of a fat Benefice or some other temporal commoditie to creep-in amidst those works which of themselues are honest and laudable And we need no other proofe therof then that which S. Augustin sayth in these words Heare the Apostle bewayling such men He sayth that others preach the Ghospel out of charitiâ— others out of some other occasion and of these he sayth that they preach not the Ghospel right an vpright thing but themselues not vpright Whosoeuer seeketh anie thing of God besides God doth not seeke God purely and chastly if he did seeke God he would be chast because God is the lawful husband of a soule 9. Finally let vs grant that there be none of al the inconueniences in that manner of life and frame a Clergieman as our selues can desire or imagin that he want nothing that may beseeme his calling yet this his perfection is fatie inferiour to the perfection of a Religious man and comes farre short of the manie great commodities of which I haue hitherto treated He wants the direction of Superious the examples and encouragement of his equals he enioyeth not that participation of good works which is so profitable and vseful The plentie of spirit and grace more fully descending vpon manie so neerly linked togeather finally he wanteth the commodities of Pouertie and Obedience and which is the chiefest of al be he what he wil he is his owne and is not arriued to so much perfection as to depart wholy from the vse of his owne wil and by perpetual and irreuocable donation to yeald it vp to God this being the priuiledge only a Religious Vowes 10. Wherefore we may conclude this comparison of Religious men both with the Secular Clergie and Lay people with a fit similitude which S. Bernard bringeth of a Procession which our Sauiour maketh in which Procession he sayth there be three ranks of men some strew their garments on the ground which be Secular people of the better and deuouter sort who of their earthlie substance which cleaueth to the soule out wardly as a garment to the bodie giue almes Others cut boughs from the trees which are the good and feruent Pastours and Curats of soules preaching to their subiects Both which kinds of men though they accompanie our Sauiour though they both enter the cittie with him yet the beast which he rid vpon was much neerer to him and laboured more because those other bestow vpon him part of that which aboundeth the beast puts it self wholy vnder his seruice This beast ressembleth Religious people who are meeke and gentle and in outward shew despicable as the Asse our Sauiour rid vpon yet strong and seruiceable fit for carriage and Obedience and so neere the Sonne of God as that they touch him and receaue him within them and beare him about to others Wherupon the holie saint turning his speech to his Brethren coÌ„cludeth thus in a kind of exultation Must I say no more that you may noâ— be prowde or rather goe on that you may haue comfort Are not you the beast whom Christ sitteth according to the saying of the Apostle glorifying and bearing God in your bodies A comparison of a Religious State with the State of Bishops and Prelates CHAP. XXXVIII NOw we are to consider whether it be better more desireful and more profitable for saluation to be a Religious man or to be a Bishop or Prelate And supposing the dangers to which al Clergie men are exposed as I haue declared in the precedent chapter the Resolution is easie for the same yea â—arre greaâ—er dangers do attend vpon 〈◊〉 staâ—e of Bishops And those two-things which S. Austin 〈◊〉 reth in a certaine Epistle are very true That nothing is more easie more pleasant more grateful to man then the office of a Bishop a Priest or Deacon if a bodie cary the matter slightly and fauour himself in it yet if a bodie do so nothing is more miserable more doleful more damnable in the sight of God For the Apostle pronounceth generally of al Prelates They watch as who are to giue account or our soules wherupon S. Gregorie giueth this pertinent admonition Let him sayth he that is perhaps scarce able to satisfie the rigorous Iudge for his owne only soule consider that when he shal come to giue vp his accounts he wil be found as I may say to haue alone so manie soules as he hath subiects vnder him to gouerne S. â—hon Chrisostome wrote fix whole bookes of Priesthood in which he may seeme to haue imployed al the golden eloquence from which he takes his name to shew how hard and dangerous a taske he doth vndertake that taketh vpon him the gouernment of soules And among other things he brings a similitude of a shepheard keeping not his owne but another bodies sheep and if anie of them come to be deuoured of a wild beast or be stolen or be lost as Iacob sayd he standeth answerable for them because he vndertook to keep them And if he leeâ—e a sheep or two out of cowardlines the maister perhaps wil easily pardon him or take some smal compensation But he that hath vndertaken the feeding of the flock of Christ shal not escape vnpunished if he leesse such sheep not satisfy with a nie thing els but with his owne soule A shepheard hath to do with wolues and theeues A Prelate warreth not against flesh and blood but against the Princes and Powers and Rulers of this darkenes against a huge armie of vices against whoredome vncleanenes lasciuiousnes rancour brawles iealousies and manie others The diseases of sheep are commonly knowne and easie to be discouered and the remedies are not hard they may be bound and eat and seared as occasion serueth The diseases of the mind are secret hard to be cured some rankle and glow worse in the cure it self This is S. Ihon Chrysostomes discourse in his second booke In his third booke he speaketh thus If a man would put me in trust with a ship laden with rich wares to passe the Aegean or Mediterranean sea I should not stand much vpon the refusing of it for feare of shipwrack and yet there is nothing hazarded in it but gold and siluer And where there is danger of leesing not a ship but a soule and drowning it not in the waters of the sea but in the bottomlesse pit of Hel fire where death expectes a man and not corporal death but together with the death of the bodie the death of the soule who can find is strange if I refuse to expose my self â—â— so great danger 2. S. Bernard calleth the care of soules a thing deposited and expresseth the worth therof by these similitudes It is a cittie sayth he Be watchful to keep it safe and in peace It is your spouse be careful to loue it they are your sheepe attend to find them pasture and runneth on discoursing at large of cuerie one of them And much more we
Religion which much resembleth marriage For as marriage tyeth man and wife togeather with so absolute a bond as that our Sauiour sayd â—f it That which God hath conioyned let not man seuer so when a man hath bound himself once to God by solemne Vow in Religion that bond can neuer be broken or dissolued by anie humane power So that looke what force the words I take thee haue in carnal marriage the same force that word I vow hath in our spiritual marriage with God and when it is once vttered it draweth vpon vs so firme and strong and perpetual a tye that no humane power as I sayd can free vs of it The difference is that the first bindeth vs to man the second to God where we may easily see the infinit disparitie which is both of dignitie and contentment betwixt the one and the other yet they agree in this that as man and wife are both of them equally obliged by marriage so the Vowes of Religion tying vs to God doe tye also God to vs such is his infinite loue towards vs. What therfore can we desire more They agree also in that as the wise hath not power ouer her owne bodie but the husband as the Apostle speaketh so Religious people haue no power neither ouer bodie nor minde because spiritual marriage doth equally giue both to God and indeed the mind rather then the bodie or at least principally the mind so that Christ our Sauiour hath ful title and right and power ouer both established vpon him 8. Moreouer as in carnal marriages the Bride leaues her father's house her parents and kinsfolk and brethren and al her friends which she had at home and goeth to howse with her husband so Religious people forsake al their kindred their parents and al with whome they were bred and acquainted before to goe to howse with Christ and be incorporated in his familie And they forsake them more then any wife is wont to doe because they parte from them not in bodilie presence only but withdraw their mind and affection from them and barre al communication with them Vpon which point S. Bernard hath a pleasant discourse as his manner is in al other things in one of his Sermons vpon the Canticles where hauing shewed how like a Religious Soule is to the Eternal Word of God he goeth on in this manner From this degree she that is as I haue said dares now think of marriage and why should she not beholding herself therefore marriageable because she iâ— like Highnes doth not fright her seing likenes doth equal her Loue makes the agreement and her Profession weds her The forme of Profession is this I haue sworne and resolued to keep the iudgements of thy iustice The Apostles following this forme said Behold we haue left al and followed thee what therefore shal we haue That which was spoken of carnal marriage but represented by the spiritual wedding of the Church with Christ soundeth to the same effect Therefore shal a man forsake his father and mother and cleaue to his wife and they shal be two in one flesh Wherefore when you see a Soule forsake al and cleaue to the Eternal Word with al her desire when you see her liue according to the Word rule herself by the Word and conceaue of the Word that which she may bring forth for the Word a soule that may say To me to liue is CHRIST and to dye gaine make account she is a wife married to the Word the hart of her husband confideth in her knowing her to be faithful because she hath set al things at naught in comparison of him and esteemeth al things as dung that she may gaine him Thus S. Bernard 9. Some bodie perhaps wil aske where be the children of this marriage They are not wanting because nothing that is good and delightful should be wanting in it S. Bernard in the place before alleaged sayth that in this spiritual marriage there be two kinds of bringing-forth of children two sorts of children different but not contrarie to one an other to wit when these blessed Mothers either by preaching bring-forth soules or in meditation bring-forth spiritual conceits Of the first kind of children S. Paul speaketh in these words My little children with whome agaiâ—e I am in labour til Christ be formed in you Of the second he sayth whether we suffer excesse of mind to God And comparing them both togeather S. Bernard sayth thus The mind is otherwise disposed when it doth fructifie to the Word and otherwise when it doth enioy the Word There the necessitie of others doth cal vpon it heer the sweetnes of the Word doth inuite it And certainly such a Mother is ioyful in the children which she bringeth but much more ioyful in the armes of her Spouse embracing her deare are the pledges of children but kisses doe more delight It is good to saue manie but to suffer excesse and to be with the Word iâ— moâ— delightful 10. This is the true and real marriage of a Soule with the Eternal God wherein if it glorie as S. Agnes anciently did it shal not be vnwise because she is betroathed to him vpon whom the Angels wayte by whose loue and embracings puritie is not lost but doubled from him she receaues a ring and princesse iewels and by his vermilion-bloud her cheekes are dyed red Of the happines perpetuitie of this Marriage Osee the Prophet speaketh excellently wel in these words I wil espouse thee to me for euer and I wil espouse thee to me in iustice and iudgement and in mercie and commiseration and I wil espouse thee to me in fayth and thou shalt know that I am thy Lord. It is grounded as he sayth in fayth not in flesh and bloud for it is not contracted with man but with that infinit Maiestie whom we come to embrace not with the armes of our bodie but by stretching forth the armes of our soule by the sinnewes of fayth 11. But what consideration can be more delightful then that wheras caâ—nal marriage ceaseth when we cast-of this flesh by death the heauenlie espousals as the Prophet calles them are euerlasting they beginne heer on earth but are perfected and consummated in heauen and are to last as long as our Bridegrome and we doe liue which is for al eternitie Finally of the dignitie of this marriage S. Bernard in an other Sermon both truly and eloquently speaketh thus How hapneth it ô Soule of man how hapneth it to thee From whence comes this inestimable glorie vpon thee that thou shouldst deserue to be the Bride to him whom the Angels desire to behold Whence comes it that he should be thy Bridegrome whose beautie the sunne the moone admirâ— at whose beck al things are changed What wilt thou render to our Lord for al that which he hath bestowed vpon thee that thou shouldst be his companion at
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
Eternal Word of God and Image of his Father is properly ours giuen granted and deliuered to al men in general and seuerally to â—uery one At which Esay the Prophet reioycing in spirit sayth A little one is borne vnto vs and S. Paul He spared not his owne Sonne but deliured him vp for vs al and in an other place who gaue himself for vs. And our Lord and Sauiour sayth of himself God hath so loued the world that he gaue his only begotten Sonne Wherfore if God may iustly challenge vs al wholy for his owne in regard he hath created vs because he doth but demand that soule and that body of vs which he bestowed on vs. Certainly with much greater reason he may now challenge vs by title of purchase since Christ himself hath payed downe for vs no lesse price then his own life and soule so incomparabily worthy and pretious and withal his body and his diuine person Worthyly therfore doth S. Chryâ—ostâ—me say in one of his homilies seeing we liue by the death of Christ we must certaynly liue to him by whom we liue Where we may thinke that this holy man repeateth twice one and the self same thing in diuers words but if we weigh them well we shal find that he means two seueral things first that we liue by Christ. Secondly that he died for our sakes either of them seuerally considered is sufficient to obligevs wholy vnto him But put them both togeather and euery one may â—asyly se how the reckoning is inflamed S. Bernard in his sermon of the fouâ—efold debt teckoneth this obligation to be the first First thou arâ— debâ—our to God of thy whole life because he hath giuen his life for thyne and indured most bitter torments that thou mighâ—st not indure the eternall And â—â—uing spoken many things to the same effect he concludeth thus when therfore I shal haue giuen him al that I am and al that I can do is not al this like a little sâ—arre in comparison of the Sun like a droppe of water in comparison of a mayne riuer as a pibble stone to a huge montaine as one grayne to a heape of corne And in an other place speaking of the same thing he sayth To omit al other things for this reason alone he may iustly lay clayme to our life because he gaue his owne life for it let not man therfore liue to himself but to him who died for him for to whose vse should I with greater reason liue then to his without whose death I had not liued And for whom can I liue with greater commoditie to my self then for him who hath promised euerlasting life For whom had I more need to liue then for him that threatneth eternal fire Finally we may easily discouer how fully this Saint was perswaded of this truth how deeply he had it printed in him by an other discourse of his more large to the same effect where he sayth most excellently If I be debtour of my self wholy in regard he hath made me what shal I giue him for repayring me and repayring me after so strange a manner For I was not so easily mended as I was easily made For he that made me with one only word once spoken in repayring me againe spake many things and wrought wonderous things and indured most paynful things and not only painfull things but things most vnworthy By his first work he gaue me my self In his second worke he bestowed himself vpon me and bestowing himself he restored me to my self Being giuen therefore and restored I ow my self for myself and am twice debtour of my self What shal I render vnto God now for himself For though I could a thousand times lay downe my self what am I to God 8. The sixt Cause and none of the least is the infinit reward which is prepared for vs to wit the eternall and immortall glory of Heauen In which as S. Augustin speaketh God will possesse vs and be possessed by vs and all for vs. Seing therefore he is there to possesse vs and this is one part of our eternal happines let vs now begin to inioy this happines and suffer our selues to be possessed by him yea seeing we are there to possesse him let it not seeme heauy vnto vs to purchase the possession of so great a good and so inestimable at so smale and so easy a rate as is the guift of our selues for this in effect is the price which God hath sot vpon that glory and felicitie and vpon those eternal ioyes that we giue our selues in purchase of them Which argument is expresly handled by S. Augustine in these words How much doth a man striue when death aproacheth flying hiding himself giuing al that he hath to redeeme himself taking thought enduring torment and trouble puting himself vnder the hands of physitians and doing al that is in the power of man to do If therfore we indeauour with so great paynes so great labour cost diligence watchfulnes and care that we may liue but a litle longer how great should our endeauours be that we may liue eternally And if we esteeme them wise who labour by al possible meanes to differre their death to liue a few dayes that they may not loose a few dayes what fooles are they that liue so that they loose the euerlasting day giue me therfore a man that liues in perfect health and hath nothing to suffer if any body should assure him that he might be alwayes so and that this happy state might neuer decay how would he reioyce and brissle vp himself and be as it were out of himself for ioy to be without payne without griefe without end of liuing And if God should promise vs this only which I haue now sayd and which I haue expressed in such words as I am able what would we not giue for it if it were to be sold What would we not giue that it were to be bought Would it be enough to giue all that thou hast if thou hadst the world in possession Yet it is put to sale buy it if thou wilt trouble not thy self ouer much to find some greate matter to giue for it in regard of that at which it is valued it is valued at what thou hast be not sollicitous what thou hast but what thou arte The thing is worth as much as thou art giue thy self and thou shalt haue it But thou wilt say I am naught he will not take me By giuing thy self to him thou becomest good This is to be good to put thy self vpon his assurance and promise Thus farre S. Augustine And by it we may conclude that the heauenly kingdome is not to be purchased but by giuing our selues wholy sincerly to our Lord God and what soeuer we are or can do And it stands with great reason because infinite reward deserueth infinite labour and paynes which is not in our powre
the desire of heauenlie things For as thâ—se that gaue themselues ouer to carnal pleasure or the care of anie worldlie busines haue their minds so carried away vpon them that they seeme to beset 〈◊〉 in the same 〈◊〉 as I may tearme it of which those things are made so contrariwise they that liue chast and intire and curbe the flesh and bring it vnder and withal busie their mind in holie exercises and settle it vpon spiritual things are not much molested by the corruption of the bodie but rather as S. Paul speaketh their conuersation is in heauen And consequently death being nothing but a separation of the bodie from the soule which Religious people doe practise al their life they are not to begin to dye when the soule is departing but they went about it long before and were alwayes dying by which meanes they are not troubled at the time of death as if they were to abide some hard and vnwonted thing It helpeth also that they parte not with a life that hath manie things to hold them with delight in it which is one of the chiefest causes why people loue this life but rather a life wherin they suffer manie incommodities by pouertie watching and paynes-taking much mortification of their senses and wil which are as so manie spurres quickning our soules to desire more ardently eternal rest and more cheerfully to embrace it when it is at hand Besides they come not suddenly and vnprouided to that houre but they both soresaw dayly that it might happen by reason of the common frayltie of our nature and wished dayly for it because they desire to appeare in the sight of God and their whole life is but one good preparation for death as a certain Franciscan-Friar sayd truly of late yeares in the Indies For after he had long laboured in those countries very paynefully sickning and being aduised by the Physicians to prepare himâ—elf for death he spake thus I haue done nothing else al the while I haue worne this Habit but prepared myself for this passage The same al Religious people doe for the State itself doth direct them to doe no other but as our Lord commaÌ„ded expect his coming with their loynes gyrt and burning lâ—ghts in their hands which S. Gregorie interpreteth to be Chastitie and continual practise of good works both which are principally found in Religion 3. Now as for the assaults and temptations of the Diuel wherewith euerie bodie is troubled at his death thus much we may truly say that if there be anie man that is not troubled at al or very litle with them anie man that doth resist them and ouercome them it is a Religious man For first it belongeth to the goodnes of God not to leaue him at his death vpon whom in his life-time he heaped so manie great guifts and graces somewhat also it belongeth to his Iustice to defend and protect him that during life serued him and fought for his honour Wherefore we ought not to doubt but that he that is our strength and stabilitie wil assist vs most of al in that dangerous and fâ—areful combat and in time of need enlighten our vnderstanding and giue vs courage wipe away al feare and teach our hands and fingars to wage warre compasse vs round and couer vs with the shield of his good pleasure and with inward comforts strengthen our mind and fil it with assured hope of eternal saluation which being so what crownes and kingdomes can be compared with this bâ—nefit And no man can think but that it must needs be wel bestowed not only that he forsook this one world but if there were infinit worlds to leaue that he alone had left them al to the end that in such a feareful passage he might haue such assured comfort and defence 4. To this we may adde the comfort which euerie one receaueth by the assistance of his Bretheren their exhortations counsel and continual prayers which alwayes but chiefly at the point of death are very powerful to encourage vs and to abate the fierce assaults of the enemie We learne this by example of a yong man called Theodore of whom S. Gregorie relateth that hauing liued in his Monasterie somewhat wantonly like a boy he fel sick and was brought to the last cast and while diuers of the Monks stood by praying for him he began to crye out as if he were desperate to get them gone For he was as he sayd deliuered to a dragon to be deuoured by him and their being present hindred him Whervpon they fel presently vpon their knees and prayed more earnestly for him and soone after the sick man now quite and chearful affirmed that the Diuel was gone vanquished and put to flight by their prayers 5. The like passage though somewhat more feareful is recorded of Cuno Lord of Malburch who after he had spent in the world almost fourtie yeares liuing for the most part after a worldlie fashion betook himself to Religion where when he had liued some three yeares he made a happie end At which time the Diuel by the mouth of a woman whom he had possessed told that he and fifteen thousand more of his crue for so manie he sayd they were came to this Cuno's Celle when he lay a-dying but could not hurt him nor so much as come neer him by reason of the lowde cryes of those bald-crowned fellowes that stood by his bed-side for so the enemie of God tearmed God's seruants and their prayers in scorne And he complayned further that God had done him great iniurie in regard that wheras Cuno had serued the Diuels fourtie yeares and God but three yet he spared him from the paynes of hel and carried him to Heauen Whereby we may plainly see the force of Religion 6. It remayneth that we speake of the hope of saluation which I sayd was in Religion very assured Two things cause this assurance in a Religious man first not to be guiltie in his conscience of anie grieuous sinne secondly the memorie of the abundance of good deeds of his former life both which cannot fayle in a Religious course For we are not heer troubled with marchants accounts nor with obscure and ambiguous formes of conueyances nor with worldlie ambition nor such like occasions of sinning On the other side we haue much matter of patience and continual occasion of practising other vertues whereof I haue spoken at large before Wherefore S. Hierome sayth excellently wel to this purpose writing to Iulian and exhorting him to Religion in these words Happie is the man and worthie of al blessednes whom old age doth ouertake seruing Christ whom the last day shal find fighting vnder our Sauiour who shal not be confounded when he shal speake to his enemies in the gate to whom in the entrance of Paradise it shal be sayd Thou hast receaued â—l things in thy life but now reioyce heer S. Bernard also pressing Romanus to
make great account of Diuine and heauenlie things and to set lightly by earthlie things wherupon S. Augustin hath this saying The Prophet sayth The beginning of wisedome is the â—câ—re of our Lord. And what is the beginning of wisedome but to renounce the world because to be worldly wise is foolishnes Where is that Vnderstanding more quick which diuing into the deapth of euerie thing discouereth clearly from whence they haue their beginning by whome they were created what beauty is in them what benefit they bring vnto vs and how the Authour of them is made knowne by them 19. Knowledge as the tree in the midst of Paradise by which we might haue discerned good from euil flourisheth also in this place neither are we heer forbidden to touch it as then we were but rather we are bid to make vse of it The same we may say of Counsel and Forttitude wherof the one armeth a soule against the vice of head-long rashnes that it may neyther erre nor fal the other strengthneth it against aduersitie that it may reioyce and triumph in the midst of it 20. 〈◊〉 softneth the hardnes of our hart and melts it with loue of God and our Neighbour and the feare of God shutteth vp the ranke that no man may confide in himself or in his owne strength but as the Wise-man admonisheth be 〈…〉 which holesome feare is proper and intrintsecal to Religion For the onlie cause at least a chief motiue why people vndertake this profitable flight from the pleasures of the world to the sweet yoake of Christ is because perceauing the dangers of the world and the malice of the Diuel and their owne weaknes to be so great they can think of no better refuge then to shelter themselues in Religion as little chickens when the kite houers ouer them vnder the wings of our Lord and there to remaine â—d iniquitie passe away and the miserie of this life the whole length wherof is deseruedly called by holie Iob a warrefare vpon earth 21. Wherefore to draw to a conclusion of this point seing there is such plentie of rare vertues in a Religious course what can we liken it vnto better then to a Crowne or diademe of gold set with pearle and pretious stones of al fortes So that vpon whomesoeuer the Crowne is bestowed al the gemmes and pretious stones must necessarily be bestowed vpon him because they are set fast in it for in like manner whomesoeuer God doth inspire to take a Religious course at the self-same time and by the self-same act he conferreth vpon him al the blessings and guifts which I haue rehearsed and that great heape of heauenlie wealth and treasure is at it were at the self-same instant put into his bosome And as when a man is borne into this world al things which are necessary to the constitution of a man are consequently bestowed vpon him to wit the bodie of a man and the members therof and the soule of a man with the properties belonging vnto it because otherwise he should not be a man though this bodie is at first little and the self-same in time and by the continual nourishment which we take growes bigger and bigger and our soule which is at first in a man not vnpolished must be perfected by 〈…〉 industrie So when God who commandeth light to shine in darknes doth â—â—liâ—hten a maâ—'s hart and drawing him out of the power of death makes him wor 〈…〉 the Saints on light he doth necessarily also giue him al the vertues which are necessarily required for the accomplishing of this course as Pouertie Faith Humilitie Obedience and the rest which I haue already mentioned some expresly and directly others at least inuoluedly giuing him a desire and affection to others some with a ful deliberation and purpose to purchase them though al these vertues are afterwards to be conserued encreased and put into a better forwardnes by the grace of God and man 's owne endeauour concurring togeather Which doth euidently discouer the greatnes of this heauenlie benefit For if al these vertues were to be purchased by our owne labour and industrie to what an exigent should we be brought How much toyle and sweat of our browes would euerie one of them cost vs they being so manie in number and so hard to compasse But now being al included in a Religious state of life God that giues the state giues the vertues also and whosoeuer takes the State vpon him must necessarily receaue them togeather with it How great the perfection of a Religious State is CHAP. X. SVPPOSING this great concourse of Vertues whereof a Religious state is compacted as a bodie of manie members as I haue shewed it wil not be hard to coniecture or rather it is apparent of itself how great the perfection of this manner of life is For Vertue being the onlie perfection of a nature that is endued with reason the institute or course of life wherein al vertues concurre in so eminent a degree must needs be most perfect most honourable and most glorious for a reasonable man to liue in And this is that which at this present we wil take into our consideration chiefly recording the sentences of holie Fathers concerning this point least following our owne discours we may be thought to flatter ourselues and praise our owne trade 2. S. Dionyse one of the ancient Writers in the Catholick Church and of greatest authoritie next to the holie Scriptures called the degree and Order of a Bishop a Perfecting degree because it is ordayned for the perfecting of others and the state of Monks whereof he deliuereth manie great commendations he calleth a state of such as are perfect Which our Diuines declaring in other tearmes say that the State of Monks aymeth at their owne perfection the State of a Bishop at the perfecting of others S. Basil in his Sermons of the Institution of a Monke hath this discours He that renounced the world must make account and alwayes beare in minde that he hath stepped a degree beyond the bounds of humane nature and betaken himself to an Institute farre different from the course of the bodie and consequently vndertaken to imitate the conuersation of Angels For it is proper to the nature of Angels to be free from earthlie tyes and hauing their eyes continually fixed vpon the face of GOD not to be drawne to contemplate anie other beautie This is S. Basil's iudgement of this course of life which els-where he calleth a Sublime and excellent manner of liuing 3. S. Hâ—erome in his Epistle to Hedibia speaketh thus Wilt thou be perfect and stand in the highest rank of promotion Doe that which the Apostles did Sel what thou hast and giue it to the poore and follow thy Sauiour attend vpon the sole naked Crosse with sincere vertue And in another of his Epistles to Demetrius It is the heighth of an Apostolical life and perfect
al worldlie businesses leading him into a place where the trouble and noyse of this turbulent world is not so much as heard of These be the Deserts which those Consuls of the earth of whome Iob speaketh doe build for themselues which S. Gregorie construeth to be nothing else but to expel the turbulencie of earthlie desires from the closet of our hart ayming only at our eternal Countrie to pant with loue of that inward quiet But what comfort what ioy doth a man find in this Desert howsoeuer in outward shew it seeme vncouth and distastful For as when the Iewes suffered thirst the verie rocks furnished them with water and when the waters fel to be bitter they presently turned to be sweet by putting a peece of wood into them so whatsoeuer difficultie or trouble may occurre in a Religious life it vanisheth instantly a man knowes not how and is so tempered and seasoned by the power of God that it is not felt insomuch as fasting and watching and that which is more hard then al this the continual striuing to breake our owne wil and whatsoeuer belongs to Religious discipline which when a man lookes afarre-of vpon it seemes so harsh and heauie that the verie sight of it doth make people afrayd when we come to act it proues pleasant and delightful and no labour is so hard not so much aboue the strayne of humane strength but by the grace and help of God it becomes easie and facil and as the Apostle speaketh we can doe al things in him that comforteth vs. 7. And the Diuine bountie goodnes is not contented barely to wipe away the bitternes of this state but seasons it moreouer with a great deale of sweetnes in seueral kindes very proper and peculiar vnto it figured also in that which hapned to the people of Israël For God sent them quayles without anie labour of theirs brought vnto them with a blast of winde in such infinit numbers that al the countrie round-about was ful of them and that which is more wonderful he rayned Manna from heauen a food made by the hands of Angels This doth apparently set before our eyes the heauenlie daynties wherewith the soules which forsaking Aegypt haue betaken themselues sincerely to the seruice of God are refreshed and fatned For as that ancient Manna had this qualitie that in itself alone it had the right sauour of al kinds of meat or sawce a man could think of so the spiritual delicacies which Religion affordeth doe not only goe beyond the sweetnes of al earthlie things but containe in a more plentiful and more eminent degree al that in matter of daynties is to be found vpon earth and as a man that hath drunk an excellent cup of wine â—â—â—teth not to drink water nor anie other lickour of a sowrer grape so Religious people are so satisfyed with this heauenlie food that they desire no other and experience in their owne soules that which the Prophet sayd of himself He that replenisheth thy desire with good things 8. Besides these daynties and sweet-meates with which God is continually feeding Religious people he hath a particular prouidence ouer them to leade them and direct them in their iourney with a great deale of care and loue defending protecting and preseruing them in al their trauels and as it is sayd of the Children of Israel guiding them by a clowde in the day and al the night by the light of fire which is to say he tempereth the scorching heates of this life and remoueth the darknes carrying as it were a canopie ouer them against the heat of the sunne and in the night-time going before them with a light in his hand to preuent the incommodities and dangers that might come vpon them 9. We haue also our Moyses among vs to wit the gouernours and Superiours whome God hath placed as his vice-gerents ouer vs which is a benefit ful of comfort in regard they declare vnto vs what is the wil of God they deliuer his commands they are mediatours betwixt God and vs and continually pray for vs and when we are asleepe or at our recreations they watch in our behalf vpon the hil and earnestly deale our busines in presence of the Diuine Maiestie And notwithstanding as anciently the Children of Israel we want not enemies to confront vs in this our iourney to wit temptations rising either from the in bred corruption of our nature or from the malicious hatred of our sworne enemie the Diuel which if we were alone and were to fight it out by ourselues were certainly a feareful thing yet by the help of God who alwaies assisteth vs and directeth vs in al our wayes nothing is more easie then to goe through al with great encrease of glorie and much greater reward For by his assistance and by his strength that which was written of the people of the Iewes hapneth also to Religious people One pursues a thousand and two put to flight ten thousand the enemie's walles and strongest works fal downe at a â—illie blast and though whole armies rush-in vpon vs we beate them downe and discomfit them by only holding vp our hands to heauen 10. But where be these benefits to be found where be these delicacies and delights who be the men vpon whome they are bestowed They are not to be found as I sayd before but in the Desert they are not bestowed but vpon them that haue wholy and vtterly departed out of Aegypt Wherefore in those dayes also the Manna which was a figure of that which heer we speake of did not come downe from heauen before the meale fayled them which they had brought out of Aegypt with them and ceased againe to fal so soone as going out of the Desert they began to taste of the fruits of the earth Whereby we vnderstand that no bodie can taste of this Diuine sweetnes but he that doth wholy and entirely withdraw himself from the world and al worldlie things Whervpon S. Gregorie sayth that this sweet foode which falleth from aboue is called Manhu as who should say Whitiâ— this Because when a soule is entangled in inferiour thoughts it admireth that which is represented vnto it from aboue as a thing vnwonted 11. But if the Desert abound with so much heauenlie comfort what shal we think of the Land of Promise which is the end of our iourney the reward of our labour some trauels Heer doubtles we shal finde farre more solidly and plentifully al that which did set so sharp and edge vpon the minds of the Iewes when the promise was made vnto them a fertile soyle store of fresh springs and running waters abundance of wheate and barley of wines figs and oliues and al kinâ— oâ— fruits a land flowing with milk and honie and if from these grosse and earthlie figures wherin the mysteries of our soule are deliuered vnto vs we ascend to
What great matter of commoditie can these transitorie and perishable and earthlie things bring a man that they should be so much esteemed What is it to haue a board daintily serued and curiously set-forth with excessiue cost and magnificence or to goe to a play What is there in a garden or in a guilded coach or in a long trayne of attendance that I doe not say a Saint but an ordinarie man of iudgement should be taken with it Besides that if it be ioy and contentment which we seeke in these things as I sayd before contentment is not so much in fulnes as in sobrietie and temperance specially when with temperance so manie other daynties concurre as Religious pouertie doth afford and are so farre from being found in the greatest delicacies of rich men that al their pleasures are continually mingled with infinit corrasiues insomuch as the Holie-Ghost in the Prouerbs giues vs warning of it in these words It is better to be called to a dish of hearbs with charitie then to a fat calf with hatred And in an other place A dry morsel with ioy is better then a house ful of beasts killed with wrangling 12. Finally we must vnderstand that Religious people doe not so much depriue themselues of the pleasures of the bodie as change them for better For when a soule meeteth with so manie fountains of heauenlie comforts and hath so manie vessels to fil with them as I sayd before there were heads of these comforts in Religion the comfort and sweetnes which it feeles remaynes not wholy in the soule but diffuseth itself further and redounds to sense and to our natural appetites and also to our bodie by reason of the neerenes of one to the other and the connexion which is betwixt them Which is the cause why the Prophet sayd My soule and my flesh haue exulted in the liuing God And the Wise-man in the Prouerbs A ioyful mind maketh flourishing yeares a sad spirit drieth vp the bones For as we see the bodie pines away with the grief of the mind so it hath part also of the ioyes of the mind so farre as it is capable of them 13. Which things considered who can make anie question whether the World or Religion be the pleasanter place euen for the bodie For though it be not as I confesse inuited euerie day in Religion to a bancket to dancing to merrie meetings to hunting-matches and the like it hath that notwithstanding which is farre better and more noble deriued from the superiour part of the soule to the inferiour As when in a great household the Maister of the house marrieth the marriage concernes himself only but the whole house and al the household-seruants haue part of the feast and musick In like manner therefore Religious people as I sayd are not altogeather barred of the pleasures of the bodie but make an exchange of that which is base and momentarie and alwayes ful of remorse of conscience and excessiue care for that which is decent honest permanent and so much the more delightful the more sutable it is to both the parts of Man and to Nature itself An answer to them that say there be manie temptations in Religion CHAP. XVIII OThers argue against a Religious course of life out of that place of Scripture Sonne coming to the seruice of God stand in â—eare trembling and prepare thy soule to temptation Which warning of the Holie-Ghost doth so terrifye them that they think if they come to Religion they must liue in a continual combat and therefore conclude that it is better to decline the battaile then by prouoking their Aduersarie thrust themselues voluntarily into danger 2. To which we answer first that holie Scripture seing they are pleased to vse the authoritie thereof when it giueth vs warning of the temptations which we shal find in the seruice of God doth not aduise vs withal to decline the seruice of God for these temptations but rather that foreseing the strife which wil happen we come armed before-hand both with courage and weapons particularly with those weapons which are there named to wit Feare and Trembling for these wil serue vs as a whetstone to whet our industrie and diligence and vertue The souldiers of this world though they know they shal often encounter their enemie doe not therefore forsake the waâ—res rather they go to the warres that they may meete with their enemie because vnlesse they fight they cannot get the victorie and without victorie they shal haue no reward nor crowne 3. Moreouer in the warres among men there is this difference for if a man wil siâ— at home he may be quiet and safe for no man ordinarily fighteth vnlesse he put himself into the field But spiritual encounters no man can auoyd though he would neuer so fayne The Diuels are enemies to al mankind they lye in wayte for al they set vpon al not only vpon Religious people but much more vpon Secular people the more their liues are open to their assaults and they lesse warie of them So that Religion doth not rayse an enemie against thee that was not thy enemie before but doth minister weapons and courage and counsel to withstand and also to assault him that was alwayes thine and euerie bodies enemie 4. The reason therefore why Religious people seeme to endure harder encounters then others is because when we begin first to cast-vp our Spiritual accounts and to consider what we are and from whence we come and whether we are walking and in a word what wounds and sores we haue in our soules then we begin to feele we haue an enemie Before not because we did not feele our wounds therefore we had none but we were wounded and did not reflect vpon it which of itself was a very dangerous wound and an euident signe not only of blindnes but of death that had seazed vs. Though what wonder can it be if the Diuel doe not oppose a man when of his owne accord he giues himself bound into his hands and without contradiction yealds himself his slaue and doth whatsoeuer he wil haue him to do But when he perceaues a man go about to wrest himself out of his iawes then he sets to him with greater furie as a fugitiue Which S. Gregorie expresseth excellently wel in these words Our Enemie while we leade this life laboureth the more to ouerthrow vs the more he sees vs rebel against him for he cares not for assaulting theÌ„ of whoÌ„ he finds he is in quiet possession But against vs he riseth with the greater furie the more violently he is thrust out of our hart as out of the right of his proper mansion-house But that no man may be danted with these his wicked attempts let vs heare also what the same S. Gregorie addeth a litle after But because our merciful God permitteth vs to be proued by temptation and not reproued according
THE HAPPINES OF A RELIGIOVS STATE Diuided into three Bookes Written in Latin by FA. HIEROME PLATVS of the Societie of IESVS AND now translated into English PERMISSV SVPERIORVM ANNO DOMINI M. DC XXXII THE FIRST BOOKE OF THE HAPPINES OF A RELIGIOVS STATE THE PREFACE Of the beautie of a Religious State and how it hath been euer opposed by the Diuel IF the nature of man had alwaies remained vpright and intire as it was created by God the course towards immortal life and glorie for which he was created would haue been vnto him both easie and pleasant without anie other help then the grace of God which in his first beginning he should haue receaued and al his life-time after abundantly encreased through his owne deserts But now since it hath been so much enfeebled stayned and broken first by original sinne which from one hath passed through al mankinde then by the sinnes which are proper to euerie man and seing moreouer he is in a perpetual combat and strife with the world in which he liues and with the Princes and powers of this darknes by whom he is most fiercely and maliciously opposed nothing can be more hard vnto him or more laborious then to raise his lumpish thoughts and decayed nature to that happie State for which he was ordained nothing more easie and readie then to fayle thereof and to runne headlong downe to euerlasting ruine both of bodie and soule The Creatour therefore and gouernour of mankinde whose nature is goodnesse whose work is mercie as S. Leo speaketh hath euer been carefull and doth neuer cease to support and fortifie this weakenes of ours with most conuenient remedies and 〈◊〉 offer vnto al of his Diuine help whereby they may securely if they wil and also with facilitie compasse the great work of their soule 's saluation Out of which heauenlie fountaine do issue al spiritual counsels aduises and reasons and al that varietie of holie Inuentions as I may tearme theÌ„ which we see in the Catholick Church proposed by our sweet Lord and Sauiour IESVS partly to vphold man that he fal not being of himself so weake prone to euil partly to raise him if he haue chanced to fal partly againe to strengthen and confirme him in the continual pursuite of al Christian dutie and perfection Among which Diuine Inuentions and helps a Religious State is worthily to be reckoned yea it is the chiefest and the greatest of them al and the benefit and spiritual commodities thereof are euerie way so rare and excellent that without al doubt among al the heauenlie addresses and remedies and rules of wel liuing which before I mentioned nothing can be I doe not say of greater but of equal esteeme and value with this For it doth not direct vs in one thing alone at one time or in one busines and exercise as do most of other spiritual graces and guifts but it stretcheth itself to our whole life and embraceth euerie part and parcel thereof leading vs by the hand to the performance of al perfect vertue with that sasenes and dexteritie as that remouing al lets and impediments â— affordeth as much help succour and defence as can be wished and doth in verie deed bring it so to passe that freed from the hand of our enemies we serue him who is our onlie true Lord and God in sanctitie and iustice in his sight al the dayes of our life First therefore it taketh away and keepeth from vs al occasions and allurements of sinne remouing vs out of the world and wordlie traffick into a most calme and quiet hauen or rather into a strong fortifyed Castle where we may easily withstand the Diuel and purchase a glorious conquest ouer him though to his strength no power vpon earth can be compared And hauing layd this ground and cleared the earth of our soules of the thornes and thistles which choake the corne it soweth in them the good seed of al spiritual vertues of which though manie may and ought to be practised by al Christians yet we find by experience that few men endeauour in them But the verie trade of life which the Religious do professe doth put them in a way of gayning them in a more assured more plentiful and more permanent manner For it ministreth frequent and daylie occasion of the exercise of al vertue and by continual practise it engrafteth by little and little good habits in the mind and good customes in our outward actions In brief it teacheth no other thing then to bend al our care thoughts and desires towards the seruice and feare of God and the obtayning of a most inward coniunction with that infinit Sanctitie But besides the vertues which as I sayd may be practised by al there be others so proper to a Religious State that they are not to be found in anie other Course such is the Pouertie and absolute Renunciation of al things which they professe their Obedience and entire denyal of their owne wils their despising and setting at naught al things which are in this world and of which the world doth vsually vant itself and glorie which Religion doth so absolutly and of seâ— purpose neglect and tread vnder foot that among other most excellent dispositions of the mind it doth worke and settle this contempt of al inferiour things most of al in them then which there can not be a more profitable or more noble a resolution And ouer and aboue the beneâ—it which euerie one by himself and by his priuat endeauour doth reap there is yet a farre greater arising out of that bond and conuexion which passeth more straightly betwixt so manie soules liuing togeather by which the whole multitude of them is so inwardly linked and knit al vnder one that of manie members they become one bodie For among those that serue God one by one though they serue him with al care and diligence euerie one is put to trie his strength by himself and to wâ—astle against his enemies with his owne single forces But in a Religious companie the abilitie of one is so mingled and tempered with the abilitie of al the rest and the good deeds of al are so common to euerie one and particular that they are rich and enabled not onely by their owne but with each others wealth and substance and certainly innumerable commodities do accrue vnto euerie one from this common link and affinitie Now in the framing of al natural things we see that God hath had particular regard to couple beautie and sightlines with vseful commoditie as in Man the frame of whose bodie and the fashion of euerie part thereof is not onely fitted for conuenient motion and seruice but made comelie and goodlie to see to which is easily discouered by the il sauourdnesse which appeareth if anie one of his members be wrested aside or set awry Seing therefore the Al-creating Wisedome hath so carefully obserued this course in the inferiour
Rock they are inrolled amoÌ„g those that lead a life hidden in Christ that when the brightnes of that life shall breake forth they may also send forth their light on euery sâ—de beholding the great glorie of the heauenly hoast not in darke resemblance or in a few traces of truth but cleere and manifest Truly and neatly spoken but specially where he tearmeth the wife which Religious people looke not after the Rib which coueteth the body of Man from whom it was taken pointing in a word at their happines who haue stolne themselues out of such allurements and combats But the same S. Gregorie doth speak yet more fully in another Oration of his 3. Doest thou behold these people bereft of reliefe and shelter these abiects these men of earth that ouertop all earthly things These who conuerse among men and haue out-growne all things which belong to man loaden with chaynes and yet are free in restraint and cannot be restrayned These who possesse nothing in this world and haue all things because they haue the world vnder their seete These men who by their mortification are become immortall by hanging-off from all things are vnited with God are cold in loue and burne with the loue of diuine things These to whom the fountaine of light doth belong who send forth their rayes and resplendent beames of lustre who sing psalmes like Angells stand Centinell by night whose soules departe vnto God before their death their minds being rauished into heauen These to whom it doth belong to purge others from imperfection and themselues are dayly purged because they do not stint themselues in their progresse towards heauen and in their endeauours to be like to God They are disdayned among men and troaden vnder foote and withall are seated vpon Celestiall thrones They are naked and clad with an incorruptible rayment in the wildernesse of this world they inioye the honorable Compagnies of the world to come they despise all pleasures and haue continuall and vnspeakable pleasure of the mind their tears are the deluge of synne the worlds satisfaction and purging the stretching forth of their armes doth quench flames of fire 3. Finally the same Saint in that most excellent Apologie in which he giueth account why he forsooke his Bishoprick fled into Pontus placeth this reason in the first ranke because of the goods without nomber which a Religious life doth coÌ„tayne styling it a quiet life voyde of trouble a Sanctuary And nothing sayth he moreouer could seeme vnto me more happie then a man that hath his corporall senses in custodie and at comaund who placed beyond the world and the flesh and retired within himself vndertaketh no humane affaire vnlesse he be driuen there vnto by extreame necessitie conuersing with himself and with God leadeth a life aboue all visible things his mind filled with diuine representations and with thoughts allwayes pure without mixture of terrene and wandering phancies A Seeing-glasse vnspotted representing God and things diuine dayly becometh more pure then other his trafficke is with the Angells and though he liue heere vpon earth he abandoneth the earth and in spirit is seated in heauen 4. S. Iohn Chrisostome doth handle this matter much more at large in many homelies in which he doth heap very many great prayses vpon this holy Institution but especially in three whole books which he wrot against the dispraysers of a Monasticall life in which bookes he maketh account that he hath made it a cleere case not only to a Christian Parent but which is more to be admired to any Heathen that if his sonne swimming in worldly wealth should leaue all and betake himself to the pouertie and abiectnes of a Religious life it were farre better for him And this he performed first by force of considerations drawne from the state of this present life not medling with the life to come of which the heathen hath little knowledge for he proueth that the riches of a Religious man are greater more reall and of a higher value his pleasures more solid himself better fortified both for defence of himself and offence of his enemies which is more hard to be beleeued that in this world he shall be more renowned This hee confirmeth by exaÌ„ple of heathen Philosophers sheweth that their pouertie want was is more famous after so many ages then the greate wealth and preeminence of kings Then turning his discourse to Christians and hauing so much the easier task in hand he doth reason so profoundly of the paynes to Hell of the ioyes of heauen of the latter day of iudgement of the snares and wiles of this world of the fowlenes of synne bringing proofe of all out of the ghospells and other books of Scripture that he giueth no man leaue to doubt of the matter 5. Climachus also an ancient substantiall writer hath many things to like purpose through his whole book but I haue made choyce of this one saying short in words but in substance pithy That a Monasterie is a kind of heauen vpon earth and therfore with what affection and reuerence we beleeue that the Angells wayt vpon God with the like we must minister vnto our Brethren 6. To which saying S. Ephrem hath another not vnlike who is an auctour of the same age and antiquitie When I consider sayth he this Angelicall kind of liuing I hold that all the wholesome orders of the same are very blessed for can we reckon him otherwise then blessed who liueth piously and vprightly in perpetuall chastitie in regard of the infinite riches without measure which are reserued for him wherfore let vs do our endeauour in this short stint of time to liue in the feare of God in this monasticall Religious Angelicall kind of life with all our strength cleaue to the holy Commaundements of our Lord and Sauiour with all Humilitie 7. S. Iohn Damascen also speaketh passing well in commendation of Religious people Assuredly sayth he they are happy thrice happy for being inflamed with the loue of God they did set all things at naught for his sake they powred forth teares and continued in sorrow night and day to purchasse eternall comfort they voluntarily debased themselues that in heauen they might be exalted they afflicted their bodies with hunger and thirst and watching that they might be intertayned with the delights of Paradise through cleannes of hart they were Temples of the holy Ghost that they might stand at the right hand of our Sauiour They girded their loynes with truth and had their lampes allwayes in a readynes attending the coming of the Immortall bridegroome for hauing their eyes open they did at all times foresee that terrible daye and had the contemplation of their future good of the punishments of the other life so ingrauen in a maÌ„ner in their very body that they could neuer be with-drawne from it They
seruice They shal receaue most sweet comfort of the Holy Ghost that for thy loue shal renouÌ„ce al carnal delights They shal attaine great freedome of mind that for thy name-sake shal enter into the narrow way and shal haue left off al care of this world O sweete delightful seruitude of God by which man is truly made free and holy O sacred state of religious bondage which maketh man equal with Angels pleasing to God terrible to the diuel and grateful of great esteeme to al the faithful O seruice to be imbraced alwayes wished for by which we obtayne the greatest good attayne to that ioy which neuer shal haue end And in a sermoÌ„ which he made to his brethren he speaketh much of the benefit of liuing in a Religious CoÌ„gregation Whosoeuer sayth he hath a good wil seeketh God shal profit much more among those that seek God and shal abide more stedfast for there a man is more tried and exercised in vertue there he is often rebuked for his negligence and drawne to more perfection by word and example There he is inforced to behold and bewayle his owne imperfection there he is stirred vp by the vertue of others instructed by the humilitie of others this mans Obedience the other mans Patience doth incourage him There he is ashamed to be found more slow then the rest There he hath some whom he feareth there he hath others whom he loueth and so profiteth by al. There he hath warning by an other that is blamed there an others danger is an example for him to take heed by There one is a safeguard to an other There a man doth beare and is borne with all there he seeth heareth many things by which he learneth There those that are good are coÌ„mended to the end they may become better There they that are negligent are reprehended that they may get feruour againe There a man is not suffered to be idle and dul nor to do as he hath a mind There be diuers offices and many duties of charitie performed There euerie thing hath his time and euery one goeth about his busines as he is commanded There the weake is supported by the stronger There he that is in health is glad to serue our Sauiour by visiting the sick There when one fayleth another supplieth his roome There the members which are whole take care for them that are feeble There he that is in action laboureth for him that is at his prayers he that attendeth to his prayers beggeth earnestly for him that is at his labour There a man hath many praying for him and protecting him at his last end against the diuel There he hath as many helps as he hath compagnions Thus farre this Authour and much more he sayth which whosoeuer listeth may read in the booke it self 18. S. Basil the great shal shut vp these two ranks of Greeke and Latin Fathers whom I haue reserued for the last place because both his Auctoritie is most weighty and his Commendation most copious and eloquent which alone might be sufficient to proue what we intend though we should say nothing els He therfore treating of the coÌ„modities of a Monasticall life hath this discourse First those that imbrace this fellowshipp and this manner of liuing in common returne to the happines to which we were bred by nature for I do esteeme sayth he this liuing in common to be a most perfect thing from which al proprietie is debarred and the possession of any thing in priuate It is free from all dissention trouble and debate and on the other side al things are common in it their minds their wills their bodies al things necessarie meate and drinke and cloathing They serue one God in common their Exercises of pietie are in common their saluation their conflict their labours their rewards and crownes are common In it many are one and one is not alone but in many What can rightly be thought of equall value with this Institution What can be sayd to be more blessed or imagined more feate then this concord vnitie knot of frendship What can be deuised more trimme and dayntie then this mutual temper of minds and fashions among themselues That men picked out of diuers nations and countreys should so grow as it were togeather in one through the perfect similitude of their manners and trade of life that they seeme but one soule â—n many bodies or contrariewise many bodies made instruments of one soule and mind Among these people he that is of a weake constitution of bodie hath the harts of many that feele part with him of his infirmitie And he that is sick in mind finds many at hand by whom he may be cured and by whose help he is continually comforted By equal right and power ouer one an other they are each others seruants and maisters and inioying an inuincible freedome they serue one an other with great subiection which neither necessitie hath violently brought vpon them to their greefe nor vnexpected Chance but through their owne free will they haue vndergone it with ioy for Charitie hath made them of freemen subiect to one an other and preserueth them notwithstanding in their intire libertie Certainly God when he made vs in the beginning would haue vs such and for this end he created vs. And doutlesse whosoeuer do liue after this manner do restore that ancient happinesse to the former lustre couering the fault of our first father For if the vnion of our Nature had not been dissolved by sinne there had been no debate nor disagreement nor warre among men These are the true followers of our Sauiour and do truly expresse the life which he led among vs. For as he when he had assembled the number of his disciples had al things in common and made himself common and familiar vnto them so they if they obserue iustly the rules of their Institute obeying their superiour do imitate the manner of liuing of Christ and his Apostles And preseruing peace quiet of mind they resemble the life of Angels For among the Angels there is no strife no contention no debate but euery one in particular inioyeth al things which the rest haue and haue notwithstanding their owne riches wholy to themselues For the riches of the Angels are not such as can be bounded with limit or being deuided among many must necessarily fal lesse to euery ones share but their riches are spiritual and consist in the mind and therfore al are equally inriched with the goods which euery one hath whole and intire to himselfe because al do possesse them with out grudge or contradiction For the Contemplation of the soueraigne Good and the assured Comprehention of al vertue is the Angels treasure and is of that nature that though euery one haue perfect possession therof to himself al of them may neuerthelesse perfectly inioy it So with out doubt the louers of true
be the rule and modell of our life of all our Actions of whatsoeuer is in vs and if we will liue as we ought we must not stirre neither hand not foote but at his direction For as S. Augustin sayth in a certayne place fitly to this purpose What is more thine owne then thy self yet what is lesse thyne owne then thy self if that which thou art be anothers And as a labouring beast belonge's wholy to the man that owes it so man much more belonge's to God and is all and wholy his Wherfore as we say it is a good beast which runne's not restily of his owne head but moue's as his Master guide's him so man behaue's himself like himself when he attend's vpon God with will and worke and referre's himself wholy vnto him Contrariewise when forgetting God he think 's to be his owne Maister and will dispose of himself and his actions as he pleaseth turning sayle to euery wind of his owne will it is a farre greater deformitie in him then for a restie Iade to kick and runne away from his Maister Which holy Scripture doth fitly expresse saying That the vayne man is liâ—ted vp with pride and thinks himself borne as free as the colt of a wild asse Vpon which passage S. Gregorie doth discourse in this mannuer it is necessarie that man should be restrayned in all his courses by order of discipline and as a labouring beast serue vnder the collar held in by the decrees eternall He therfore that couetts to do whatsoeuer his vnbridled licentiousnes lead's him vnto what other thing doth he desire then to be like the colt of a wild Asse shaking off the collar of discipline that he may wildly roue through the woods of his lust And a litle beneath Therfore if we wil not be like the colt of a wild Asse we must first of al search out the signes of that which is secretly appointed by God that what soeuer we haue a mind vnto we keepe our selues vnder the collar of supernall gouernment fulfill our desires so much the more profitably for to liue by how much we tread downe the desires of this life against our owne inclination This seruitude and bondage of man which is so naturall and so profitable S. Augustin did well vnderstand and doth learnedly expresse it shewing that this was the very cause why God did lay a command vpon our first Fathers in Paradise and such a command as we read he did to wit to put in vre his iust and lawfull authoritie ouer him ouer vs all who were then contayned in his loynes For sayth he if Adam should haue reasoned thus with himself if this tree be good why may I not touch it if it be naught what doth it in Paradise God would haue answered the tree is good I will not haue thee touch it why Because I am Lord thou art a seruant This is all the reason if it seeme litle reason to thee thou scornest to be a seruant and enlarging himself elswhere vpon the same subiect he saith It was necessarie that man being vnder God should in some thing be restrayned that his subiection and obedience might be the vertue by which he should deserue the good wil of his Lord and Maister which Obedience I may iustly cal the only vertue in bred in euery reasonable Creature liuing vnder the command of God And that the first and greatest of al vices bringing vs by swelling pride to ruine is to couet to do as we list which vice is called disobedience man therfore vnlesse he had been commaunded something would not haue knowne that he had a Lord and Maister wherfore to conclude to our purpose it is certaine that if men wil do that which is their dutie they must order their life wholy dependent of God and tye themselues to his conduct and gouernment and be as attentiue to obserue his pleasure as the eyes of seruants be in the hands of their Masters and the eyes of the handmayde in the hands of her mistresse as the Psalmist speaketh Which is the same which S. Gregorie sayth in his morals as dutiful seruants haue their eye alwayes vpon their maisters countenance to vnderstand readily and performe that which is commanded so do the thoughts of the iust wayte diligently vpon Allmightie God Neither is it any wonder that S. Gregorie and others of the holy Fathers should speake in this manner seeing Plato a heathen Philosopher writeth that man is one of the freeholds of God whence he concludeth that if a man should kil himself he should wrong God for thou also sayth he if one of thy bondslaues should make away himself without thy priuitie and consent wouldst thou not be angrie at it Wherfore seeing it doth so highly import vs to vnderstand that God is truly our Lord of whom the Prophet sayth our Lord is his name and that we are his seruants it wil be necessâ—â—ie for vs to consider the causes of this subiection which doth lay vs and al that we haue so low at his feete And of many causes which might perhaps be â—ound out we wil breefly touch seauen which at this present do occurre 2. The first cause is the Noblenes and excellencie of the diuine nature specially coÌ„pared wiâ—h ours which is so infirme abiect and almost nothing the strength of which reason I wil shew out of Aristotle because the light of nature wil giue the more light vnto it He therfore proueth that one man may be iustly subiect to an other man by nature because in al things which haue their being by concourse of many togeather and make as it were a communitie some of them must necessarily and by nature commaund and others be subiect which he sheweth through all kind of things For among those which haue no life in mixtures some one element doth stil preuayle as fire in things which are light earth in things which are heauy and so in others in liuing things the soule hath naturaly commaund ouer the body and doth gouerne and moue it as it wil And in the soule it self if besids the natural inclination it haue also reason as it is in man without doubt reason as more noble doth by right commaund and so by consequence man among al other liuing things and among men the masculin sexe as being the better and the worthyer of the two From which discourse â—e concludeth that soueraigntie is naturally due to whosoeuer among the rest is most excellent As when we see a man that is wel made and of an excellent feature we say he is worthy to coÌ„mand which if it be true in regard of the body much more in regard of the mind though the beautie of the mind be not so easyly discouered as that of the bodie Thus farre is the discourse of Aristotle where moreouer he declareth what he meaneth by seruile condition and subiection for he sayth that a Seruant
or Slaue is to his Maâ—ster as a parte of any thing is to the whole or as a thing that is in possession is to the possessour for as a parte is not properly for it self but for the whole of which it is parte and that which is in possession is not for it self but for the possessour so is a seruaÌ„t his â—aillers al that he is seeing therfore as we find by the discourse of this Philosopher there may be so great a distance betwixt creatures themselues that some by nature may iustly be subiect to other some among them how farre true shal this be found to be betwixt God and man For a man thâ—ugh he excel anâ—ther man neuer so much yet the difference can be but in wit or learning or wisdome or some such accidental qualitie and though it be neuer so great yet it is limited and not so very greate neither for in nature there is no difference euery one of vs hauing a body of the same earth and a soule of like substance to an others soule But if we compare man with God wisdome with wisdome goodnes with goodnes power with power essence with essence The distance is not only infinite but whatsoeuer man hath he hath it from God and of himself he hath nothing and therfore we may truly say of him that in very deed he hath nothing or rather is nothing Wich is the reason why Saint Paul saith that God is only Powerfull and our Sauiour himself that he is only good and Iob that he only is And if the whole globe of the earth as is taught in the Mathematicks compared with the circumference of the heauens be but as it were a point notwithstanding that the earth of itself is of so great a bulk and the heauens haue their limits what shal we think that one man can be being compared with that Infinitie and that Endlesse Bottom in which so many perfections without number and measure do concurre which the Prophet Dauid with great reason admiring sayth Great is our Lord and exceedingly to be prayâ—ed and of his greatnes there is no end 3. The second Cause why we are not our owne but Gods is because we are made and created by him For among men though there be many reasons and grounds wher-vpon we pretend right to the things of this world as by purchase or deed of guift and the like yet no Title can be greater or more iust then when ourselues haue made a thing or begot it Who doth plant a vineyard sayth S. Paul and doth not caâ—e of the 〈◊〉 thereof so whoeuer buyldeth a house or maketh a chest or any other worke with his owne hands by all right and law is Lord of that worke which is of much greater force in God for by arte no man can do more then giue an outward shape to a thing he cannot produce the nature it self or substance of iron or wood or any thing els nor so much as come neere vnto it but God as S. Augustin speaketh toucheth the very bottom of all things that is the very vtmost farthest degree of their Essence by his strength power and so we find that vpon this title cheefly holy Scripture doth grounde the soueraigntie of God The earth is our Lords sayth the Psalme the fulnes therof the seaâ— his as it were yealding the reason therof he addeth he made it 〈◊〉 hands haue sounded the dry land And againe The heauens are thine and the earth is 〈◊〉 thou hasâ— sounded the circle of the earth and the fulnes therof Thyne is the day and thine is the night thou hast made the dawning of the day and the Sunne And in an other place Myne are al the wild beasts of the woods the beasts vpon the â—â—â—s and the oxâ—n â—yne is gold and mine is syluer finally in the booke of Iob God doth challeng to himself all things togeather all things vnder heauen are myne And Saint Paul in his learned sermon preached at Athens God who made the world and all things that are in it he being Lord of heauen and earth c. wherfore seeing he hath soueraignty ouer all other things because he hath made them all why should he not also haue it ouer men Of whom he speaketh in this manner by his Prophet Ezechiel Behold all the soules are mine as the soule of the Father so the soule of the sonne is mine S. Bernard therfore in one of his sermons doth with great reason conclude from this ground among the rest that wee are wholy gods who made vs as a worke is the workemans Behold he is at hand who made heauen and earth He is thy Creatour thou art his creature he thy Lord thou his seruant he the potter thou the vessell Thou art debtour therfore to him of all that thou art from whom thou hast all To that Lord I say who hath made thee and hath done well for thee and doth serue thee with the course of the starres and with seazon of the ayre and the fruifulnes of the earth and the plentifulnes of fruites Him certainly thou must serue with all thy force and hartyest strength least he behold thee with an angrie eye and despise thee and consume thee for euer And to like purpose S. Laurence Iustinian writeth thus Reason bred in the very bowels of our soules doth call vpon euery one to subiect himself to him from whom he hath his being for the nature of man being created by God and persisting actually in being through him by necessarie course of equitie and Iustice stands obliged to the commands of his Creatour For though man haue receaued benefites with out number for which he is bound to serue God yet this only thing of it self doth oblige him to obedience euen vnto death that from him he hath his being Finally Lactantius sayth also well to the matter which we haue in hand It is apparent that there is no hope of life left to man vnlesse he acknowledge God casting off all former vanities and wretched errour and serue him renouncing this transitory life informe himself in the practise of Religion by the principles of Iustice. For this is the condition with which we are borne that we performe our Iust bounden dutie to God that made vs. That we acknowledge him alone and follow him This is the bond of pietie with which we are obliged and bound to God and from which Religion it selfe hath the name which it beareth 4. The third cause of this subiection is taken from the End of man for when soeuer any thing is made for an other thing it must necessarily be subiect to that for which it was made and be in a kind of seruitude and bondage vnto it and as I may say alwayes Eying it Now certainly nothing is or can be the End of man but God himself For which reason it
die who refuseth to liue to thee ô Lord Iesu he is dead whosoeuer is not wise to thee is a foole and he that taketh care to be for any other end but for thee is to no end is nothing Thou ô God hast made al things for thy self he that will be for himself and not for thee among al things beginneth to be nothing And S. Cyprian Thou requirest seruice from thy seruant and being thy self a man thou forcest another man to obey thee and though both he and thou be borne into this world after one maÌ„ner both of necessitie be to die your bodies be framed of the self same matter your soules be of like substance vnlesse thy seruice be done to thy mind vnlesse thou be obeyed out of hand thou art sterne seuerely vrgest thy seruice thou beatest thy seruaÌ„t ofttimes thou dost punish torment him with hunger thirst wretch that thou art dost not acknowledge thy Lord thy God and yet wil exercise thy auctority thus ouer men THAT A MAN DOTH DISCHARGE THIS debt by giuing himself wholy to God in a Religious Estate CHAP. IIII. IF this which we haue sayd be true as it is most certainly true concerning so great a debt a debt of so many titles which man doth owe to God doubtles there lyeth vpoÌ„ euery one of vs a heauy charge and care and our case is somewhat feareful For we haue not to do with a creditour that is a man like our selues whose hands we may escape but with one from whom we can no wayes hide our selues but that he is able at al times to lay vs vp in prison Til we haue payed the very vtmost farthing Neither is it a slender offence or one single errour if we denie our selues to God whose we are al and wholy but it contayneth as many errours in it as there be titles for which God may iustly clayme vs. Wherfore if our Lord God would take the extremitie of the law against vs cal vs in a seuere Audit to giue a streight account of our whole receipt no man at al would be found sufficient For though we lay downe al before him which some man would thinke to be very much we can lay it downe but once yet al that which we haue is not once only due vnto him so that when in this manner we should parte with ourselues wholy with our whole substance it would perhaps discharge some one single bil and scarce that but al the rest would remayne vnansweared Whervpon S. Bernard hath this witty saying Wilt thou haue two sonnes in law by one daughter as the prouerbe goe's Though heere thou lookst to haue many more then two And yet the goodnes of God doth beare it and not only beare it but is glad of it and doth hold himself not only satisfied but wel dealt with al if we once offer our selues wholy vnto him which is performed in a Religious Estate For in it al Religious wholy togeather with their whole endeauours are perfectly giuen and consecrate to the eternal Maiestie no part or parcel reserued It presenteth to God their bodies mouldeth them so by Chastitie and perpetual Continence that they are apt for whatsoeuer good Impression and ready for al the Commands of God as hauing their loynes girt according to the wil of our Sauiour which S. Gregory applyeth to Chastine being like to men wayting the coming of their Maister it offereth vp their soules which is a guift of farre greater value Their life is wholy deuoted to the seruice of God al their works al their endeauours their watchings labours paynes their whole practise finally that which of al the rest is the cheefest their wil the Ladie Mistresse ouer al that is in man is dedicated vnto him by it consequently the whole man deliuered into his possession and this by vertue of Obedience of which they make a vowe binding themselues therby not to desire any thing contrarie to the wil of God Wherfore as it is the greatest happines and benefit that can fal to man to be wholy subiect to God and wholy his our whole saluation consisting in it so this very thing is best and most assuredly performed in Religion in which euery one resigning his owne wil choyce doth deliuer it into the hands of God in presence of an other man that the resignation therof may be the more certayne and euident And it is the common doctrine of al Diuines concerning the nature and force of Religion that it doth contayne a true and perfect deliuery of our selues to God by solemne vow so S. Thomas among the rest doth learnedly teach and declare's it by this Example As when a man hath promised a peece of land and afterwards makes deliuerie of seizing in or hauing promised to be an others seruant and putt's himselfe presently into his seruice The same doth he that giueth himself in this life to God deliuering also possession of himself into his seruice And S. Augustine vpon those words of the Psalme As he hath â—wâ—rne to our Lord hath vowed to the God of Iacob doth discourse to the same purpose What do we vow sayth he but to be the TeÌ„ples of God For we can offer nothing to God more acceptable then if we say vnto him with the Prophet Esay Possesse vs. S. Chrisostome also in that eloqueÌ„t epistle to Theodore the MoÌ„ke hath this excelleÌ„t saying Now then hast nothing in thee at all at thine owne dispose since thou hast begunne to serue vnder so great a CoÌ„mander For if the wife hath not power ouer her owne body but the HusbaÌ„d much more those that liue rather to Christ our Sauiour then to themselues caÌ„not haue the disposal of their owne bodies And Cassian sayth that this was one of the cheefe documents in which the ancient monks did instruct and most carefully practise their followers That they should not only renounce their external goods and possessions but withal acknowledge that they were noe more Maisters of themselues but had giuen ouer lost al power commaund in that kinde with whom S. Basil agreeth saying that euery Religious body must fully perswade himself that he is no more his owne man but bound by God a slaue to his brethreÌ„ must make no other account but behaue himself accordingly S. Bern. is of the same opinion and confirmes it out of the rule of S. Benet that a Religious maÌ„ hath not power ouer his owne body And explicating that passage of the Psal. yet with thy eyes thou shalt see he sayth that this hath relatioÌ„ to the time to come to wit when we shal come to the sight of God in which God wil restore vs to our selues againe wil moreouer giue himself vnto vs for here euery Religious man must acknowledg think with himself that his eyes be not
his owne but Gods since by the vowes of Religion renouncing his owne wil he hath ingaged in his seruice euery limme he hath coÌ„sequently that it is a most greeuous sacriledge to vsurpe to himself and his owne pleasure the members which he hath thus dedicated to God to bestow them vpon occasions of vanitie curiositie and worldy busines 3. It is therfore certayne that by a Religious course and cheefly by the vowes of Religion we haue this benefit that God doth fully and perfectly possesse vs because we giue our selues so wholy ouer vnto him that he may without contradiction or resistance serue himselfe of vs where and when and in what he wil as we may serue our selues of any thing which we hold in our hand to send vs or to cal vs back or to stay vs to set vs high or lowe to weald turne vs euery way to alter and place and fashion vs as his owne And to declare these spiritual and hidden things by knowne examples and humane practise as among men the dominion and proprietie of things is often by course of law made ouer from one to another so it faleth out betwixt vs and God for by our owne voluntarie consent and act we forgo the right which we had ouer our selues and make it ouer to God And as in worldly businesses there be certaine vsual formes of bargaining established by statute or custume which when they are once passed they cannot be recalled or broken off againe as a deed of guift or bargaine of sale or exchange so if we wel consider we shal find al this in the contract between God vs. For S. Paul cals it a deposiâ—um or thing committed to an others keeping and trust for thus he glories I knowe whom I haue beleeued and am certaine that he is able to keepe that which I haue coÌ„mitted vnto him vntil that day a iust Iudge For as in such a bargaine of trust we commit a thing to an other to keepe for a time and then to restore it so we depriue our selues of our owne wil and freedome for a short time to wit til we enter into the ioy of our Lord and then we receaue our wil freedome againe wholy and with large increase and God doth restore vs to our selues as S. Bernard speaketh Yet because in such a bargaine of trust where we commit a thing to an others keeping the right is still wholy in our selues in a Religious course we giue our selues so to God as we reserue nothing at all of our selues It may perhaps be more properly tearmed a deed of guift because willingly and of our owne accord we resigne our selues wholy to God or a bargaine of sale because we do not giue our selues away altogeather without present or future gaine profit but we take for our guift a great recoÌ„pense reward to wit euerlasting blisse Or finally it may be called a bargaine by way of exchange because at the very time of the bargaine as we giue our selues tâ— God so God giue 's himself to vs though in a farre vnequall proportion For God is exchanged for man mortal for immortall a wretched and poore thing for him that is infinite most glorious But it suit 's most with my conceit that that which passeth betwixt a Religious man and God should be called Restitution and me thinks it hath the nature and necessitie of it For we restore to God that which is his and whereas in all equitie and Iustice we must make Restitution to another man of any thing that we haue of his and if we do it not we are guiltie of theft Farre more necessarie is it and more according to Iustice that we should not keepe backe from God what we haue of his not one minute of time for it would not be bare theft but most enormous sacriledge Wherevpon S. Hylary sayth our Sauiour biddeth vs restore to Caesar that which is Caesars and to God the things which are his our bodie our soule oâ—â— wil for these things we haue originally froÌ„ him haue them improued by him therfore it is iust and reasonable that euery one should restore themselues wholy to him From whom they must needs remember they haue receaued their beginning their increase S. Augustine speaketh to the same effect moreouer sayth that this Restitution is most perfectly acted in the Religious vowes which thing falleth fit for our purpose In very deed sayth he if one do marke wel what he voweth to God what vowes he â—eÌ„dreth let him vow himself let him reÌ„der himself to God This is that which is exacted this we owe looking vpon the Coine our Lord sayth Render to Caesar that which is Caesars to God that which is Gods The Image of Caesar must be restored to Caesar the Image of God must be restored to God Since therfore all Religious people haue so perfectly performed this obligatioÌ„ there can be no doubt but the promise of almightie God doth belong vnto them which we find in the Prophet Esaye And now our Lord sayth these things who hath created thee Iacob and framed thee Israel do not feare because I haue redeemed thee and haue called thee by thy name Thou art mine A sweete and pleasant name Thou art mine A name more glorious and more loftie then all the titles of honour and state and descent which this world can boast of Which the same Prophet considering in an other place weighing the Honour of those that glorie in that they belong to God sayth This man wil say I am our Lords and another wil call in the name of Iacob and this man wil write with his hand to our Lord and in name wil be likened to Israel For they who take their oath or vow to Christ may be sayd to writ with their hand and they do most truly take vpon them the names of Iacob or Israel who on the one side by their wisdome haue supplanted the wicked enemies and on the other side haue made God himself stoop vnto them by their Humilitie 4. This is therfore among the large commodities of a Religious Estate as it were the ground and foundation that it doth deliuer ouer to God the perfect possession of vs which for two reasons is very profitable vnto vs. First because by one and the same Act and as it were with one peece of money we discharge al those debts which I formerly mentioned Secondly because this very thing to wit that we belong to God and are written as it were in the Inuentorie of his personall estate doth bring vs profit without measure and furnisheth our soules with all kind of commodities Which S. Augustine doth expresly teach saying Let him possesse thee that thou mayst possesse him Thou shalt be his farme thou shalt be his house He possesseth thee to benefit thee He is possessed by thee to improue thee is it
for any benefit he expects from thee For I haue sayd to our Lord Thou art my God because thou hast not need of my goods Neither must we wonder at this which I haue sayd since Aristotle himself teacheth and very truly that wheresoeuer things are so composed by nature that there be some higher then others and some lower nothing can be more beneficial to the Inferiour then to be perfectly subiect to them which are of a higher degree For the body must needs suffer very much if it be not gouerned by the soule and much more if the soule do leaue it And in the soule it self the Wil or naturall Inclination must needs be out of order vnlesse Reason direct it It is better also for al other liuing creatures and beasts to be subiect to man then otherwise because by him they are preserued and haue sustenance and breeding from him Seeing therefore a creature which by Nature is subiect to an other creature is perfected by that subiection and by the contrarie receaueth dommage the same must necessarily fall out by farre greater reason betwixt a creature and God by perfect subiection vnto him it must needs be aduanced Contrariwise when it shal like the prodigal child couet to haue in priuate possession the goods and substance belonging vnto it and the state or portion seuered from God our common Father and Lord of al it cannot but suffer great dommage and losse by want famine shame dishonour and al other infortunate accidents OF THE SNARES AND OCCASIONS of sinne which are in the world CHAP. V. LET vs cal to remembrance the ground and foundation of which we spake before to wit the general obligatioÌ„ in which al men stand bound to serue God to giue themselues wholy vnto him And hauing now found out how fully this obligation is discharged by a Religious course of life let vs consider in a worldly course how farre it is from being fulfilled That reflecting vpon the miserable and dangerous state of a secular life we may better vnderstand the happines of Religion For a man that hath been in the goale shut vp closse prisonner the more miserie he hath indured doth value the benefit of his deliuerie at a truer rate so though there be very many things in Religion which do highly commend it yet the wretched calamities of this world being wel considered from which Religion doth free vs wil make it the more desired And these calamities and miseries be not hard to be discouered they are no hidden and secret thing but palpable and open to the eye of euerie one that hath any eyes to see with Yet bâ—cause it vsually hapneth that the greater the spirituall euil is the lesse it is knowne and felt because the nature of it is to dul the mind and inueigle it with many errours We wil propound some considerations which touching vpon our very senses may make vs the more capable of the truth 2. Let vs therefore frame somewhat to our Imagination a place very steepe and slipperie where a man that is strong and able can hardly hold his feete And in this place one that is euen eaten-out with long and greeuous sicknes and wholy decayed and round about him not one but very many strong and able men pressing vpon him to make him fall such an one therefore standing in such a place how is it possible he should saue himself This steepe and slippery place is the world al men are those that be so sick and feeble the diuels beare vs this great malice and are thus diligent to worke vs mischief The world without doubt is steepe and slipperie and there is nothing more hard in it then to keepe our selues from falling and from falling so dangerously that if once our footing begin to fayle we can hardly recouer our selues but shal runne downe headlong and bruise ourselues vpon al the Rocks of vices The steepnes and slipperines of this world be the occasions which are in it and allurements to sinne which are not to be reckoned Yet if we wil summe them vp in briefe they may be drawne to these three heads First the corrupt wicked lawes whâ—ch it hath quite contrarie to al order and goodnes Secondly the examples of allewd naughty life which are so familiar in it And lastly the infinite occasions of sinne like so many snares and ginues to intrappe the poore soules of men 3. The world hath his lawes and fashions which he will haue kept by his followers of the wickednes malice wherof it is enough to say that they are quite contrarie to the holy and wholesome lawes of our Sauiour Christ. The lawes of Christ are these Blessed be the poore Blessed be those that mourne if one stricke thee on the one cheeke turne him the other our wil is to be denied our Crosse taken vp and many such like Now what be the decrees and Axiomes of the world They are not farre to seeke Nothing is more miserable and more base then Pouertie nothing happier then to be Rich. We must cherish and paÌ„per our body We must giue our selues to al kinds of pleasure It is a braue thing to beare sway amoÌ„g others to rule commaÌ„d to be coÌ„meÌ„ded spoken-of by euery body If any body giue me an ill word I must beate him If he strike me I must kil him These lawes are euery where in force These are the rules of euery bodies actioÌ„s thoughts and life This is the talke at home abroad in publick in priuate meetings in euery ones mouth at the end of euerie busines No sooner are childreÌ„ put to schoole but vnder their PareÌ„ts their Maisters elbow they learne these principles are seazoned betimes with al wicked and erroneous perswasions of this nature in those tender yeares when their minds are most pliable most apt to take impression But much more when they come abroad into the world and begin to conuerse with others for then the coÌ„moÌ„ voice of euerie bodie praysing practising that which is vitious doth carrie theÌ„ into al corruption For when a man see 's teÌ„poral earthly things so extolled riches honour al kind of vanitie so violeÌ„tly sought after who is there so wise or stout as to be able withstand the current of al mens iudgemeÌ„ts speeches and persuasioÌ„s and not to suffer himself to be borne downe with the streame For as a man that is in a narrow passage if he meâ—te a throng of people striue against it is more likely to be caried away in the croude then to breake thorough so when the minds opinioÌ„s behauiour of a great many do Side al one way it is farre easier and more vsual to be caried away with the most then to be able to beare the bruÌ„t and ouercome them For first our vnderstaÌ„ding is ouerruled by the iudgemeÌ„t of so many that thinke speake do otherwise that we can
For that which truth it self hath foretold must needs come to passe The Charitie of many wil waxe cold and iniquitie wil abound in an other place when the Sonne of man shal come dost thou think he shal find faith on earth Which being so what must necessarily follow therof but which is to be bewayled with a whole world of teares that an infinite multitude of men created al for eternal blisse the ioyes of heauen carelesse of this hope carelesse of the diuine promisses blinded with the fayre outside of these temporal things leading their dayes in good things and al kind of pleasure as holy Iob speaketh shal in a point of time in a moment descend into Hel fire Which the Prophet Esaye doth also most seuerely denounce Therfore hath Hel dilated his soule opened his mouth without any bound his stronge ones shal desced vnto him his high ones those that are glorious And this hath not only been foretold vs by the holy Prophets but God hath shewed it in diuers visions at seueral times in particular in that which we read in the Historie of S. Francis his order not long after the beginning of the same order For when Bertholdus a famous man of that holy Religion was one day preaching in Germanie and had earnestly inueighed against a certayne vice a woman there present guiltie of that synne fel instantly dead in the midst of the people by force of her sorrow contrition while euery bodie betooke himself to prayer she came to life againe related the cause of her suddayne death how she was commanded to returne to her body that shee might confesse her synne and be absolued Then shee spake of many things which she had seen but one thing cheefly which is most feareful wonderous That when she stood before the iudgment seate of God there were at that instant brought thither threescore thousand soules which by sundry chances in seueral quarters of the world among Christians Infidels had theÌ„ newly departed this life of al this huge number three only were sent to Purgatorie al the rest were condemned to hel fire one only man of S. Francis his order dying also at that very time passed through Purgatorie but stayed not long there tooke with him to heauen the soules of two that had been his intire friends in this world Many other such kind of visions ReuelatioÌ„s we may read but I wil content my self with this one it hauing so many witnesses vnto it as there were people at the sermon and expressing both the things which heere we treat of to wit the dangers of this world out of which so few do escape with safetie the securitie of a Religious estate which relieueth others also Three euills of this world of which S. Iohn doth aduertise vs. CHAP. VI. HItherto we haue spoken of the miseries dangers of the world in general though too compendiouslly in regard of the number greatnes of them for to expresse them as they deserue we had need of a volume as big as the world it self which is so ful of miserie wherfore since it is fitting we should yet speake something more amply and more particularly of them what can we say that can be better spoken or be of greater weight and moment then that which we find in S. Iohn the Apostle who giue 's vs this aduise Loue not the world neither the things which are in the world of any loue the world the charitie of the father is not in him because al that is in the world is concupiscence of the flesh and concupiscence of the eyes and pride of life How foule and abominable a body is it which is composed of three so foule and so abominable members And that the whole kingdome of this world is fitly diuided into these three parts and as it were prouinces and countryes is a thing which may be easyly vnderstood because whensoeuer a man begin's to cast aside the thought of Heauenly things and to bestow himself wholy vpon things present temporal Three things offer themselues vnto him vpon which he may set his affection First al external things and to these doth belong the Concupiscence of the eyes that is the vnquenchable thirst of Auarice Secondly his own body inuiting him to pamper and feed it with euery thing that is delightful pleasing which is concupiscence of the flesh Thirdly he meets with other men ouer whom to haue command or at least to be renowned praysed among them or to ouer-top them in any kind is held to be a great thing and is that which the Apostle dâ—th cal Pride of life Wherfore al those that serue this world subiect themselues to temperal things are slaues to one or more of these three And these are as it were three nets which the craftie poacher of mens soules doth lay so thick that whosoeuer escapes one is catched in an other These are three kinds of darts which the enemie of mankind doth incessantly brandish against vs or rather three warlike engines wherby he doth continually labour to shake weaken beate downe the very foundation of a Christian life Therfore let vs consider with attention in what manner euerie one of these do hinder and stop our passage to heauen 2. And concerning the Concupiscence of the Eyes we read that Oracle of our Sauiour Woe be to you that be rich In which one syllable wâ—e he comprehendeth al euills calamities miseries And in an other place more playnly more significantly he sayth Amen I say vnto you that a rich in a shal hardly enter into the kingdome of heauen and againe I say vnto you it is easyer ser a Camel to passe through a needles eye then for a rich man to enter into the kingdome of heauen what can we desire more Is it not proofe enough to euery Christian man that our Lord Sauiour Truth it self hath sayd it sayd it so playnly and so expresly as we see For if we beleeue al other Mysteries of our faith as the Misterie of the Blessed Trinitie of the Real Presence and such like for this reason only because our Sauiour who cannot ly hath taught them and notwithstanding natural reason falls short of them and humane capacitie cannot diue so farre as to conceaue the depth of them yet we beleeue them strongly and with that assurednes that we are ready to lay downe our liues rather then to forgo them why should not the same Auctoritie sway vs also in this point concerning riches though the case stood so that it were not possible for vs to behold with our eyes the harme that is in them But it is not a thing so hard to conceaue nor so hidden or remoued from our sense and vnderstanding as be those other Misteries For if we wil diue into the causes and reasons why Riches are so dangerous
the world where doubtles some by their poysoned perswasions some by their wickeder example on euerie side allure vs to sinne others by flatterie moue vs to vayne-glorie others by detraction cast vs back into impatience The light of Prudence therefore must necessarily go before and shew how manie and how pressing occasions and opportunities of sinne the World doth vrge vpon vs especially in these wicked times and how weak the soule of man is to resist them chiefly when it hath been nousled in the custome of sinning In this day therefore of Prudence let him make choice to fly froÌ„ this present wicked World saying with the Prophet I haue hated the congregation of the malignant and wil not sâ—t with the wicked But this is not sufficient for perhaps heervpon he wil make choice of a solitarie life not weighing throughly his owne weakenes and the danger of combating with the Diuel and therefore he must necessarily take with him the day of Fortitude that he may vnderstand that his strength is to be kept for our Lord and seeke to place himself with an Armie of manie fighting togeather And when he hath chosen to be in companie of others shal he choose to be Maister before he haue been a Scholler and teach that which he neuer learned Let the day therefore of Temperance shine vpon him seeking to alay and bridle the loose motions of voluptuousnes the beastlie motions of curiositie the head-strong motions of pride and haughtines let him choose to be abiect in the house of God vnder a Maister by whom his wil may be broken and his inordinate desires tamed by the curbe of Obedience Thus farre S. Bernard Wherefore certainly a Religious state can neuer be sufficiently loued or praysed in regard it bringeth vs out of the dangerous seas of this world to a quiet hauen and disarmeth the Diuel of the three weapons with which he assaulteth euerie bodie It entrencheth vs within a triple defence and rampire and blocketh-vp al the wayes wherby the Enemie may haue anie hope of passage For in what thing can this outragious Lion or Dragon hurt a Religious soule He cannot hooke him in with desire of gold siluer or lands possessions nor catch him by vnlawful bargains nor put him vpon anie other kind of vniust dealing because he hath forsaken al his owne that he might not couet that which belongeth to an other He cannot moue him by beautie to intemperancie because his mind is bound from it by the bonds of his Vow and his eyes which are the conduits of lust and his whole body is fenced by the verie walles within which he liueth Neither is there anie danger that through ambition he wil flatter or lye or enuie and vndermine others for preferment sake because he hath cut from himself al these things and is so farre from desiring to be aboue that his whole contentment is placed in being vnder others 6. This State therefore is euerie way safe strongly fenced and impregnable and guarded from the enemie on euery side and consequently there can be no doubt made but as al things considered the best meanes to attaine to Saluation is to forsake the world so the world cannot be more effectually and perfectly forsaken then by betaking ourselues to Religious Inclosure which whosoeuer shal vnderstand and sink into what bands or chaynes wil be able to with-hold him from taking his flight into this Castle of Saluation into this Fortification of Angels into this Heauen vpon earth For if a traueller should be certainly told that there were a wood pestered with theeues lying vpon his way he would do his best endeauour not to passe that way be glad to choose anie other though it were farther about and more troublesome Now since we know for certain that this world is so ful of Diuels and of their snares and ambushes how is it possible there should be found a Soule who had rather runne the hazard of eternal perdition amidst al these treacheries deceits then walke the way of a Religious life specially seing a Religious life is not so ful of difficulties but much more pleasant and easie Of the benefit of a Religious life in regard it strippeth vs of al things created CHAP. VIII THe benefit and commoditie of a Religious State doth not shew itself only in keeping vs from sinne froÌ„ things connexed with sinne as from scraping-vp worldlie wealth froÌ„ places of honour and preferment and such like but in debarring vs of al things created euen of these which may perhaps be had without sinne And the benefit is the greater in regard it is a thing of so high value and perfection For by it we shake-of al impediments and become more nimble actiue to performe whatsoeuer spiritual worke The Apostle declareth it by the exaÌ„ple of those that runne a race For if we coÌ„sider with ourselues the life of man froÌ„ the beginning to the end it is a continual race and course to life euerlasting and the eternal rewards which are prepared for vs. This is the onlie End for which we were created to this End al our actions al our endeauours al our labours must be directed and he that at last arriueth not hither hath receaued his soule in vaine because he fayleth of the end for which he did receaue it and doth on the other side fal into euerlasting and infinit mischief Wherfore if we wil be wise and loue ourselues truly our chiefest or rather our onlie care and thought must be to seeke al possible meanes to runne this race more nimbly and with more speed and alacritie which meanes the Apostle hath not concealed for he sayth Euerie one that contendeth for the maistrie refraineth himself from al things He sayth from al things not from some only because it would little auayle a man to lighten himself of a weight of gold take the same weight in siluer or some other thing for in regard of hindring his course it were al one And Casâ—tan applying this passage of the Apostle to a spiritual contention and strife writeth that the lawes of refrayning from al things were so seuere among those that did runne in the race that they did not meerly forbeare to ouercharge themselues with meat and drink but vsed no other diet but such as was prescribed them in that art and did for that time lay aside the care of al other busines and were so farre from vsing the act of marriage that they had a fashion to wrap about their loynes plates of lead to drye vp those lustful humours which Cassian alleadgeth as an incitement to Chastitie And these men as S. Paul sayth did this that they might receaue a corruptible crowne Much more ought we to abstayne from al things or rather voluntarily cast them away that we may receaue a Crowne incorruptible and not be clogd and held back in so necessarie and so noble a course 2. S. Gregorie
our Sauiour Christ he was wont to answer wiâ—h very particular and extraordinarie affection that it is Pouertie and that Pouertie is the way to Saluation the nurse of humilitie the root of perfection and hath manie hidden sâ—uiâ— and commodities knowne to very few Of the benefit of Religious Chasâ—itie CHAP. X. NExt vnto Pouertie of which we haue hitherto discoursed we wil speak of Chastitie the commodities wherof are so much the richer then thâ—se of Pouertie by how much our bodie is nearer vnto vs then our wealth and outward substance and the affections therof more violeÌ„t and pernicious 〈◊〉 they be not restâ—ayned These affections Chastitie doth 〈◊〉 and the 〈◊〉 of it is that euerie man may know as the Apostle speaketh 〈…〉 that is his bodie as Cassian doâ—h in 〈◊〉 which is as a vessel and recepâ—acle of the soule To vnderstand thâ— greatnes of the benefit of Chastitie it might be sufficient to weig duly that which we haue sayd before of the beastlines of carnal pleasure and the exceeding harme it doth vs But wheras there be two kinds of these pleasures to wit some that are vtterly vnlawful and forbidden and some againe that are lawful but confined within the limiâ—s of Marâ—iage we shal not need to say any more of the first then that which we find deliuered by the Apostle that they who doe such things shal not possesse the kingdome of heauen but then part as it is sayd in the Apocalyps shal be in the burning lake of fire and brimstone which is the second deatâ— We wil only consider what helps Religion doth afford towards the extinguishing of the flames of lustful desireâ— which that Leuiathan is wont to rayse whâ—se breath doth make 〈…〉 in burne 2. The first 〈◊〉 that it taketh away the matter which is wont to kindle 〈…〉 to wit the siâ—ht and speech of thinâ—s that are dangerous dangerous 〈…〉 and 〈…〉 and 〈…〉 occasion and coÌ„moditie which 〈◊〉 alwayes one of the greatest incitements to sinne These are the engines wherby manie an able man hath been often ouerthrowne and subdued and 〈…〉 the Prophet speaketh tâ—ose that were brought-vp 〈…〉 haue 〈◊〉 Aâ—ainst which there is no better defeÌ„ce then to betake ourselues 〈…〉 distant out of the reach of such allurements For as it is wel 〈…〉 where S. Vaul 〈◊〉 vs resist and striue against al other 〈…〉 vs 〈◊〉 from fornication and the flight is very honourable which 〈…〉 by example of chast Iâ—â—eph who let 〈◊〉 his cloak and 〈…〉 kind of fire and by that which the Wise-man adâ—iseth saying Behold not the face of a virgin least her countenance stumble thee And among manie other things he brings the lamentable fal of King Dauid who though he were so great a man and so great a Prophet with one glance of his eye was catched and may iustly be a perpetual warning for euerie bodie euer since Therefore sayth he let no man deceaue himself with ouermuch confidence let no man presume dangerously of his owne forces but giue eare to the Apostle saying Fly from fornication Now by entring into Religion we vtterly fly from it in regard that it separateth vs from companie and conuersation and is vnto vs as a castle and strong fortification And conformably to this doctrine S. Augustin himself as Possidonius Bishop of Calame writeth of him would not only not dwel in house with other women or haue anie familiaritie with them but not with his owne sister and brother's daughter not so much in regard of themselues as of other women that would be coming vnto them 3. Besides this flight and precaution Obedience is a special defence of Chastitie which S. Bernard in particular doth teach saying that the earth which our Lord doth promise in possession to the meâ—ke is our bodie which if our soule be desirous to possesse and to raigne ouer the members thereof it must be meeke and obedient to superiour powers and doth not stick to say that when the flesh rebelleth against the spirit it is a signe that the soule is not so subiect to Superiours as it ought and contrariwise if the soule be subiect it wil find the bodie also obedient and in subiection 4. The third help to Chastitie is the practise of al kind of vertue as of Prayer and Meditation and such other exercises which of their owne nature encrease spirit and deuotion for what we adde to our mind we take away from our bodie and as our mind is strengthned our bodie must needs be weakned To which purpose S. Iohn Chrysostom sayth that Chastitie when it is left alone to itself is weak and infirme and hath not strength enough to stand by itself and to take away the continual practise of other vertues from it is as it were to cut the sinnewes of it but togeather with other vertues it is able and strong For as trees that are planted in a fat soyle bring forth fruit so the soyle in which Chastitie wil alwayes flourish is the concurrence of other vertues Finally the root of Chastitie is a life conformable to the Crosse of Christ that is a life which is not giuen to ease and daintines but hardned with labour and patience Wherefore it is certain that a Religious life is a most strong defence against al dishonestie preseruing them that liue in it pure intire and incorrupt without anie great labour or paynes to be taken on their part 5. Let vs now speake of the other kind of pleasure which wedlock as I sayd before doth make honest and acquit of al imputation of sinne And certain it is though the duties of Marriage may be performed without offence to God yet to cut-of al pleasure in this kind also is not only more beneficial but an easier and a more readie way to saue our soules Which truth is grounded vpon the authoritie of S. Paul who in his first Epistle to the Corinthians hauing rehearsed manie commodities of being chaste sayth It is good for a man to be so Whervpon S. Hierome addeth If it be good for a man to be so it is il for a man not to be so And the euils belonging to Marriage are also there set downe at large by the same Apostle and may be reduced to three heads to wit Seruitude Tribulation and Diuision of mind as he tearmeth theÌ„ The Seruitude of Marriage is described by him in these words The woman hath not power ouer her owne bodie but the man in like manner also the man hath not power ouer his owne bodie but the woman This is no smal kind of seruitude that the command of ones bodie should be in the power of an other which S. Iohn Chrysostome doth set forth very liuely saying Doest thou not see the necessitie which is in this busines a slauerie which can not be auoyded doest thou not see two tyed in ropes togeather For the bond of wedlâ—ck is like fetters
he slayeth himself with the sword of his commandment Wherby we may see how farre a Religious life doth surpasse not only a secular life that is vitious and debaushed but an honest and commendable life For the best that can be sayd of a secular man is that he giueth himself to good works which is not to be compared with the perfect and intire oblation of ourselues by perpetual Obedience And this excellencie of Obedience is that which makes it to be so meritorious as it is for they that order the good which they do according to their owne wil and pleasure doe merit no more then the price and worth of the action itself can giue them but Obedience addeth a great deale more for it doth not only make those actions better which are good in themselues but ennobleth those that otherwise of themselues are nothing worth and maketh them exceeding grateful in the sight of God For what is in itself more ordinarie and meane then to eate and drink to haue care of bodilie health to walke for recreation sake and such like natural or necessarie actions which notwithstanding are highly esteemed of God if they be performed vpon intent of doing that which we are bid to doe by those that haue lawful command ouer vs. Wherefore they are in the right who compare Obedience to a wand that hath vertue to turne that which it toucheth into gold for such a wand would not only make siluer and such pretious mettals more pretious then they are in themselues but put an incomparable value vpon wood stones and verie earth which of themselues are little or nothing worth 2. And if we wil know what fruit comes of Obedience S. Gregorie hath comprized an inestimable prayse therof in few words saying Obedience is the onlie Vertue which planteth al other vertues in the mind and preserueth them after they are once planted It planteth them two seueral wayes First because the liberal offer of himself which man makes to God prouoketh God to be bountiful and liberal againe towards him for God is of that disposition and goodnes that he wil neuer suffer himself to be ouercome in bountie and loue and seruices done vnto him and consequently whosoeuer shal giue himself and al that he hath freely vnto him shal be sure to receaue from him againe al spiritual graces and finally God himself Secondly it planteth other vertues in the mind because in the practise of Obedience we must necessarily practise them al for when we subiect ourselues to an other man for God we practise Humilitie in a high degree putting ourselues vnder one to whome in nature we are equal and in other things perhaps better then he we practise Patience vndergoing things that are hard contrarie to our wil and inclination we practise Fayth reuerencing God whom we see not in man whom we doe behold and acknowledging that the care prouidence of Almightie God doth watch ouer vs in him we practise Hope contemning things presâ—nt but charitie most of al and in an action which of itself is very difficult to wit preferring the wil of God before our owne wil and pleasure so that we see that the exercise of al the rarest Vertues of Christian life is contayned in this one vertue of Obedience and consequently that as S. Gregorie teacheth it doth plant al other vertues in the mind and while it prospereth al the rest doe prosper and encrease It also conserueth them which is an other benefit and glorie of this vertue for al other vertues in a manner are subiect to be wronged and shaken and stolen from vs by the Diuels who lye like theeues in wayte for such pretious iewels and the more they are worth the more those hellish Fiends doe whet their teeth against them yea the vertues themselues may in some sort be sayd to destroy themselues not that there is anie fault in them but through the pride and arrogance of those that possesse them as it hapned to Lucifer who as Esay the prophet sayth was adorned with al kind of pretious stones but those verie ornaments threw him downe headlong from the heauenlie habitation But Obedience preserueth itself the other vertues which it bringeth with it because it trusteth not to itself nor attributeth anie thing to itself nor indeed reserueth anie thing for itself but taking no thought of itself it casts itself wholy into the hands of God out of whose hands no bodie can take vs as our Sauiour sayth For either the Enemie dares not approach or if he attempt vpon vs it doth now belong to God in whose hands we are to sight for vs or to giue vs so much strength that we shal easily withstand his furie And so S. Gregorie sayth in another place The exercises of those that doe obey are Sacrifices for while we are obedient to men for God we ouercome the proude Spirit With other vertues we fight against the Diuels by Obedience we vanquish them Wherefore they that are obedient are conquerours because while of their owne accord they subiect their wil to others by Obedience they command ouer the Angels that are fallen These are the fruits of Obedience alone for so S. Gregorie speaketh Obedience is the onlie vertue which planteth al other vertues in the mind Whereby it appeareth how great a good is wanting to al Secular people and on the other side how strayte and solid and short a way Religious people walke to Perfection their life being nothing else but Obedience and so finding meanes by the practise of one onlie Vertue to compasse al the rest with great ease and expedition Wherefore Climacus sayth that Obedience is a perfect abnegation of our soule and bodie a voluntarie death a life voyde of care a iourney by water without dammage the burial of our wil a life of humilitie and as if a man should trauel sleeping that to liue in Obedience is to lay our burthen vpon an other's shoulders to swimme vpon an other's arme to be held-vp by the chin that we sink not but passe the huge gulf of this life without daÌ„ger at a short cut What could be spoken more pithily in commendation of this Vertue But where he sayth We trauel sleeping me thinks is specially to be noted and pondered for the giueth vs to vndertand that by Obedience we are carried like litle children in an other's armes so that al the care trouble belongs to them that carrie vs and where this spiritual iourney is toylesome laborious to some and dangerous to others and ful of hazard Religious people haue so easie a time of it by means of this Vertue that they do not so much as feele their iourney 3. There is an other commoditie of Obedience in which we may truly say al other commodities are contayned to wit that it doth subiect vs and al our actions to the wil pleasure of God so perfectly that they are wholy
the highest of al motions which according to Philosophie is the motion of the Heauens much more must this order be kept in spiritual things in regard they haue a neere resemblance with him that is the first Mâ—uer of al things whose nature is spiritual And this Motion is nothing els but the Light of our mind deriued from the fountaine of al light which is God 6. But the argument which is drawne from the consideration of the End of euerie thing is much more conuincing and euident For if God through his diuine prouidence do order euerie man in particular and euerie thing that man doth to some end by himself fore-thought on much more doth he order the communitie of men to some end because the communitie is more noble as the whole is more noble then euerie part by itself and hath a higher end And further it being necessarie that euerie communitie be gouerned by some bodie the gouernours likewise must necessarily be ruled by God and directed to some end by him which holie Scripture doth plainly teach vs where the Diuine Wisdome is made to speake in this manner Mine is counsel and equitie mine is prudence and mine is fortitude By me Kings doe raigne and Law-makers decree iust things by me Princes doe command and those that are powerful determine iustice In which words two things are giuen vs to vnderstand first that those that are in authoritie come not to their place by chance or humane policie but are chosen vnto it and picked-out by God wherof we haue in Saul and Dauid and Iehu and manie others mâ—st euident presidents secondly that for the gouernment of their place they receaue strength from God that is power and likewise counsel and prudence that is light and vnderstanding whereby oftimes against their wil and when they little think of it they are brought to doe that which God is pleased should be done And this thing is so certain that S. Paul saying that they who resist power resist the ordination of God giueth this verie reason because there is no power which is not from God And in an other place vpon the same ground he exhorteth seruants to obey their carnal masters not seruing to the eye only that is with external work but from their hart and willingly in regard they do the wil of God And â— Peter sayth to the same effect Be subiect to euerie humane creature for our Lord's sake whether to the king as excelling or to the leaders as sent from God Out of al which we may draw a forcible argument and certain conclusion that in Religious Orders those that gouerne are selected thervnto by the particular prouidence of Almightie God and are as his Vice-gerents gouerning and directing vs by the power and light which they haue receaued to that end from him For the argument which S. Basil bringeth must needs be heer in ful force If S Paul sayth he doe command Christians and the sonnes of God to be subiect not only to them that by law of man haue receaued power of commanding but euen to those that are Infidels and wicked such as al of them were at that time what obedience shal be due to him who is constituted Superiour by God himself and hath receaued power by the Diuine law In which because we should be no wayes doubtful we haue the verdict of our Sauiour Christ saying He that heareth you heareth me and he that despiseth you despâ—seth me Which law as the same S. Basil noteth was not deliuered and spoken of the Apostles only who were there present at the proclaimâ—ng of it but is common to al and comprehendeth al after-comers that at anie time euer after shal be appointed Gouernours of other men For a Prelat sayth he is no other then one that beareth the person of Christ a Mediatour betwixt God and man sacrificing to God their safetie who are vnder his charge Whervpon S. Bernard was not afrayd plainly to auerre that whether God or man who is God's Vice-gerent command anie thing it is to be performed with the self-same care and respect with this only caution vnlesse man command that which is contrarie to God 7. Wherefore hauing proued so many wayes that God doth gouerne and direct euerie Religious man by those whom he hath placed ouer them in lawful authoritie the benefit which they reape and their continual happines must needs be exceeding great both in regard that in this mist of darknes they haue fallen vpon so sure a guide and met with such an excelleÌ„t maister in the ignorance of supernatural and diuine things and in their weaknes receaued so great a stay and defence Insomuch that we may say with the Royal Prophet that euerie Religious man is as a trauelling beast guided with reynes and bridle by him that sits him And he that sits vs is our God our Gouernours are as it were the bridle for they likewise are in the hands of God and doe not moue but as they are moued But commonly we mistake the busines in regard that feeling the bridle because it is neerer vnto vs we heed not him that sits vs because he is farther of that is we perceaue the voice and command of our Superiours because we heare them and see them but because God is beyond the reach of sense we consider not that euerie order which they make comes from him which very thing in my opinion doth most of al and most plainly shew the benefit and necessitie of hauing some bodie whom we may see with our eyes and heare with our eares to deliuer God Almightie's wil vnto vs. And it may be declared by that which passeth in the Sacraments instituted by him in his Church for the saluation of mankind For though we might haue had Grace Iustification giuen vs by Faith only by Pennance Charitie and other internal actions of our owne yet he thought it better that we should haue certain Sacraments as conduits of his grace some consisting in the formes of Bread and Wine some in Oyle some in the sensible Pronunciation of certain words And this for two reasons first because the nature of man consisteth of bodie and soule and consequently it was â—itting he should vse corporal instruments To which purpose S. Iohn Chrysostom sayth If thou hadst not a bodie he would haue giuen thee naked incorporeal guifts but because thy soule is inuested in thy bodie he presenteth vnto thee things intelligible in those which are sensible The other reason is because if the busines should haue been dealt between God and vs inwardly only in our mind euerie bodie would haue been ful of scruples and doubts whether he had sorrow enough or loue enough or done his dutie in euerie other respect and neuer haue been at quiet and our life would haue been tedious vnto vs amidst so manie difficulties Wherefore the Diuine Wisdome did prouidently ordaine such helps for our Saluation which
Austeritie of life CHAP. XV. REligion hath a third commoditie for which though must men shunne it yet it contaynes manie great commodities in it to wit that Religious people haue so much occasion and some kind of necessitie of dealing harshly with themselues and afflicting their bodies partly because the pouertie which they professe doâ—h in a manner enforce it vpon them and partly because al functions of Religion are somewhat harsh and distastful to Sense For that which Eccâ—â—siastes sayth Frequent meditation is an affliction of the slâ—â— hath à further meaning then of the Contemplation of heauenlie â—hinâ—s which we commonly cal Meditation For whatsoeuer the mind is busied in if it be a restraint to Sense and to the natural inclination which we find in ourselues continually crauing is an affliction to the flesh and doth much quayle and abate the liuelie vigour of the bodie And yet this seueritie brings much profit with it and first by vse of hard and paineful things our nature is mortifyed and kept from flying out if we pamper and deale gently with it the crookednes and corruption therof is so great that as Moses speaketh in his Canticle it kicketh and spurneth when it is sarted vs and vtterly refuseth the obedience which it owes to reason the law of God We may see it more plainly in beasts because the force of nature doth more liuely shew itself in them in regard they are led in al things meerly by natural inclinations let vs therefore consider what hapneth in in them and take example by it If we keep a horse in stable and giue him his fil of oates and rest and keep an other at day-labour with allowance litle enough to liue and be able to do the work we shal quickly find the difference For a horse that is wel kept and high fed wil be alwayes playing and curuetting and a man shal haue much adoe to hold him in with a double bit he wil be running away when the rider would haue him stand and stop and giue-back when he should go on and cannot be for much vse without a great deale of paynes and danger to the rider But the horse that is kept at rack and manger is gentle enough and wil not greatly stirre he wil sooner sink then offer to resist whatsoeuer load you put vpon him you shal not need to tye him to make him stand and be quiet but you may lay the reynes on his neck and stay him or put him on or turne him with a word Now certainly this inferiour nature of ours which consists of flesh and bloud and of that which we cal Life and Sense and Appetite is the same with beasts and so much the more headie in vs then it is in them in regard it is infected and corrupt by sinne from which beasts are free so that if we pamper it and giue ourselues to ease and a ful diet and feed it with daynties and al manner of pleasure it must needs grow stubborn and vnrulie in vs as it doth in beasts and somewhat more in regard of our corruption but if we feed sparingly and liue sober and continent it wil be alwayes gentle and at command Whervpon S. Bernard sayth that the mind that is accustomed to daynties and not broken with the matâ—ock of discipline gathereth much filth where he daintily compareth the Soule to a plot of ground Austeritie to a spade or mattock for the ground cannot beare fruit not only if we doe not sow it but though it be fruitful of itself and be sowed yet it must be sometimes digged and cast vp or els it wil grow ful of weeds and brambles so our flesh sayth S. Leo vnlesse it be broken with continual labour wil quickly with â—ase and slouth bring-forth thornes and brambles and yeald fruit for the fire and not for the barne And to go no farther as the ground if it had sense of feeling would suffer in the breaking vp and yet must beare it for the good of itself as wel as of the husbandman for the cultiuating of it is better for the ground itself so though we feele payne and difficultie for our flesh is not of brasse as we read in Iob yet we must not leaue-of for that but think that we shal haue an eternal and vnspeakable reward for the final labour and payne we heer endure 2. To be short we must beare in mind that we are coÌ„posed of two seueral substances very different contrarie one to the other the one is of earth and consequently beares continually downe-wards towards the earth dreaming of nothing but earthlie things the other as it begun in vs by the breathing of God into our face so it is in substance light and actiue resembling God and in nature spiritual as he is so that as in a balance when one scale weigheth downe the other riseth of these two parts as one thriueth the other pareth and falleth away which holie Scripture doth teach vs saying The bodie which is corrupt doth aggrauate and weigh downe the soule and certainly it must needs sink the more the more weight we giue it Wherefore that which S. Gregorie sayth is much to be noted that the ioy of the eternal reward is not reaped in heauen vnlesse first in earth we sow in bitter teares and sighs according as it is written Going they went and wept casting their seed but coming they shal come with ioy bearing their bundles For as when the flesh rests the spirit faints so when the flesh taketh paynes the spirit groweth strong and able And as the flesh burnisheth with things that are dayntie so the soule is raysed with that which is hard and rude The flesh is bred-vp with delight the soule groweth with that which is distasteful Easie things refresh the flesh harsh things exercise the soule And againe as hard things wound the flesh so soft things kil the soule as paynful things consume the flesh so things delightful pinch the soule Neither shal I need to say anie more to this purpose because no man's authoritie is greater then S. Gregorie's nor could S. Gregorie speake more plainly or more effectually in anie thing then he hath done in this 3. But by this which hath been sayd it is euident how happie a thing it is to be in Religion where we may performe that which S. Paul sayd of himself I chastise my bodie and bring it into subiection which is farre from them that haue placed their contentment in a life ful of ease and daynties of which S. Bernard spake truly when he sayd A delicious life is death and the shaddow of death for certainly it bordereth as neere vpon hel as the shaddow is neere the bodie wherof it is a shaddow When a soule therefore hath once shaken-of this clog and maistered the insolencie of the flesh which is the hand-maide there ariseth another comoditie to wit that the mind which is by
nature mistris is enabled the more nimbly and chearfully to runne the way of spirit and in a short time to aduance itself greatly in the perfection of Humilitie and Charitie and al other Vertues For our soule being a spiritual nature and substance darke without vertue as the ayre is without light but bright and ligthtsome when it is adorned with vertue certainly in al reason it must needs loue vertue more then anie earthlie thing in regard vertue is spiritual and consequently more like vnto it and more beautiful were not this desire and inclination hindred by the lumpishnes of the bodie which lumpishnes being greatly diminished for it cannot be altogeather shaken-of til we come to heauen and the burden of this bodie folded into a smal roome and easie to carrie our soule must needs be not only more light to runne but able to flye in pursuite of whatsoeuer is vertuous and prayse-worthie 4. To which purpose S. Leo sayth excellently wel that Abstinence breedeth chast thoughts reasonable desires holesome counsels and by voluntarie afflictions the flesh dyeth to inordinate lust and the spirit is renewed by vertue It is recorded that our Sauiour reuealed the like thing to S. Francis when he 〈◊〉 entred vpon a spiritual life saying to him Francis take to thyself hard things insteed of those that are pleasing and contemne and vilisie thyself as much as thou canst And we reade of S. Catharine of Siena that our Sauiour sayd the same to her almost in the same words to wit that she should seeke after bitter things as if they were sweet and refuse sweet things as if they were bitter Which Truth itself spake indeed to these two Saints but we may take it as spoken to euerie bodie 5. A third commoditie of Austeritie is that it is the best disposition a Soule can put itself into to gaine spiritual comfort and plentie of inward ioy Gâ—â—e sideâ— to those that sorrow and wine to those that haue a bitter hart sayth the Holie-Ghost in the Booke of Wisdome What is this sider or this wine but the sweet lickour of heauenlie comforts wherof the wine-celler is ful into which the Spouse in the Canticles reioyced to see herself admitted Those therefore only that be sad and sorrowful haue part of this wine because as holie Iob giueth vs to vnderstand it is not found in the land of those that liue at ease And our Sauiour confirmeth it when he sayth Blessed are they that mourne because they shal be comforted This is to be sad and to mourne to cut-of from ourselues whatsoeuer is pleasing to flesh and bloud and may giue contentment to our senses and on the other side to embrace that which is irksome to them and doth restrayne them of their desires and inclinations S. Bernard expounding those words of our Sauiour which are written in S. Iohn Vnlesse I go the Paraclet shal not come vnto you sayth very wel that the comfort which his disciples took in his corporal presence was a barre vnto them that they could not receaue the fulnes of spiritual graces Vpon which ground he discourseth thus very pertinently to our purpose The man that giues himself to worldlie pleasures and followes the allurements of the flesh of sinful flesh flesh borne and bred in sinne in which there is no good how dares he expect the Paraclet He I say who is alwayes nayled vnto this dunghil pampers his bodie soweth in flesh fauours nought else but flesh dares he notwithstanding hope for coÌ„fort of the heauenlie visitation that torrent of pleasures the grace of that vehemeÌ„t Spirit which as Truth itself doth witnes the Apostles could not receaue togeather with the flesh of the Word Incarnate No no he is farre wide whosoeuer thinks that such heauenlie sweetnes can dwel with this duâ—t and ashes or that Diuine Balsame be tempered with such wicked poyson or the grace of the Holie-Ghost with these flattering pleasures By which large testimonie of S. Bernard and manie others which might be brought to the same effect it is playne that carnal pleasure is a mayne impediment to al spiritual delights and contrariwise the strictnes of Religious Paâ—sâ—onie a great entrance thervnto 6. Lastly I may reckon among the commodities of an austere life that which is the chief and total of al other commodities to wit Eternal Life and blisse euerlasting There is no other way thervnto but the way of the Crosse. This way Christ himself our King his Apostles and disciples and al Saints haue walked in labour and patience and continual mortification of their bodies denying heer their owne soules that they might possesse them eternally That life and that glorie is the Euangelical pennie which is not giuen but to such as labour in the vineyard it is the Crowne which is not bestowed but vpon those that fight lawfully it is the Prize which those only gaine that doe runne we cannot raigne togeather with Christ and his Saints vnlesse we suffer with them we cannot â—eape but what we haue sowen Few words are abundantly sufficient to conclude this point Since it behoued Christ to suffer and so to enter into the glorie which was before-hand his owne by so manie titles how much more must we expect to suffer that we may enter into an other's glorie a glorie which by right we haue as often lost as we haue sinned But I know not what blindnes hath possessed mankind that as S. Bernard speaketh so few wil go after Christ and yet al would come vnto him they care not to seeke whom they desire to find they would fayne ouertake whom they wil not follow 7. Let vs rather harken to S. Hierome who hauing taken vpon him to perswade one Iulian a noble and wealthie man to forsake the world and embrace a Religious life insisteth chiefly vpon this argument It is hard yea it is impossible to enioy the goods that are present and also those that are to come heer to fil the bellie and there to fil the mind to passe from pleasure to pleasure to be first in this world and in the next to be in heauen and earth renowned 8. But why do we stand rehearsing the testimonies of men hauing the Oracle of our Sauiour directly for this purpose Woe be to you that laugâ— because you shal mourne and weep And againe Woe be vnto you that haue your comfort in this world And he explayneth his meaning by the example of the rich Glutton expressing no other cause obiected vnto him by Abraham but this Remember that thou receauedst good things in thy life-time and Lazarus in like manner euil but now he is comforted and thou tormented 9. The self-same he declared to S. Catherine of Siena in a Vision For he appeared vnto her holding in each hand a Crowne the one of thornes the other of gold and pretious stone and made offer of them both vnto her but vpon this condition that which
necessarie to be concealed not only from the eyes of other folk but much more from thyself Thus farre S. Bernard 7. Some wil say that euen in Cloisters and Religious houses manie are so conspicuous in learning or eloquence or in vertue and sanctitie of life that they are admired and spoken-of through the whole world and manie times people get more renowne and glorie liuing in Religion then if they had liued in the world and gaped after honour and preferment And this is very true wherof I shal speake more at large in processe of this Treatise for the present it is enough to know that honour which like a shaddow followeth those that fly from it is not so dangerous because as God doth send it so it belongeth to his Diuine prouidence to giue strength to them vpon whom he layeth such a burden to beare it without losse yea with encrease of vertue and it is one of the most assured effects of Obedience like an Antidot to preserue those that liue vnder it from the danger they might fal-into by the poyson of Honour 8. This was manifest in S. Thomas of Aquin whose example may consorte with al Religious people their case being the same When he read Diuinitie at Paris with great applause and his Superiours thought fit he should be made Doctour at the first out of modestie he would by no meanes heare of the promotion pretending want of sufficiencie if they would haue belieued himself and want of age being then scarce twentie yeares old His mind being busied in these thoughts and weeping bitterly in the night-time he thought he saw a man of venerable and graue aspect standing by him and asking why he was so sad bad him confidently and without feare obey his Superiours for such was the wil of God and that he should take for the Text of the Speach he was to make at his Commencement these words of the Psalme Watering the 〈◊〉 froÌ„ the higher places of theÌ„ With which Vision he was so animated that afterwards he tooke his Degree without anie feare or trouble 9. Besides it helpeth much to the preseruation of Religious Humilitie in the midst of honour that the glorie which followeth a Religious man doth nâ—t so much accrue to his particular as to God to the Religious Order of which he is a member as if a man doe anie thing with his hand we doe not say the hand did it but the man or if in an armie the day be wonne by the valour of a few men the fame of the victorie rests not in those few but redounds to the whole armie the armie is called victorious so in Religious Families when anie thing is exquisitly performed by one man among them the man himself is as he was neither higher nor lower but the honour spreadeth itself to the whole house wherof he is part by which meanes though he be emplâ—yed abrâ—ad in the eyes of the world he stil remaynes hidden euerie one taking notice of him he is yet vnknowne and forsaketh not humilitie in the top of Honour And truly that Religious people should be thus humble and honoured is both profitable and necessarie for if they should alwayes remaine in obscuritie what could their labours profit the Church and if on the other side they should be puffed-vp with glorie and applause this also would nip the fruit which they might bring forth and make them like a tinckling Cymbal which carries but an emptie and vnprofitable sound in one's care The ninth fruit that Religion is the Schoole of Vertue CHAP. XXI AS among men there be seueral art and sciences and to deliuer and teach them seueral Maisters and schooles appointed one for the exercises of al kind of Learning an other for Chiualrie and feates of armes others for other kinds of discipline and knowledge So the method of gayning Vertue is deliuered in Religion in so much that if we would define Religion we may iustly cal it the Schoole of Vertue which propertie and benefit that it may be the more conspicuous to al we must suppose some few things and first how bare our soule is of al kind of vertue if we consider it as it is in itself alone Aristotle whom S. Thomas in these Moral matters doth punctually follow almost as if he did but translate him out of one language into another doth teach expresly that naturally we haue no Vertue in vs and proueth it by manie reasons Whervnto by the light of Faith which he wanted we may adde that we are not only not borne with Vertue but with much corruption and deprauation and with great propension and forwardnes to al kind of vice but only that togeather with these euils two things remaine in vs which are good to wit some inclination to Vertue giuen vs by the Authour of Nature who first made vs good and vpright and certain seeds therof which may easily be brought to ripenes if we wil suffer them to grow and by care and diligence further them 2. Out of which we may gather two things to our present purpose First how fowle a thing a Soule naked of Vertue is For as our bodie if it want diuers limmes or in manie yeares grow no bigger then when it was first borne is vglie to see to and vnprofitable so if our soule want the ornament of vertues which are as it were the parts therof it is lame imperfect and consequently vglie and deformed Secondly what may be the best or only necessarie way to get these vertues of which our soule is destitute Aristotle sayth there is no other way then by exercising acts of Vertue and performing in work that which Vertue doth require otherwise sayth he then is the fashion of most men who if they discourse of Vertue think they haue it sure enough which is a great errour in them and they resemble some sick people that giue diligent eare to that which the Physicians say but wil not obserue their prescriptions and as these shal neuer recouer the health of their bodie so the others wil neuer be sound in some This is the true and solid discourse of this prime Philosopher For Vertue is a Habit as Philosophers cal it and seing a habit is not gotten but by often acts Vertue also cannot be gotten but by vse and often practise therof And speaking of Moral Vertues there can be no doubt made but this doctrine is true and the same doth hold also in the Theological Vertues For though they be at first infused into our soules by the sole guift of God yet if we set infants aside that are new baptized they require before-hand some preparation of mind which consists in the exercise of some acts and after they are infused they are encreased and strengthened by the same acts Wherefore that which S Bernard speaketh of Humilitie may be sayd of al other Vertues the reason being the same in al. The humbling of ourselues
one communitie by the bond of Charitie S. Iohn Damascen doth acknowledge that this Diuine sentence is properly and truly fulfilled in a Religious course and that when our Sauiour named two or three he did not barre a greater number but by that certain number vnderstood whaâ—soeuer other number though neuer so great S. Basil argueth further I four Lord sayth he promiseth this where two or three are gathered togeather it is much more likelie he wil doe the same where there shal be a farre greater assemblie And concludeth therevpon very truly that if Christ be with vs we can want nothing as the â—â—raeliâ—es in the Desert neuer wanted anie thing because God was present with them Therefore when our Sauiour promiseth that he wil be in the midst of a Religious Congregation and alwayes with them in one word he promiseth al that can be wished light in darknes strength in infirmitie comfort in sadnes case in payne victorie combats with the Diuel courage anâ— constancie of resolution encrease of vertue finally what good thing can they want that haue him in whom al good things are 4. But the greatnes of this promise wil appeare the more if we consider the reason of it The reason is because Religious people assemble themselues togeaâ—her vpon no other ground but Charitie It is not nature nor affinitie nor the fellowship of trade or occupation as among marchants souldiers which hath drawne them togeather but Charitie only Now God himself as S. Iohn telleth vs is nothing but Charitie so that as the same Apostle speaketh he that remayneth in Charitie remayneth in God God in him and where the linck of Charitie runneth there God is betwixt them so that God is not only present in euerie companie of Religious people but more inwardly present then they are neere one to another among themselues as when two stones are layd in morter togeather the morter must needs be neerer them both then the stones are one to another Certainly if this promise of our Sauiour extend itself to al Christians as it doth who notwithstanding haue now in a manner nothing common one with another but their Faith that which followeth of Faith or belongeth to it if we belieue that Christs is in the midst of them how much more ought we to belieue he is in al Religious Families where al things are common spiritual temporal their lodging apparrel diet exercises nothing is priuate and particular Neither yet did our Lord IESVS make this promise to whatsoeuer communitie or meeting but to such as were gathered in 〈◊〉 as al Religious Orders are being al of them erected for his seruice only But though al be partakers of this vnspeakeable benefit this one word doth make me think that our Societie of IESVS which in al other things is the least and lowest hath a peculiar right and interest in this Grace by reason of the Name it beareth the name I say of IESVS by which it is knowne among al other Orders as by the proper mark and deuise And we may the rather hope so and be confident of it regard that this name was not taken vpon human aduise but by particular instinct of God and by his wil made knowne in a Vision to S. Ignatius our Head Founder when he was in an Extasie at his prayers The holines therefore of this Name cannot but be a great comfort to vs that fight as it were vnder this banner coÌ„sidering the particular assistance most certain protection of God which is promised vs in al things For that which the Wise-man sayth is agreable to this purpose The name of our Lord is a most strong tower the iust man runneth to it and shal be saued 5. A third cause of abundaÌ„ce of Grace in Religious companies is an influence from the whole communitie of spirit and inward help to euerie particular man of the same coÌ„munitie For euerie Order of Religion is as it were one bodie consisting of so manie members and parts as there be men in it Euerie one of these bodies haue their spirit which giues them life and motion which spirit is partly common and like to the spirit of other Orders specially in such things as are esseÌ„tial to al Orders as the three Vowes al kind of vertues partly it is proper peculiar as different rites and different offices and employments which euerie Order doth practise according to the particular institute it hath Wherefore as if a man could set a new hand or an arme to a bodie in which it was not before the soule that giueth life and motion to the rest of the bodie would giue influence into that new member also and make it liue and moue so when anie bodie vpon mature aduise of his owne and by lawful authoritie of those to whom it doth belong is receaued into anie Religious Order the spirit with giueth life and vigour to the whole Order is deriued into this new part therof causeth it to work the same works which the whole Order doth 6. Dauid was in companie with the Prophets that were foretelling things to come and singing prayses to God when Saul sent certain men to kil him So soone as they came the spirit of God was vpon them also and they began to sing and prophecie Saul hearing therof sent the second and the third time oâ—hers stil beâ—ter prouided to execute the mischief that was intended but it hapned to them al alike for vpon their arriual in steed of their wicked furie they were inuested with Prophetical pietie Then the wicked King minding himself to doe the deed ranne to the place ful of fire and rage but when he came he could no more then the others resist the spirit of God which lighting vpon him did so tame him that presently casting off his Princelie robes and himself vpon the ground he spent that whole day and the night following continually praysing God An euident argument and most certain proofe of the point we haue in hand to wit how assured and efficacious a meanes it is to get abundance of grace to be adopted in those companies which of themselues are ful of grace for if these wicked men euen while they were acting theiâ— tragedie could be so suddenly inflamed with Prophetical spirit being present in bodie not in mind what shal we conceaue wil be done by thâ—se that haue sorted themselues with such holie companie vpon ful deliberation and deliuered themselues vnto it wholy and intirely not for a day or two but for euer For if grace was giuen to those that desired it not but rather wiâ—hstood it much more certainly and more abundantly shal they doubtles be repleniâ—hed that desire it and with al their hart endeauour for it 7. The fourth reason of abundance of Grace is because the infinit benefits guifts which our Sauiour Christ hath most bountifully powred-forth vpon the whole Church which he
purchased with his owne most pretious bloud are in a manner fallen within compasse of the walles of Religion vpon Religious people alone For though they be giuen for al Christians manie scarce make vse of them manie not at al howsoeuer Religious people certainly may best enioy them and with greatest ease Among these guifts we reckon the Sacraments of the Church and chiefly those two which are so ful of grace and so much the more beneficial because they alone amoÌ„g the rest may be dayly vsed to wit the Sacrament of Confession and of the holie Eucharist wherin after CoÌ„fession we feed vpon the verie Bodie Bloud of our Sauiour from whence vnspeakable ioy happines is deriued to our sâ—ules Now therefore though this infinit treasure be layd open for al the Faithful to partake of it yet who seeth not that Religiouâ— people doe make faire better vse of it haue greater commodiâ—ie for it Secular people most commonly are hindred either wholy from receauing these Sacraments or from receauing them so worthily as the maiedie of them doth require by the daylie cares and troubles passions and affâ—ctâ—ons to which that course of life is continually subiect the state of Religion being free from secular busines and vexation and wholy composed to the end to taste of God doth help the subiects therof in the vse of these Sacraments aâ— in al other things The like may be sayd of al other spiritual riches chiefly of holie Scripture which as it is profitable for al occasions withal most delightful to reade studie so we finde by experieÌ„ce that very few others besides Religious men doe employ themselues in the studie therof with that feeling that spirit with which it is fitting so holie a thing should be handled 8. A certain spiritual Authour sayth truly and wel that as for the life of our bodie we neede meate to refresh it light to direct it so to maintaine the life of our soule â—e must haue meate and light Our meate is the blessed Bodie of our Lord our light is the Word of God a lamerne to our â—â—etâ— as the Prophet spâ—aketh Therefore as I began to say though these heauenlie guifts be infinitly pâ—â—fitable and necessarie and indifferently proposed to euerie one yet they are not knowne to al neither wil al that know them vse them Religious people in a manner doe nothing else and consequently euerie bodie must needs conâ—â—â—le that they are in ful and perfect possession of al the riches and iewels whiâ—h Câ—riâ—t our Sauiour hath most bountifully bestowed vpon his Spouse the Church and of whaâ—soeuer is therin holie beneficial and pretious descended from heauen vpon mankind I might say that Religious people only haue them because few others haue â—he wil or leasure to make vse of them howsoeuer it is sufficient thâ—t Religious people haue them in that abundâ—â—e which I haue declared These are the ornaments of a Religious state 〈…〉 is so much enriched and embellished these we may liken to the fouâ—e Riuers 〈◊〉 out of Paradise for the foure fountains of Grace of which I haue discoursed doe flow from the Paradise of Religion washing ouâ— sâ—ules tâ— make them brighter and watering them that they may become more fruitful The eleuenth fruit of Religion Greater merit by vertue of the State CHAP. XXIII AS the sunne which giues light vnto the earth hath light within itself and borroweth it not abroad as the rest of the starres doe from the sunne so God only hath Being and Blessednes of himself al other things receaue their being and blessednes by his bountiful guift and participation they receaue I say life and being without anie cooperation of their owne thervnto for before they were they could conferre nothing to their being but to the attayning of happines God hath ordayned they should concurre with their owne works and such works as may haue some proportion and congruence with the final End for which they were made 2. The Iustice of God which he alwayes regardeth required this proceeding and it was also for our honour that so great a good should not be giuen vs sleeping but that we should employ our industrie and prowesse in purchasse therof This is the reason why we were put into this course of pilgrimage vpon earth and to this end al our life is directed whervpon holie Iob doth fitly tearme himself and al vs day-labourers who haue nothing but what they earne day by day by strength of their armes and sweat of their brow Our Sauiour in like manner resembleth al men to Marchants in the Parable where the Maister of the house distributing his Talents among his seruants speakes thus vnto them Trade 〈◊〉 come giuing vs to vnderstand that this life is no other but a kind of trading or trafficking not in earthlie but in heauenlie marchandise Wherefore as marchants employ their whole industrie and labour to become rich and wealthie and therefore doe withdraw themselues from al other exercises as hunting â—iding or following the camp they seeke al occasions of gayne let nothing slip whereby they may hope for anie lucre and esteeme al care and labour sweet so that they thriue by it much more ought we to do the like in this spiritual trade of ours the benefit therof being euerlasting And hence we may gather two things First the miserie of this world wherin people liue in great barrennes and dearth of al spiritual commodities their harts being altogeather set vpon earthlie pelfe secondly the happines of a Religious state wherin we may euerie moment of time encrease our heauenlie stock with great ease and facilitie Much might be sayd of the blindnes and indeed madnes of Secular people who so vnprofitably lauish away this short moment of time which was giuen to purchase Eâ—ernitie in temporal things subiect to corruption But I wil content myself with one place of S. Gregorie who discoursing vpon those words of Iob They shal walk in vayne and perish doth wel expresse their foolishnes for why may I not cal them fooles that voluntarily draw vpon themselues so infinit a losse S. Gregorie therefore sayth thus They walke in vayne who carrie nothing hence with them of the fruit of their labour one striues to rise to honour another employeth his whole endeauour to encrease his wealth a third runnes himself out of breath after humane prayse but because euerie bodie must leaue these things behind him when he dyes he that hath nothing to carrie with him before the Iudge spends his labours in vayne The Law aduiseth vs to the contrarie Thou shalt not appeare in my sight emptie He that goeth not prouided of merit of good works to deserue eternal life appeareth emptie in the sight of God but of the Iust the Psalmist sayth Coming they shal come with â—y bearing their bundles They who shew good works within themselues whereby they may deserue life come
to account in Iudgement bearing their bundles Hence the Psalmist sayth againe of euerie one of the Elect Who hath not receaued his soule in vayne For he receaueth his soule in vayne who thinking only of things present mindes not those that follow for euer He receaueth his soule in vayne who neglecting the life therof doth preferre the care of the bodie before it But the Iust receaue not their soules in vayne who with continual attention referre al that they doe in their bodies to the profit of their soule that when the work is past the cause of the work may not passe away which purchaseth the rewards of life after this life 3. Among these iust men whom S. Gregorie commendeth Religious people are chiefly to be reckoned but we are to shew that the State itself doth giue them great aduantage aboue others in it Two things therefore are required to merit the thing which we doe and the end for which we doe it This S. Bernard calleth the two cheekes of the Spouse he that wanteth either of them must needs be exceedingly deformed much more if he want them both He that handles temporal things for temporal respects wanteth both he that doth a spiritual thing for a temporal end is deformed in one of them Now that in which Religious people bestow themselues is God's owne busines wherin it is vnspeakable and in a manner vncredible what aduantage they haue of secular people For there be vsually two things in secular people which doe lessen their merit or depriue them wholy of it First that they must of necessitie busie themselues in earthlie and temporal things as to maintaine their children and familie to place their daughters to furnish al other charges of house-keeping Secondly that whatsoeuer they doe it is for themselues and for their owne priuate commoditie their thoughts runne vpon nothing els but how they and theirs may liue in plentie and ease Now he that taketh paynes only for himself and for his owne benefit serueth himself and no bodie els and therefore cannot without impudencie and iniustice demand reward or hire of an other Hence it cometh that the workes of most men when they come to be weighed in the balance of equitie of God himself are found faultie and noâ— current the truth wherof was on a time shewed in a strange Vision to the great Arsenius a famous Heremit First he thought he saw a man very busie in cutting downe wood and when he had bound it vp in a bundle he was taking it vpon his shoulders and could not it was so big heauie to help himself he stil cut downe more wood made his burthen bigger and bigger Againe he saw another labouring al day to draw water and when he had it he powred it into a vessel without a bottome it ranne al away This Vision an Angel interpreted vnto him sayd that the first were they that heape sinne vpon sinne the second are they that doe their works for humane ends by which meanes the works presently perish and auayle them nothing towards life euerlasting And if there be anie as certainly there be some few in the world so wise and warie as to direct their actions carefully to God yet the actions themselues being of their owne nature earthlie they must be continually labouring and toyling to rayse them and keepe them vp from the earth which endeauour of theirâ— being somewhat violent cannot last long and so they quickly shrinck downewards to the earth againe as their nature drawes them It hapneth quite otherwise with Religious people for first forsaking their owne house and goods they are taken into the house of God and his Familie and consequently whatsoeuer busines they haue there it is properly God's and so long as they are employed in it they labour for God and not for themselues so that if we compare the state of a Secular man that liues wel and vpright with the state of a man that liues in Religion there is this difference betwixt them that the one serueth as a friend the other as a seruant a friend by entreatie or of his owne accord may do his friend some seruice but yet he is to liue of himself and must prouide for his owne occasions a seruant that dwelleth with his maister al that he doth must be for his Maister 's seruice so when a Religious man hath left al that he had and put himself into the seruice of God he must of force and in a manner whether he wil or no attend God Almightie's busines and day and night wayte vpon him and he can doe no other because he hath withdrawne himself from his owne priuate affayres not only in wil and purpose but by distance of place and absence from the things themselues 4. Moreouer that which we handle in Religion is not properly earthlie but for the most part Spiritual or mingled with some Spiritual thing For al that a Religious man doth may be reduced to three heads First are the actions which are immediatly directed to God as Prayer Contemplation the vse of the Sacraments the practice of the vertues of Humilitie Charitie Pennance internal by contrition of hart and external by punishing the bodie in which actions a Religious man spends the greater part of his life and no bodie can make anie doubt but they tend directly of their owne nature without anie labour of ours to God and deserue a reward at his hands There be other works that are external yet proceede from the verie bowels of Religion as to preach to heare Confessions to encourage others to deuotion to giue good aduice to those that aske it and oftimes to those that doe not aske it as the Apostle wisheth opportunity and importunely finally whatsoeuer is done for the spiritual help of our Neighbour to which we may adde the employments which are as it were preparatiâ—ns to the former to wit to studie priuately or in publick Schoole to dispute to write that thereby they may benefit themselues or others and such like These things though they be not so immediatly set vpon God as the former yet of their owne nature they tend to the same end and consequently vnlesse they be wrested and corrupted by a different end and intention from without they are of themselues good and grateful to God so that there is great difference betwixt the employments of a Secular and a Religious man because these be of their owne nature Spiritual and meritorious vnlesse they be marred by some extrinsecal accident Secular peoples busines is of itself earthlie and temporal and alwayes cleaues to the earth and dyes with it vnlesse it be raysed by some other meanes And who is so strong and able amidst so much weaknes as is in a Secular life as to stand perpetual Sentinel watching ouer his works and alwayes to keep his bow at that ful bent that his arrowes his actions I meane may flye aloft
5. The third kind of works be those that are meerly natural as to eate and drink to sleepe to tend ourselues when we are sick or that we may not fal into sicknes to prouide necessaries for diet and apparrel wherin is much busines and manie occurrences these things of them selues if we go no higher are nothing but may be easily so handled by a Religious man as they wil be of great worth and beautie and desert in the sight of God For hauing giuen them their bodie togeather with their soule al the seruice and care they bestow vpon it as such is pleasing to God and shal not fayle of a reward The matter therefore resteth in the intention which is the other cheek of the Spouse as I sayd out of S. Bernard wherin it is so apparently easie for a Religious man to walke vprightly and please our Lord God that I shal not need to spend manie words in declaring it For Secular people though they haue manie times no il intention in their actions yet most commonly their intention is earthlie and temporal ayming at the maintenance or setting-vp of their House and Familie But what should a Religious man haue anie such thing in his head Though sometimes that which he handleth be temporal yet his end is spiritual not ordayned to his owne priuate interest but to the common benefit of his Brethren which also is wholy directed to the honour and glorie of God 6. S. Bernard deliuereth this doctrine eloquently and excellently to the purpose comparing Secular people with Religious and sayth that the labour and paynes which Secular people take is twofold to wit partly peremptorie as he tearmeth it because labouring in sinful actions it brings euerlasting death with it and partly though not peremptorie yet perishable because though they keepe themselues from sinnes they are tossed with manie cares and embroyled in much busines though not in much offence toyling themselues in the figure of this world which passeth away to maintayne themselues and those that depend vpon them which toyle though it worke not damnation yet it worketh not saluation neither so that though they keepe the foundation yet they shal suffer detriment by the losse of that which they haue builded vpon it and themselues be saued yet so aâ— by fire But harken what is sayd to vs Worke not the food which perisheth but which remayneth to life euerlasting Neither doe we leaue working this food though we be sometimes employed in earthlie occupation by obedience or out of fraternal charitie because our intention is different from theirs whose labour shal perish the self-same labour growing from a farre different root shal not perish alike because it is grounded vpon that Charitie which neuer perisheth 7. This which S. Bernard sayth agreeth with the Similitude which S. Anselme bringeth in which kind of expression he is held to be rare thus we reade of him in his life A certain Religious man coming vnto him for aduise and making his complaint that he was employed by his Superiours in temporal businesses hauing betaken himself to Religion of purpose to auoyde them he made him answer and encouraged him in this manner The life of man is like a mil which is euer moued and neuer resteth but there is great difference among the men that tend it some looke not after their meale and it al runnes downe into the riuer and is vtterly lost others saue part of it and part they leese through negligence others put their sackes vnderneath and saue it al. The first kind are those Secular people who neuer think of anie eternal thing but their thoughts are wholy buried in earth and earthlie things The second kind is of those who liuing in the world doe some good works they giue almes they goe to church duly they visit the sick these shal receaue a reward according to the measure of their workes The last kind are Religious people who being employed by their Superiours vpon obedience leese not their labour though the busines be temporal which they are set about yea though by occasion of their busines they be forced sometimes to doe something otherwise then Religious discipline requires or to slack in somewhat which is commonly obserued by others the vertue of Obedience recompenseth al and gâ—thereâ—h-vp the meale so cleane and layeth it vp so safe that it suffiseth to maintayne them for al eternitie 8. Finally we shal doe wel to consider and beare in mind that which S. Bonauenture writeth touching this matter and the rather because the doctrine is his who was so profound a Diuine and is deriued by him out of the verie principles of Diuinitie His discourse is this For a man to merit it is not required that al his works be actually referred to God but it is enough that they haue an habitual relaâ—ion to him This habitual relation ariseth not by reason a soule is in Charitie that is not enough but because this particular work in the beginning therof or in the beginning of some other work from which this doth flow waâ— duly â—ffered and dedicated to God as for example If a man purpose to giue in alâ—e for God's sake a hundred peeces of siluer though he doe not thinke of God afterwards when he distributeth them seuerally one by one it doth not follow that those peeces of siluer are not profitably and verâ—â—ously bestowed as it would follow if he should begin anie other new workâ— of an other kind for then he must haue a new purpose to doe that work for the seruice of God Whence this holie Doctour doth inâ—erre that the same must hold in al the actions of Religious people who at their first entrance into Religion being resolued to goe-through with the burâ—hen therof whatsoeuer afterwards they doe that is contayned within the bounds of their obseruances is meritorious by the force and efficacie of the first wil and purpose which they had vnlesse that purpose be contradicted by some contraâ—ie resoluâ—ion which no man that hath anie care of his soule wil doe This is S. Bâ—nauenture'â— discourse almâ—st word for word concluding thervpon that it is infinitly profitable and withal most secure to liue a Religious life 9. But as touching merit wherof we now treate we may aâ—de one thing farther that it doth not reach only to the works which before I mentioned but to our verie passionâ— and inward affections though they be in a manner but natural For in truth when Religious people leaue al that they haue and become as I haue sayd of the house and household of God they are so wholy at God's seruice thâ—t whatsoeuer busines God hath they account it theirs and whatsâ—euer busines they haue God accounts it his and whatsoeuer is profitable and conuenient for one is profitable and conuenient for the other so that when they reioyce or are sad for their owne occasions or desire or feare anie thing concerning theÌ„ God esteeming
their occasions his their feare and desire sadnes and ioy proceeding from such a root is meritorious and yet our life is in a manner spent in these affections so that if we ground ourselues vpon reason and cast-vp our accounts duly as marchants doe we shal fâ—â—d at euening that in one dayes reckoning the actions of a Religious man wil aâ—ise to an infinit summe of merit and if one day be so ful of merit what wil it arise vnto in a moneth or a yeare which hath so manie dayes and so much profit euerie day And if a man continue in Religion manie yeares what masse of merit must he needs heape to himself by so much industrie and so manie vertuous actions so often repeated 10. This therefore being very true and grounded in the principles of our Fayth certainly the course which encreaseth a man's crowne and reward so much and his labour so litle in short time rayseth him to so great wealth and loadeth him with those treasures which neither rust nor moth doe demolish nor â—â—eeues dâ—-vp and steale away must needs be of high esteeme and worth which wil be more apparent if we compare the happines which Religious people haue heâ—rin with the miserie of Secular people that loue this world For though they mâ—yle themselues neuer so much and put themselues to a great deale of trouble and incommoditie for the world the fruit of al this labour perisheth heer in earth because when they must leaue the world their works doe not follow them and they shal be forced with the slouthful man in the Prouerbs that would not till his ground to beg in sommer when others feed vpon the labours of their hands 11. S. Bernard reprehends this â—ollie of Secular people and accounts them little better then â—â—asts thinking only of the present and taking no thought for what is to come as if they â—ad neither reason nor vnderstanding but sense only as beasts For writing to Gualterus who was a yong man of a good wit and wel grounded in matter of learning he doth vrge him very much vpon this verie point to leaue the world and enter into Religion being sorie he should waste so great talents in so vnprofitable a course as he calleth it and with such rare guifts not serue the Authour of them but spend them in transitorie things To which purpose he goeth-on in this manner Looke what you wil answer at the terrible tribunal-seate of God for receauing your soule in vayne and such a soule as yours is if so be you be found to haue done no more with your immortal and reasonable spirit and soule then a beast doth with his the spirit of a beast liuing no longer then it giueth life to the bodie and at the same moment of time in which it ceaseth to giue life it ceaseâ—h also to liue and be What can you imagin that you may worthily deserue if being made as you are to the image of your Maker you maintayne not the dignitie of so great a Maiestie within yourself but being a man placed in honour doe sorte yourself with beasts and become like to them spending your endeauours in no spiritual and eternal things but contenting yourself with corporal and temporal goods as the spirit of a beast which as it receaueth beginning from the bodie so it endeth with it ' Your eare is deaf to that Euangelical counsel Worke not the food which perisheth but which remayneth to life euerlasting But it is written that none ascendeth to the mountain of our Lord but he that hath not receaued his soule in vayne nor he neither vnlesse he be harmelesse of his hands and cleane of hâ—râ— Consider therefore what iniquiâ—ie may deserue if vnprofitablenes alone be sufficient to damne a man certainly the thorne and the bramble cannot think themselues safe when the axe shal lye at the foot of the vnfruitful tree He that threatneth the barren tree wil not spare the buâ—h that pricketh woe therefore is to him woe againe of whom it shal be sayd I haue tarried that it should bring sweet grapes and it hath brought forth wâ—ld Thus spake S. Bernard whose sharp censure may in reason terrifie al Secular people in regard of the danger and the shame that in works they become not beasts and greatly encourage al Religious and confirme them in their holie puâ—pose and resolution The twelfth fruit of Religion Direction of Superiours CHAP. XXIV IT followeth that we speake of another great commoditie which is in Religion arising from the care and gouerment of spiritual Superiours a benefit contayning manie great benefits in it And first we must consider that the way of vertue being ful of darknes and obscuritie nothing can be more needful then a good guide and light that we stray not out of it For if neither the Law nor Philosophie nor so much as anie one handicraft or Mechanical art can be learned without a teacher though they be but natural sciences inuented and perfected by men out of their natural capacitie and vnderstanding of them in this holie exercise which is aboue nature and continually most stifâ—ly opposed by manie enemies we must needs lye open to infinit errours vnlesse we take a guide to conduct vs and we shal neuer be able otherwise to goe-through with it To which purpose S. Hierome speaketh home saying No art is learned without a maister Brute beasts and wild heards follow their guide among bees there is a chief cranes follow one as letters in a row there is one Soueraigne one Iudge in a countrie One Bishop in a Church one Arch-priest and the whole order of the Church dependeth of the Rectours therof one Admiral at sea one maister in a house and in a great armie one man must giue the signe of the battaile and that I may not be tedious in reckoning-vp euerie thing my intent is this to shew thee by these examples that thou must not be left to thine owne â—ispose but liue in a Monasterie vnder the care of one Father and in com 〈…〉 2. S. Gregorâ—e Nyâ—sâ—n discourseth thus Though there be manie things written for direction of a spiritual life yet written precepts moue not so much by farâ—e as those that are deliuered by word of mouth and example both which in Religion are â—requent it being as he tearmeth it the shop of vertue in which this spiritual life of which we treate is scowred from al drosse and endure and brought to great perfectiâ—n of innocencie And as a man that desires to learne a strange language shal neuer come to â—nie perfection in it vnlesse he learne of those that are skilful in the tongue so sayth he we shal neuer câ—mpasse the intent of this life vnlesse we take a guide but runne great haâ—aâ—d in attâ—mpting at our owne peril the trial of things vnknowne vnâ—o vs. â—or as Physick was first inuented by long practise of some particular men and
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
natural as among brethren and others of our kindred The first kind of societie bond voluntarily entred is not certainly to be compared with the bond of Religion for first it is confined within certain limits and conditions extending no farther then to the point of â—â—ading or warfare or familiar conuersation al things that concerne not these particulars are priuate to euerie one the rest of the companie haue nothing to doe with theÌ„ But among the seruants of God nothing is their owne nothing priuate or particular nothing different or diuided from the rest but al manner of businesses endeauours and absolutly al things whatsoeuer are coÌ„mon among them Besides those other bonds as they are entred by consent and wil so by consent and wil they may be taken-in againe are vsually taken-in either because the dispositions of the parties sort not wel togeather or their fortunes alter or the times are different or there ariseth some controuersie about the gayne and commoditie as not rich enough to content al parties insomuch that it is very hard to keepe anie such societie or combination long on foot Religious men remayne bound not only by purpose firme deliberation but by Vow so that they can no more departe from one another then they can from the seruice of the Diuine Maiestie 4. But what wonder is it that Religious charitie should so farre surpasse al voluntarie obligations seing doubtles it is stronger then anie natural coniunction Can â—heâ—e be anie more neer togeather then brethren among themselues who aâ—e deriued from one stock and once lay in one bellie and seeme to be as 〈◊〉 sâ—ripture speaketh the same flesh and the same bâ—ne yet they seldome agree 〈…〉 betwixt them very often and in their fashions and proceedings they are very different and you shal hardly find anie that put their stocks in common togeather or can long maintayne them so In Religion it is otherwise for as I sayd euen now al things are common in so much that comparing both the bonds togeather we may truly say with S. Augustin The brotherhood of Christ is better then brotherhood in bloud for this is often at variance with itself the brotherhood of Christ is incessantly peaceable That with emulation diuideth among themselues things that were common this imparteth them with ioy That often despiseth brethren in companie of others this often giues friendlie entertaynment to a stranger 5. Yea some of the Heathen Philosophers deliuering their opinion in this kind haue written that no societie or friendship can be more noble or more fast then if good men of like condition enter league and familiaritie togeather To which purpose a saying of Antisthenes is much coÌ„mended that a iust and vpright man is more to be valued and loued then a kinsman and that the obligations of vertue are stronger then the obligations of consanguinitie in regard the disposiâ—ions of their mind suite better Which S. Ambroâ—e expresseth more solidly also in better tearmes saying I loue you neuer a whit the lesse whom I haue begâ—tten to the Gâ—â—spel then if I had begot you in marriage neither is Nature more hot in loue then Grace certainly we ought to loue them farre more with whom we make account we shal be for euer then those with whom we shal liue only in this world 6. Cassian in one of his Collations bringeth-in the Abbot Abraham expressing more at large this wherof we now speake preferring by farre the coniunction which is among Religious before anie coniunction which nature can enforce For it is certain sayth he that the coniunction in which either by societie of wedlock or the knot of consanguinitie parents children cosen-germans and man wife and other kindred are knit togeather is short and brickle the best and most obedient children when they come to yeares are often shut-out from their father's house and possessions the communication which is betwixt man and wise may be barred sometimes vpon iust occasions the loue which should be betwixt brethren is broken-of by contentious diuision Only Monks maintayne a perpetual vnitie and coniunâ—tion possessing al things without difference and esteeming that to be theirs which is their Brethrens and that their Brethrens which anie way belongeth to themselues Whervnto we may adde for further proof of the strength of this loue and concord that which the same Cassian relateth of a speech of Abbot Ioseph where he discomseth thus To the end concord and vnitie may long endure al desire of wealth or other earthlie things must of necessitie be vtterly rooted out and moreouer euerie one must barie himself of his owne wil be more readie to yeald to another's iudgement then to stand to his owne Which if it be true as certainly it is we may easily see that it is very hard for men in the world to hold manie of them truly sincerely togeather contrariwise that in Religion the same is very easie and I may say almost necessarie where voluntarie Pouertie doth cut-of al cause of strife voluntarie Obedience al passions of self-wil in verie deed al vse therof Whervpon S. Chrysostome sayth wondrous wel speaking of this benefit of Religion What maruel is it that they should al of theÌ„ vse one kind of habit diet seing they haue al of theÌ„ but one soule not only by nature for so al men haue but by loue and charitie for how can anie man be at variance against himself So that in S. Chrisostome's opinion it is as hard for one Religious man to fal-out with another as it is for a man to fal-out with himself For as in one and the same man manie members are held in vnitie by one and the same soule so in Religion manie men are vnited togeather by one onlie soule of Charitie and consent It is therefore certainly a great matter and ful of great profit and pleasure and if we think wel of it half a miracle that in such diuersitie of nations and natures and age and dispositions the Grace of God should haue so much force as to knit togeather so manie companies of Religious people in so inward a coniunction of loue vision of minds as if they had been borne of one mother and bred-vp with the same milk there could not be more nor so much loue betwixt them Which S. Basil doth worthily commend admiting that men as he speaketh of diuers nations and countries should so grow togeâ—ther in one by perfect similitude of behauiour and discipline that a man may iustly think that in manie bodies there is but one soule or that they are of one soule but so manie instruments Which inward coniunction and concord among Religious people though it chiefly concerne the mind that they be as the Aâ—â—stle speaketh of the same meaning and wil it extendeth itself to outward things also and is not a litlest enâ—â—â—ned by them They dwel togeather their apparrel
euerie one among them very eminent or at least endeauour to be so and consequently Religious people must needs reape in euerie kind great benefit by the communitie in which they liue which secular people cannot liuing as they do euerie one as I may say at his owne charges For as a plank of a ship if it be taken seuerally by itself is for smal purpose but manie put togeather are very seruiceable at sea to transport commodities and brooke the waues and billowes And stones vpon a heap by themselues serue for litle but layd handsomly in morâ—er togeather make a glorious show of princeli Pallaces and buyldings and in towers and castles and towne-walles are abâ—e to abide the Canon and seuer them againe they are but a heap of stones as they were before So one man alone by himself either is not for so much or for no more then by his owne single strength he is able to performe but manie togeather fortifye one another as we see dayly before our eyes in works that require corporal strength and labour If one man take vpon him to carrie or draw a great weight with al his streÌ„gth he is not perhaps able to stirre it manie togeather goe away smoothly with it which as it is true absolutly in al things which are done by concurrence of manie so I shal shew how it agreeth with our particular case both in respect of the benefit and perfection of our owne soules and for whatsoeuer els is to be done for the good and perfection of our Neighbour 3. And first as concerning ourselues we reade in holie Scripture that It is better to be two togeather then one for they haue the benefit of their societie if one fal he may be slayed by another Woe to him that is alone because when he is fallen he hath none to lift him vp If two sleepe togeather they wil cherish one another How shal one be warme And if one preuayle two wil resist him A triple cord is hardly broken In which words we may find three commodities expressed without which a spiritual life cannot subsist For first considering we are so weake and the place where we stand so very slipperie that we cannot but often fal is it not a great benefit to haue one alwayes with vs to giue vs his hand and lift vs vp Which in the falles which the Soule doth come by is much more necessarie then when our bodie falles For in these we may fore-see when and where we are like to fal but our soule is often blinded and falles in the dark and lyeth stil a great while thinking not of it or perhaps thinking that it stands wel enough Besides when our soule once gets a fal it bruseth itself so sorely that vnlesse it haue help from without it cannot rise againe which help comes chiefly from God but yet by the hands and assistance of men And put the case there were a man so fortunate as neuer to fal which is impossible he is in danger notwithstanding of a certain spiritual coldnes which easily creepes vpon vs in the dead winter of this world where we walk in so great a distance from that Sunne of Iustice which one day wil shew his face and warme vs. To put away this cold and bring heate into our soules nothing can be better then as the Wise-man speaketh that one cherish another and if there be more togeather the heate must needs be the greater For as we see a peece of great timber wil not burne of itself in the fire but if you put some brands ends vnto it it presently kindleth so our soules if they be left alone waxe cold but in companie of others that be â—eruent they are easily inflamed both by counsel and example wherof I haue already spoken But how shal one alone be warmed as the Wise-man speaketh 4. The third commoditie is that if one be too strong two wil resist him pointing at the continual strife and combat which we haue as the Apostle speaketh against the powers and rulers of this darknes in which fight it cannot be imagined how much more safe it is to haue companie For as S. Leo who is excellent at al hands sayth very wel Though a spiritual warrier may come-of valiantly if he fight alone it is safer and eâ—sier for him to fight standing in battail-array openly against the enemie fighting and bringing the battail to an end not with his owne strength alone but assisted with troupes of his brethren vnder command of an inuincible King For manie togeather fight with lesse danger then euerie one can doe by himself neither can a man be easily wounded if opposing the buckler of Faith he be defended not by his owne only but by others strength that as the cause is the same the victorie may be common among them S. Bernard sayth moreouer that there cannot be a more dangerous thing then for a man to stand to contend alone with the Diuel whom he cannot see and yet is seen by him therefore whosoeuer doth think of seruing God must himself haue the vertue of Fortitude and seeke besides to fight in array with others where aâ— he sayth he hath as manie succours as companions and such companions as may say with the Apostle We are not ignorant of the wiles of the enemie For a Congregation in regard of the strength it hath is terrible as a battail wel ordered but woe to him that is alone because when he is fallen he hath no bodie to lift him vp Thus sayth S. Bernard 5. Finally the Wise-man besides the diuine authoritie which his speech doth carrie doth confirme what he sayth by a verie fit example A triple cord is hardly broken as who should say a cord is made of seueral litle threds twisted togeather the threds while they are seueral are smal and weake when they are wouen one within another they are able to hold a huge weight and beare a great stresse so by ourselues we are weake and feeble but if we ioyne and agree with others if we be wel vnited and linked togeather we shal be able to abide and goe through with anie thing 6. And thus much of the help which Religious men afford one another for the ouercoming of the common Enemie and to encrease in vertue and feruour of charitie The same doth extend itself also to external things and the benefit of their neighbour of which I am next to speake wherin that which S. Gregorie writeth in one of his Homilies vpon Ezechiel is much to be considered Almightie God sayth he dealeth with the harts of men as he dealeth with the climats of the earth He could haue stored euerie countrie with al sorts of fruit but if one countrie stood not in need of the fruit of anâ—ther countrie there would haue been no coÌ„merce betwixt them wherefore to one he hath giuen plentie of wine to another oyle vpon one he hath bestowed abundance of
almost of the first Fathers of this our Societie a very holie man that he was wont to say that as euerie bodie refuseth a crackt groat if it come alone but if it be told-out among two or three thousand other peeces it passeth current so men that are imperfect and haue litle in themselues that can be pleasing to God yet because in Religion they come with others that are perfect the riches of the perfect supplye their penurie and want This was giuen vs plainly to vnderstand when Abraham praying for the fiue Citties God shewed himself readie to spare them if fiftie or thirtie or ten iust men could haue been found in them For if by reason of the neernes which is betwixt men of the same towne the vertue of so few would haue been so beneficial to so manie wicked people much more by reason of the vnioâ—â—hich is farre greater and neerer in Religion the vertue and holines of manie wil counteruayle I do not say the haynous offences but the infirmitie of a few We see that God hath often punished a whole Familie or cittie or armie for one man's fault and particularly when for Achan his couetousnes in stealing something out of the enemie's camp the spoyles wherof were wholy vowed to God he suffered the whole house of the Children of Israel to be put to flight and to the sword by the enemie Wherfore if one man's fault was preiudicial to so manie shal not the vertue and goodnes of manie be able to benefit one man specially considering the goodnes of God is infinitly more inclinable to mercie then to rigour and doth more willingly take occasion to shew his bountie then to punish The eighteenth fruit the bond of Vow CHAP. XXX ANother commoditie is the bond of Vow A Vow as the learned define it is a Religious promise made to God freely of our owne accord of some better and more excellent good Which verie definition being common to euerie Vow sheweth that a Vow is very beneficial both in regard the matter of it must be no ordinarie thing but some thing more then ordinarie and because it contayneth a kind of contract betwixt a soule and God with whose Infinit Maiestie to enter couenant must needs be both profitable and glorious Now amongst al Vowes the Vowes of Religion without al question haue the chiefest place and consequently bring great profit to our soules And first as S. Thomas sayth whatsoeuer we doe by Vow is much more meritorious in itself and more grateful to God then if we did the same thing without anie such tye or obligation For if we doe an act of an inferiour Vertue vpon a higher motiue or commanded by a higher Vertue that act must needs be higher and more noble as an act of Iustice or Fortitude done vpon motiue of Charitie or commanded by Charitie and consequently the Vertue of Religion being higher then anie Moral Vertue and a Vow being an act of Religion whatsoeuer Moral Vertue we exercise by obligation of Vow it must needs be higher and of greater value then if we did the same out of the proper motiue of the Moral Vertue S. Augustin deliuereth the self-same doctrine in his Treatise of Virginitie where he speaketh thus Virginitie itself is not respected because it is Virginitie but because it is dedicated to God it is kept in the flesh yet it is the spirit of Religion and deuotion which keeps it by which meanes the Virginitie also of the bodie is spiritual which pious Continencie doth vowe and keepe And a litle after That Continencie is to be reckoned among the goods of the mind in a more honourable place wherin the integritie of the bodie is kept vowed and consecrated to God the Creatour of soule and bodie And this which S. Augustin sayth of Continencie may be sayd of al other Vertues as that the works of Obedience Humilitie Temperance and others ennobled by Religion and done by obligation of Vow are much more rich and pretious 2. An other reason is because euerie good thing is alwayes better by putting an other good thing to it Now the verie promise of a good thing is good as we may see by that which hapneth dayly among men For vnlesse a bodie be a verie clowne he must needs loue and thank a man not only for doing but for promising a good turn and consequently it is better and more gratful to God to vowe a thing and doe it then to doe it only Besides a work offered by Vow is incredibly much better then the same work offered by itself because by Vow we doe not only offer the work or act but the power which is our wil and freedome renouncing it wholy and disabling ourselues from not willing or not doing it euer after To which purpose S. Anselme brings a knowne Similitude of one that giues away not only the fruit but the tree itself And S. Bonauenture sayth thus Acts of Vertue may be done either out of our meere free wil and so they haue only the perfection which is in the vertues themselues or besides our wil we may adde the obligation of Vow this bringeth with it the perfectioÌ„ of a State because no man can be in state of perfection that retayneth freedome of doing or not doing Now the necessitie which a State doth bring is so farre from diminishing Perfection that it doth wonderfully encrease and perfect it because of a temporal thing it maketh it to be eternal of ours Diuine dedicating not only the action but the wil to God and offering it fully and wholy vnto him slayne in a most noble Sacrifice which Wil being a good inestimable so neere to man and so deere that in regard of it he contemneth al other things the guift therof must needs be most acceptable and most pleasing to God Wherefore as he that hath both vse and possession of anie thing doth possesse that thing more perfectly then he that hath the bare vse of it so he that offereth to God not his work only but his free wil doth giue himself more perfectly vnto him Thus sayth S. Bonauenture 3. An other thing of great consideration is that wheras the chiefest commendation of our works dependeth of our wil as of the root from whence they spring the better our wil is the better also are our works and the more commendable And doubtles among manie qualities of a good wil it is none of the least that it be firme setled constant and perpetual and farre from that which holie Scripture finds fault with saying The slouthful man wil and wil not Insomuch that Aristotle was also of opinion that Vertue must worke firmely and immouably as he speaketh and we may gather it to be so by the contratie For as it is il to doe euil out of frayltie or out of weaknes of iudgement but much worse to do it out of a peruerse obstinate wil of committing sinne and persisting in
it so al acts of Vertue are good and laudable but certainly they are without comparison better which are done with a more deliberate and setled resolution and as they that are so maliciously euil are like to the Diuel and the damned with him who can not be wonne from their peruersenes so the others are like the Blessed in heauen whose wil is so tyed to that which is good that it can neuer departe from it 4. And what meanes is there to settle and tye our wil but by a firme and solemne promise which may last for euer For there be bonds to bind the bodie and bonds to bind the soule but with this difference that our bodies may be bound whether we wil or no and by the like violence the bonds may be knockt-of againe our mind and soule cannot be bound vnlesse it bind itself and hauing bound itself it is neither in our owne nor in anie humane power to vnbind it 5. And the greatnes of this benefit wil be the more euident if we consider on the one side our owne infirmitie on the other side the bold obstinacie of the Diuel in oppugning vs both in their kind being very great Wherefore ther can not possibly be a more necessarie defence then a Vow and promise in regard our frayltie is thereby strengthned and his attempts barred For as suiters when they see that the mayde whom they made loue to is married to an other turne their thoughts another way so when our ghostlie enemies see vs espoused to God they loose their hope of intangling vs againe in earthlie things and therefore leaue to sollicite vs least to their owne greater torment they encrease our crowne And what could be more fit to hold our wil fast and steadie it being naturally so frayle and slipperie then the obligation of Vow For it doth not perswade or moue vs only but it forceth vs as S. Bernard doth insinuate in these words A happie necessitie which as a holie man sayth forceth to the better The holie man whose name S. Bernard concealeth is S. Augustin For in his Epistle to Armentarius he speaketh thus Doe not repent thee that thou hast vowed rather be glad that now thou canst not doe that which before thou couldst to thy losse Set vpon it therefore with vndanted courage and by thy deeds make thy words good He wil assist who desireth our vowes It is a happie necessitie which forceth to the better Wherefore as we tye vines and tender sprigs to strong stakes in the ground to hold them vpright so if men did know how weak and vnconstant they are by nature they would easily see that nothing can be more for their soules saluation then to fasten to God this wil of theirs so frayle and pliable and settle it by promise of Vow perpetually in his seruice We reade in Genesis that Isaac was bound when he was to be sacrificed and doubtles he was willing to it otherwise it could not haue been done his father being an old man and Isaac in the prime of his youth and strength Wherefore seing he was so willing as his consenting thervnto doth testifye what was the reason why the father thought it fit to bind the sonne or the sonne would haue himself bound Doubtles to the end his good wil being bound in the same bonds his hands were it might not afterward withdraw itself vpon anie trouble or chance that might happen Wherefore it was not out of feare but out of courage neither was his wil therefore the colder but the more constant and so very resolute as to prouide that he might euer haue the same wil and neuer be able to contrarie it 6. In like manner in euerie Common-wealth there be lawes to keepe men in order and in some special cases of greater consequence they exact an oath as when they leauie souldiers make Officers marrie or treate among themselues almost of anie other busines of moment for buying and selling and the like it is the practise of al nations to conclude it by some forme of oath making account that by this meanes they prouide sufficiently for their owne and others constancie and assurance yet thâ—se are but natural and humane things which Nature itself hath strength enough to compasse and the Diuel doth not much busiâ— himself in opposing them Much more necessarie therefore and behoofful are the bonds we speake of as in matters so farre aboue our natural abiâ—itie that it is wonderful hard to goe forward with them wonderful easie to fayle and giue back so that we haue great reason to say with the Prophet Dauid I haue sâ—orne and resolued to keepe the iudgements of thy Iustice. 7. Moreouer by this chanel as I may cal it of the Vowes Grace doth flow more plentiful into our soules both because our so liberal offer doth stirre vp God to be more liberal towards vs and because as a vessel that is plunged ouer head and cares in water so our soule thus plunged as I may say in that infinite Goodnes and so neerely linked to it must needs be replenished with al kinds of heauenlie guifts and finally because being by Vow registred and inrolled among the goods and possessions of God what he bestoweth vpon vs he bestoweth in a manner vpon himself which doubtles makes him the freer in his guifts 8. But to establish this doctrine of the benefit of Vowes vncontroulably we must take away the errour of some ignorant people who think that a Vow taketh from the dignitie and worth of a good deed because if a thing be done without Vow it is voluntarily done if by Vow it is necesarie But they mistake the name of necessitie and doe not reflect that there is a natural necessitie and a voluntarie necessitie natural necessitie barreth freedome and power to choose such as is in a stone or in a beast and nothing which is done after this manner can deserue reward or commendation the same is when by outward violence a man is compelled to doe anie thing But the necessitie which ariseth of an obligation voluntarily vndergone doth not lessen the merit of the work but encrease it for both the work is voluntarie and also the obligation being entred and continued vpon a set wil and purpose What shal we say then if a man repent him of his Vow and be vnwilling to performe it In this case the distinction which S. Thomas giueth must take place to wit that the matter of the Vow may be distasteful to vs and yet the Vow please vs as if a man haue made a vow that he wil fast and fasting begins to be troublesome and irksome vnto him and consequently he fasts vnwillingly and with trouble of mind and yet because his vow binds him he will fast this is enough not only to make that he doe not sinne but merit more then if he fasted without vow Which S. Anselme doth illustrate with this example
Oftimes sayth he we see that if a man be to be out he will haue himself first bound and protests besids that he wil not be vnbound though he should desire it wherefore if it happen afterwards that ouercome with payne he crye out to be vnbound the Chyrurgian goeth on til the cure be done and then the Patient himself is glad that they did not giue eare vnto him and his cutting cures him though he was then vnwilling to abide it but indeed when he cryed out he repined not at the cure but at the sharpnes therof In like manner when a man in the beginning doth willingly put his neck vnder the yoak of Religion and wil be vnder another to be cured by him if afterwards he meete with anie thing from which his wil hath auersion he abides it because he is bound and that verie medicine doth him good though it be taken with not so good a wil and it giues him health which he would haue refused if he had been free and when his sicknes is gone he is glad he could doe no other Thus sayth S. Anselme 9. Wherefore seing as I haue shewed there cannot be a streighter bond to tye vs to God then the bond of Vow we may easily discouer how manie commodities doe accrue vnto vs out of it both in regard it binds vs to be constant and neuer at no time nor for no temptation to flinch away from him and because it cannot be but that we should receaue from God manie other vnspeakable benefits by reason of so neere connexion with him For as if a man be bound to a poste the poste is also bound to him so he that binds himself to God obligeth in a manner God to himself and as I sayd al his goods and heauenlie treasures with him So that we may iustly make account that this is one of the special fountaines of Grace which we haue in Religion whereby manie other spiritual guifts are deriued vnto vs light to vnderstand seruour to embrace strength to execute that which is good and finally abilitie to runne in the way of God with ioy and gladnes of haâ—t which must needs redound vnto vs from the Father of lights the Father of al consolation being bound to him and he to vs with that triple corde which is not easily broken 10. Wherefore with great reason doth the Holie-Ghost exhort and inuite vs willingly to put ourselues into these bonds of wisedome in these words Put thy foot into the shackles therof and thy neck into the collar floope thy shoulder and carrie it and be not wearie in the bonds therof Happie chaynes and bonds to be wished which therefore holie Scripture tearmeth not chaynes but collars or necklaces adorning rather then binding the neck for they are not of iron hard and seruil but of gold noble and pleasing not burthening but honouring him that beareth them not barring but rather enlarging and establishing our freedome The nineteenth fruit A safe and quiet death CHAP. XXXI THE benefits of which we haue hitherto spoken are very great yet what would they al auayle vs if our life ful fraught with vertue and heauenlie guifts as a ship laden with rich marchandise should at the howre of death as it were in the mouth of the hauen suffer shipwrack Wherfore to make al things sure and euerlasting Religious people haue this priuiledge among the rest that they are armed for death with manie special helps and comforts which is worthily to be reckoned among the greatest commodities it hath 2. Three things are dreadful at the howre of death For first death itself is mightily distastful and as the Wise-man sayth bitter yea the onâ—ie memorie therof is very greeuous secondly it is dangerous in regard the Diuel is then most busie and violent in tempting vs and soundeth a man on euerie side thirdly it is the more terrible in regard of the dreadful doome that followes which as S. Gregorie speaketh the neerer â—â— doe in a manner touch it the more we feare it Religion takes away al these things and giues vs pleasure in steed of bitternes securitie in steed of danger assured hope in steed of excessiue feare And if we doe but consider what passeth ordinarily among men we shal see it euidently to be so For that which is wont to greeue men most at that time is to leaue their wealth honour pleasures commodities their wife and children their brethren and kinsfolk and their dearest friends finally soule and bodie must paâ—te hauing liued so long and so louingly togeather In Religion almost none of al this is to be found For when they forsooke the world they left al outward things wealth and honour and al carnal propinquieie so that they are in a manner the onlie men that are wholy free from this manifold vexation which doth so trouble wordlie people They grieue not for losse of riches the loathnes of leauing their children vnder age doth not lie heauie vpon them not the caâ—e of their future welfare they are not troubled how to make their wil or dispose of their families or preuent losses which oftimes befal house-keepers Which happines of Religious people S. Iohn Chrysostom doth curiously set forth in a certain Homilie wherin he writeth manie other things also in commendation of this course It is very true sayth he that they dye among them for their bodies are not immortal but they doe not make account tha death is death They sing Hymnes when anie doe departe and they cal it not a buryal but a pompe or procession and a sending of one of their companie before them yea they dare not say the man is dead but consummate Therefore they giue thanks and glorie and reioyce euerie one desiring the like passage to leaue the field in the same manner to rest from their labour and toile to see Christ. And when they are sick their wife doth not stand by with her hayre in her eyes not their litle children lamenting the want which they shal shortly find of their parents nor their seruants wearying them at the last gasp with their vntimelie requests to leaue them commended to some bodie after death but free from al these rubbes their soule is wholy bent vpon this one thought how it may giue-vp the last breath to God in greater grace 2. This therefore if we wil beleeue S. Chrysostome is to be reckoned among the fruits of leauing al in time with ioy and merit that at the last hower they may not torment and vexe vs when els of necessitie we must leaue them to our great grief and no merit Wherefore if anie thing can trouble Religious people at that howâ—e it is the losse of their life But of this losse also they haue but litle feeling for Religion doth so accustome the mind to leaue the bodie that euen while it is in the bodie it is for the most part out of it busie in the loue of God
sayd more He thought it little to say he toucheth me but nameth that part of man which is dearest to euerie one and most sensible which though it be spoken of euerie bodie that serues God sincerely yet particularly it sutes best with Religious people in regard they are more diligent and more exact in his seruice and employ themselues and their whole strength and power in that alone 5. A fourth reason is in a manner proper only to Religious people For we find euerie-where that God is wont to take particular charge and care of those that are most destitute of humane help So the Psalmist speaketh of him The poore man is left to thee thou will be a helper to the orphan and againe A Lord preseruing little-ones and in another Psalme Our Lord protecteth strangers the pupil and widdow he wil receaue for these kind of people haue no humane assistance to relye vpon God therefore owes protection to Religious people vpon the same title for they are truly poore in regard they haue nothing and haue giuen away al power of hauing anie thing they are truly orphans and pupils hauing forsaken father and mother and al other things the friendship of men the fauour of Princes the countenance and power of riches they are most truly orphans bereft of al human help and little-ones hauing humbled and abased themselues so low finally they are truly strangers and as guests and pilgrims in this world haue heer no permanent citâ—â—e Wherefore to them most of al doth that saying of the Prophet Dauid agree He that dwelleth in the help of the Highest shal remaine in the protection of the God of Heauen For they do not as Secular people flye sometimes to the help of the Highest but dwelling in his house and familie they liue alwayes in his help and remaine euer in his protection and consequently that which there is set downe more at large must necessarily follow that he wil shaddow them with his shoulders and protect them with his shield that they dread not the night-feare that is the secret deuises of the enemie nor the arrow flying in the day that is his open assaults 6. Now the commodities which arise of this protection of God are innumerable but may be reduced to foure heads wherof some concerne our soule some our bodie some the conseruation of the whole Order some are for defence of the same against their enemies First therefore God hath care of the soules of his seruants aduancing them in Vertue and not suffering them to be tempted aboue their strength but euen when he doth permit them to be tempted giuing them grace that they may haue the vpper hand to their greater glorie finally as a diligent maister labours by al meanes to aduance the schollar whom he loues in matter of learning so God seeketh with al diligence and care to put his disciples forward in spirit that we may truly say of them as it is in the Psalme Blessed is the man whom thou ô Lord dost instinct and teach him thy law 7. And that he hath such care ouer our soules wil appeare the more by the care which he hath ouer our bodies For if he doe so diligently and louingly prouide for our bodies which are of so base a substance we may easily vnderstand how careful he wil be of our soule and spirit And certainly so it is that no father euer bestowed so much care in bringing-vp the children begotten of his bodie and in maintayning them as God doth in maintayning Religious people Our Sauiour hath giuen vs testimonie heerof in the care which he had of the multitude that followed him in the Desert for beholding them he sayd I haue compassion vpon the multitude because loe three dayes they now endure with me neither haue what to eate For how much rather wil he say so now from heauen and take compassion vpon Religious people For the multitude had not endured more then three dayes and yet had not left al they had but were soone after to returne home againe but they that giue themselues to God in a Religious course endure with him not for three dayes only but their whole life-time and leaue themselues nothing at al for his sake not so much as power to returne to that which vpon good aduise they haue once forsaken and bound themselues thervnto by Vow Wherefore it belongeth properly to God Almightie his prouidence to prouide them necessaries for life and mayntenance which truly he doth so carefully and continually that a man may say he taketh pleasure in it But as he doth not vpon the suddain create of nothing the graine or the wine which is necessarie for mens vses or send it downe miraculously from heauen but produce it out of the ground and out of the vine so also he prouides for the necessities of Religious people by secondarie causes to wit by other mens hands mouing first their minds thervnto So we see that God found Helias in the time of dearth not by himself but by the woman to whom he sent him with these words I haue commanded the widow-woman to feed thee Wherefore S. Franciâ— as we reade did not vnfitly apply that verse of the Psalme Man did eate the bread of Angels to the bread which he gathered of almes because the Angels did moue people to giue that bread 8. And to the end no man might doubt of this care which God hath ordinarily ouer al Religious people he hath often testifyed the same with wonderful extraordinarie examples In which kind Palladius doth record that the Abbot Appollo liuing in the Desert with his disciples and being vnprouided of necessaries towards Easter-time our Lord was not wanting of his care and liberalitie towards them For vpon the suddain certain men vnknowne to euerie bodie came and offered themselues saying that they came a long iourney and brought store of prouision great loaues of bread a vessel of new milk honie diuers kinds of fruit pomegranats figs grapes and such like as grow not in Agâ—pt nor had euer been seen there by anie of them and they brought such plentie as they lasted til Whitsontide What can a man desire more of the goodnes of God then to prouide for his seruants in time and withal so plentifully such dainties at such a time 9. S. Gregorie doth relate another not vnlike to this of S. Benedict that in a deare yeare when his Monasterie was wholy vnprouided of corne there were found at the gate two hundred bushels of meale and no bodie knew from whence or by whom they were brought thither The same hapned to S. Columbanus who hauing seated himself in a solitarie place vpon the rock he and his Brethren had little or nothing to eate manie dayes togeather and vpon the suddain they discouer a man coming towards them with diuers beasts laden with bread and other victuals and the man when he came told them that he was
same effect among other prayses he commends her for that as he speaketh transcending the decrees of the law of Moyses she vowed an vndefiled sanctitie of bodie and soule which inuiolably-grounded purpose is proued by her resolute answer to the Angel that promised her a sonne How shal this be done because I know not man 2. Wherefore seing likenes breeds loue and there be such plaine traces of a Religious life in the Blessed Virgin who can doubt but she doth behold and embrace al and euerie Religious person and euerie Order and Famiâ—ie of them with particular loue and care S. Bernard giues vs to vnderstand as much saying that our spiritual marriage doth please her much more then the carnal marriage at which we reade she was present with her Sonne in regard that in carnal marriage one man is coupled with another but in spiritual marriage our soule is coupled with Christ her Sonne 3. This wil appeare more plainly if we consider the beginnings of manie Religious Orders for finding them to haue proceeded from the goodnes charitie of this most glorious Virgin by those of whom we find it so recorded we may gather that the like hath hapned to others of whome there is no such thing extant in writing and that absolutely al Religious Orders haue been founded by her help and continued by her assistance 4. We find vpon record that when the ancient noble Order of the Charterhouse-Monks was first founded in Grenold manie things were obiected against that holie Institute by instigation of the Diuel specially at the time that S. Bruno their Founder was absent from them whom Pope Vrban the SecoÌ„d had commanded to stay in Rome and a great storme of temptation fel vpon that little flock On the one side the extreme hardnes of that kind of life was represented vnto them the hideousnes of the place they were seated in it being very solitarie that they were but few which of itself is irksome and tedious On the other side the spirit of God had taken root in their harts and the eminent men who as so manie starres were their guides and the fearful end of the Doctour of Paris made great impression in them And while they were thuâ— stumbled in their mind a venerable old man with curled haire a bald crowne stood in the midst of theÌ„ and promised them in the name of Almightie God that our Blessed Ladie mother of God should alwayes protect them in that solitarie place and be their Patronesse and Aduocate if they would euerie day say their Primer in her honour and when he had spoken these words he vanished out of their sight but left in their harts great confidence and ioy Whervpon making no doubt but that the old man was S. Peter the Apostle they presently by common consent and agreement chose our Blessed Ladie for their particular Patronesse and Aduocate and we may plainly see by the euent how faithfully she hath performed her promise For they haue not only perseuered til this day in that solitarie place but made it very famous and from thence forward encreased euer in number and opinion of sanctitie 5. We may say the same of the Cistercian Monks the Founders of which Order were two S. Robert that began it and S. Bernard that augmented and encreased it Whosoeuer hath read the Works of S. Bernard or heard anie thing of him can make no doubt but his Order was exceedingly fauoured by the Blessed Virgin were it but for his owne liuing in it that was so great a Fauorit of hers and being such was placed by her in that Order S. Robert Founder as I sayd of that Order was ordayned by the Mother of God for that course of life before he was borne For we find that she appeared to his mother while she went with child of him and holding a gold-ring in her hand spake thus vnto her Engardis For so was her name I wil espouse the boy thou goest with to myselâ— with this ring When she awaked she reflected vpon it with exceeding ioy and that she might be the more assured of it the same Vision appeared vnto her the second time and by the euent it proued true For the Espousals were his Entring into Religion and his Vow of Chastitie the ring Of the Carmelit-Friars we reade that while they were petitioning Pope Honorius the Fourth to confirme their Institute our Blessed Ladie appeared vnto him in the night-time and bad him entertaine the petitioners and their petition fauourably and yeald to their request 6. The Order of the Seruites is principally dedicated to the seruice of our Blessed Ladie and beareth her name Their beginning was thus They were a kind of Sodalitie or Congregation gathered togeather in her honour In one of their meetings vpon the feast of her Assumption while they were at their prayers moued by a voice from heauen they al forsooke the world and vowed themselues to the seruice of God and particularly of our Blessed Ladie in the manner they had already begun and are called Seruites as it were her special seruants Some seauen yeares after our B. Ladie appeared to euerie one of them seuerally in the night accompanied with a great and glorious troup of Angels she had in one hand a russet Habit in the other a Booke open commanding them euer after to weare that Habit vnder that Rule which she sayd was S. Augustin's When it was day they al met togeather and related the Vision which they had had and resolued to the excessiue contentment of their soules to do as the B. Virgin and Queen of Heauen had commanded them 7. But that which is recorded to haue hapned to S. Dominick concerning his owne Order and the Order of S. Francis togeather is more memorable then anie of the rest While he was one night in his prayers in S. Peter's Church in Rome at the time when he was framing in his mind such a course of life he thought he saw the Heauens open and that Christ our Sauiour with an angrie firie countenance stood vp threatning the world with three darts that he had in his haÌ„d the one to destroy the proude the couetous people with the other those that were lasciuiously giueÌ„ with the third no bodie did oppose himself against his wrath only the B.V. Mother of mercie falling downe at his feet beseeched him to spare those whoÌ„ he had redeemed with his pretious bloud And when Christ made answer that Iustice required that so great offences should be no longer left vnpunished she replied that she had some of her seruants that would willingly bestow their labour to reclaime the people and bring them to pennance Our Sauiour appeased with her speeches desired to see them and she brought forth S. Dominick himself that saw the Vision and S. Francis S. Dominick had neuer seen S. Francis before yet meeting him by chance the next day he
and moreouer vse their vttermost endeauour to encrease in vertue and purchase new crownes of humilitie pennance mortification and the like whervnto Religion itself is a great spurre and help Which of these courses is the better and more profitable might be declared manie wayes which for breuitie sake I omit and wil content myself with this one saying of S. Hierome or whosoeuer was authour of the booke intitled to Demetrias where he sayâ—h thus It is not enough for thee to do no euil if thou do no good Euerie tree which bringeth not good fruit shal be câ—t downe and cast into the fire and yet we soothe ourselues if we be not charged with il fruit though we shal be condemned if we beare not good fruit so we reade that the Father wil cut off euerie branch that bringeth no fruit in his Sonne and he that hid the Talent which he had receaued in his handkereher is condemned by our Lord as an vnprofitable and naughtie seruant not only to haue diminished but not to haue encreased is damnable So sayth S. Hierome A Comparison betwixt the state of Religion and the Secular Clergie CHAP. XXXVII NExt aboue the Lay-men is the degree of the Secular Clergie much more perfect and neerer to God then that of the Lâ—ytie and withal somewhat resembling a Religious estate in regard they professe themselues seruants to God and are deputed thervnto by a sacred Character yet Religious men haue the aduantage of them in manie things of no smal importance And first Religious men are in a state of Perfection the Secular Clergie are not for the nature of a state is to be immoueable constant vnchangeable which cannot be without obligation of Vow and the Clergie make no Vow not only if they haue no Cure but though they haue for they may relinquish it and are not bound by anie kind of promise to retayne it S. Thomas handleth this matter learnedâ—y and at large in the Booke which he wrote of the Perfection of a Spiritual life by occasion of an errour of some vnlearned and wicked men that to depresse a Religious state were bold to compare the Secular Clergie with them and also to preferre them before Religious But their rash censure was expresly conâ—emned by a Decree of the Pope and cleerly confuted by S. Thomas in the Booke aboue named where among other things he sayth that when anie bodie is dâ—â—puted perpetually for an office or function the Church vseth certain rites and Ceremonies in it as when the care of a Church is committed to a Bishop he â—appoynted and a certain forme of prayer sayd ouer him the Crosier-staffe and bread and wine is giuen into his hand a ring put on his finger and manie such other things are done to shew that he is as it were espoused to his Church and tyed perpetually vnto it The profession of Religious men hath in like manner certain rites and ceremonies which are very ancient and are related by S. Denys who also deliuereth the reason and signification of them And these ceremonies are to this day practised some in one Religious Order some in another and some in euerie one But Secular Priests when they take a Cure vpon them vse no Ceremonie at al whereby we may gather as S. Thomas sayth that they are not only not in a state of Perfection but not so much as in a state 2. And moreouer we may vnderstand how farre their life is inferiour to a Religious state because it is not only lawful but laudable to passe from the bare life of a Secular Clergie-man into Religion whereas certainly no man is suffered to descend from the greater and better slate to that which is lâ—sse and the holie Canons haue so determined not only because a Religious state is more secure but also because it is more perfect and ordayned in a certain place that Clergie-men that desire the institute of Monks are not to be hindred from it because they desire to follow a better life and the Bishops must suffer them to haue free accesse thervnto And S. Gregorie giueth Desiderius a Bishop that held back one of his a fraternal admonition and it wil not be amisse to see in what weightie words he doth it We exhort sayth he that your Brotherhood be no hinderance to his earnest deuotion which he laboureth to haue in the holie purpose rather by Pastoral admonition inflame him with what exhortations you are able that the feruour of this desire waxe not cold in him in regard that he that seuering himself from the turbulent tumult of secular troubles hastneth to the hauen of the Monasterie out of desire of quiet ought not to be intangled againe in the troubles of Ecclesiastical cares but let him be suffered to remaine safe from al them in the prayses of God as he requesteth Thus sayth S. Gregorie very wel specially that a Religious life is a secure and quiet hauen and contrariwise an Ecclesiastical function ful of trouble and vnquiet with the tumult of secular cares 3. S. Anselme that holie and learned man wrote an epistle much to the same effect to Godfred Bishop of Paris in good manner yet withal grauely taxing him for hindring one of the Clergie that was desirous to take vpon him the yoak of Religion and proueth by manie reasons that he had neither reason nor warrant to do so 3. But that we may proceed the cleerer in this comparison which we haue in hand betwixt these two liues let vs consider the danger and difficulties incident to the life of a secular Clergie-man First in respect of the dignitie of his Order secondly in regard of the weightie charge of soules that lyeth vpon him and lastly by reason of his Church-liuings and possessions As for the dignitie of his Order who can deny but that it requireth great vprightnes of life and behauiour great sanctitie and integritie and that a little sault in him is so much the more fowle and vnbeseeming For certainly the degree of Priesthood is of that ranke and esteeme that no Princelie dignitie vpon earth nor of anie Angel in heauen is equal vnto it in regard that none of them haue power to consecrate the Bodie of our Sauiour to handle it to receaue and minister it to others This power and vertue is Diuine and maketh theÌ„ that haue it rather Gods then men What puritie therfore of life soule doth such an office require Whom must he not excel in puritie sayth S. Iohn Chrysostome that offereth such a Sacrifice What beame of the Sunne can be brighter then that hand ought to be which diuideth this flesh or the mouth that is ful of this spiritual fire or the tongue that is died red with this bloud which can neuer be reuerenced enough And S. Bernard doth with great reason bewayle the rashnes of men in this kind and his iust lamentation agreeth as fitly to our times as to his and
somewhat more Euerie one runneth to Holie Orders and men take vpon them without respect or consideration the functions which are venerable to the verie Angelical Spirits â—hey in whom auarice doth raigne ambition beareth sway pride doth rule yea iniquitie and luxurie doth coÌ„mand feare not to lay hands vpon the Ensigne of the the heauenlie Kingdome and put that Imperial crowne vpon their heads Religious men are farre from this fault for though most of them be Priests because the State should not want so great a dignitie and benefit yet they come vnto it with an other spirit and preparation not moued thervnâ—o by auarice or ambition which the State itself exludeth nor so much as by their owne wil and choice for as in things of lesser moment so in this chief busines of al they are ruled by others whom they haue in place of God and consequently seeing they take not this honour to themselues as the Apostle speaketh but are called by God as Aaron no doubt but his infinit goodnes wil furnish them as he is wont with abundant grace to go through with it 4. We haue a memorable and pleasant example therof in Rupertus who was afterwards Abbot of Tuy and a great Writer He relateth of himself and we need no better witnes that being vrged by his Superiours to take Holie Orders and earnestly refusing it knowing his owne vnworthines in the night he saw a vision by which he plainly vnderstood that it was God's wil it should be so He saw vpon an Altar an Image of our Sauiour crucifyed as if he had been aliue and looked ful vpon him at which sight he was much inflamed and desired very much to embrace the Crucifix but the table of the Altar being great and large hindred him yet he found himself by inward instinct inuited by our Sauâ—our and coming neer the Altar diuided itself and made him way to the Crucifix then he confidently layd hold of it embraced and kissed it and our Sauiour to receaue his kisse as it were into his hart opened his diuine mouth and receaued him gaping wher with amidst those louing embracings his hart was greatly influmed with the loue of God he found within himself a desire to be Priest which before he so earnestly auoyded In the morning he related the whole passage to his Abbot and was not long after made Priest to the great ioy and contentment of euerie bodie 5. The same Rupertus relateth another passage by which after he was made Priest he was much confirmed and comforted While he lay in his bed he saw the likenes of a man coming downe from heauen with his head muffled as if he would not be knowne and entring wholy into him fitâ—ed head to head and feet to feet and at the rest of his bodie to tâ—e 〈◊〉 or parts hâ—â—of and more 〈◊〉 made such an impression of himself into the substance of his soule as cannot be declared by words more quick and more deep then anie seale can be printed vpon the sufrâ—st wax And he sayth further a thing which may be easily beleeued that he found therupon such a wonderful sweetnes and delightâ— that had it not been presently stinted by the hand of God without doubt the torrent of pleasure had taken away his soule from his bodie Al this was a signe of the holie Eucharist wherein the Sonne of God doth hide his face but yet truly infuse himself into our whole soule and transforme it into his owne likenes and fil it with heauenlie ioy into the soules I say of them that come vnto him as Rupertus did not rashly nor lead by anie earthlie desire but inuited yea coÌ„pelled by God by means of their Superiours And certainly if a bodie truly consider the weightines of the busines and the importance of the function he can neuer perswade himself that he can safely vndertake it vnlesse he be secured by some such Oracle 5. Seing therefore no man can doubt of that which hath been sayd let vs passe to the other point of the care of soules at the heauie charge wherof we may giue a guesse by that which the Wise-man sayth in these words Sonne if that haue answered for thy friend thou hast nayled thy hand to a stranger thou art ensnared in the words of thy mouth and taken with thy owne speeches Do therefore that which I say my Sonne and free thy self because thou art fallen into the hands of thy neighbour Runne make haste rowse thy friend giue not sleep to thy eyes and let not thy eye-lids winke These are the cares and snares as he calles them in which he intangleth himself that answereth for another and not for one man only but for manie not in a monie-matter but in a busines concerning the safetie of a thing immortal and eternal such as our soules are and they that haue taken this charge vpon them do not only offend if by sinful life and euil example they hurt others for this is the worst that can be but by meere cessation if they do not help others if as the Prophet Ezechiel complayneth they do not strengthen that which is infirme nor heale that which is sick nor bind that which is broken nor bring back that which is strayed nor seeke that which is lost Wherevpon S. Gregorie hath certain words which are very true and greatly to be considered in one of his Homilies speaking thus I am of opinion sayth he that God doth not suffer more preiudice by anie bodie then by Priests when he beholdeth those whom he hath placed for the correction of others themselues to giue others il example when we ourselues do sinne who ought to keepe others from sinne we seeke not to gaine soules we daily attend our owne ends we couet earthlie things and earnesâ—ly hunt after the prayse of men And because in regard we are set ouer others we haue greater freedome to do what we list we turne the ministerie of the Benediction which we haue receiued to be a ground of ambition we leaue God's cause and attend to worldlie businesses we hold the place of sanctitie and are intangled in earthlie works Religious men are free from these dangers as hauing no charge of soulesâ— which they should haue little cause to brag of if they did not otherwise attend to the help of soules for as they should be free from these incommodities so they should want the great reward which God doth promise to these that labour in his vineyard But in my opinion they enioy al the good that can be in so great a work and yet are free from the dangers therof for they employ themselues in the helpe of their Neighbour so carefully and diligently and paynefully as nothing more can be expected and yet because they do it of their owne accord without anie tye or obligation they are free from those sinnes which follow vpon the obligation which others haue And so we find it plainly
and to comprehend al in a word it maketh a man most like to the incorruptible God It procedeth not from the body to the soule but being properly in the soule by the integrity therof a thing most pretious our bodies also are preserued intire The soule receauing impression from the true Good and from the desire therof is lifted vp to that Good by the holines of Chastity as by a forcible wing and so endeauouring to serue and please the like with the like that is the incorruptible God with purity incorruptible it leadeth the integrity of the body as a handmaid to the seruice of the seâ—f same highest Good And so the saithful soule preseruing itself pure and vnspotted from al kind of filth arriueth at last to haue within itself as in the finest cristal-seing-glasse the similitude of God God himself by his many graces infusing his glory and likenes into it as it were by a most sweet streame or ray therof 8. What can be sayd more honourable or expresse more clearly the dignity of Chastity then that from this dust and dirt of ours it raiseth vs to the ranke of Angels and not Angels only but to the likenes and similitude of God himself what wil take a man with admiration if this do not what dignity wil not iustly seeme base and sordide compared with this heauenly honour This is that great happines which was anciently so much desired by man that the old crafty Serpent could find no other motiue more forcible to bring our first parents to his bent then to promise them they should be as Gods But that which was falsely promised by him that could not performe what he promised and promised by a way by which it could not be compassed we by Chastity do truly attaine vnto and firmely possesse doubtles the more solidly the more perfectly Chastity is grounded in vs. 9. And because it is euident by what hath been said that Religious Chastity is in itself very excellent we wil consider a litle in what degeee it is excellent aboue al other kinds of Chastity as gold doth not only differ in kind from of other inferiour metals but some gold is finer then other some by many degrees A few things considered in the nature of Chastity wil easily discouer this vnto vs. It is ordinary in euery thing that the more white the more beautifull one more neat a thing is the more foule and deformed is the spot also that falles vpon it And so it is in Chastity no vertue is more tender then it Aegidius one of the first companions of S. Francis was wont to compare it to a Cristall-looking-glasse which the very breath doth slaine Others compare the contrary inticements to a flame of fire which alwayes leaueth some mark behind it greater or lesser according as the flame doth continue Nothing therfore can be worse for Chastity then to leaue it in a place where it may come by many rubbs and assaults such as the world is For it cannot be but as Cassian writeth not only out of his owne dictamen but deliuering it as the sense of all those ancient Fathers that whosoeuer is in continuall battaile though he often giue his aduersary the foyle yet sometimes he must needes be troubled or also wounded But Chastity garded with the fences of Religion and therby drawen out of danger of al earthly things receiueth no such dammage for eyther the dartes of the enemy come not neare it or they leese their force before and so their stroke is without effect â—0 Moreouer Chastity in Religion findeth many helps to preserue it self and particularly a spare diet which Pouerty doth in a manner necessarily bring with it For that which S. Hierome deliuereth an authour certainly to be credited is very true It is hard to preserue Chastity at a full board of dainties It hath also another Antidote of which the same S. Hierome writeth to Rusticus Loue the knowledge of holy Scriptures and the corruption of flesh thou wilt not loue For where do people more frequently and more earnestly studie the holy Scriptures and al other good things then in Religion It hath humility and obedience two special helps and so inward to the state of Religion withal so present and efficacious a remedy of this disease that none can be eyther more holesome or more at hand amongst those which God hath left vs. Of the one Saint Bernard writeth thus vpon those words of our Sauiour Blessed are the meek because they shal possesse the earth By this earth I vnderstand our body which if a soule intend to possesse if it desire to haue commaund ouer the members therof it self must needs be meek and subiect to Superiours For as it self is to the Superiour which it hath so shal it find that which is inferiour to itself And therfore the soule that finds the flesh rebellious vnto it must vnderstand that itself also is not so subiect to Superiours powers as it ought to be Of humility S. Gregorie doth often speake in this kind and particularly in his Morals thus The vnspotâ—ednes of Chastitie is to be preserued by preseruing humility For if our spirit be deuoutly kept downe vnder God our flesh wil not vnlawfully be lifted vp aboue our spirit The spirit hath the rule ouer the flesh committed vnto it if so be notwithstanding it acknowledge the dutie of lawful subject on vnder God For if it prowdly contemne him that is the Creatour of it it is reason it should be combatted by the flesh that is the subiect Therupon that first disobedient man as soone as by pride he had sinned he couered his naked parts for by reason he had put a spirituall disgrace vpon God he presently found the disgrace of his flesh he that would not be subiect to his Creatour lost the right of command oneâ— his flesh which before he ruled 11. This is the armour with which Religion doth defend the most beautiful flower of Chastitie not only perfectly but with a great deale of ease and sweetnes It vseth watching fasting and disciplines and the like austerities but these vertues of which I haue spoken and whereof Religion is the proper seate togeather with the warines and custody which I mentioned before are the chiefest defence by them it may easily and without any great trouble be conserued all our life time free from the least corruption and wholy vnspotted the body chast intire vnpolluted and which is the principal the mind itself pure innocent vndefiled What can be more honourable in this frayle and slipperie life honourable certaynly in itself yet the more to be esteemed because it is rare and a guift imparted by God to few Others through the heat of Concupiscence do as it were fry in the fornace of their owne flesh they that haue receaued this heauenly guift in the same fornace of flesh be as anciently the three Children attended by Angels who loue
highest that can be in matter of Perfection to wit that he leaues himself This is to lift himself not only aboue al other things but aboue himsels Which the Prophet Hieremie doth so highly commend And of the rarenes and difficultie and worth therof S. Gregorie doth say excellently wel Perhaps it is no very hard matter for a man to leaue his possessions but it is very hard to leaue himself for it is a lesse matter to renounce what he hath but it is very much to renounce what he is And certainly it is very true For if we finde so much difficultie in forsaking what we haue louing it for ourselues how much more difficultie must there needs be in forsaking ourselues For as a natural and in-bred as the loue of a man's self is so hard must it needs be to cast away a man's self And if we consider wel what the busines is and it be done in earnest it is not much lesse yea it is a kind of death because it is to dye to ones-self And accordinly S. Gregorie doth expresse it in these tearmes To reneunce that which one it To fal sowle with ones-self To kil that which he is And heerupon a Religious man is accounted a dead man Which Apollo one of the ancient Fathers declared by this notable fact of his related by S. Bernard and others One of his carnal brethren came once vnto him crauing his assistance in some busines which he had the Saint asked him why he did not rather goe to a third brother of theirs his brother wondering at this question told him he was dead and buried long agoe So was I sayth Apollo aboue twentie yeares since when I toâ—ke this holie habit vpon me 2. S. Basil is of the same opinion and disputing the question at large deliuereth that no man entangled in the world can attayne to this abnegation of himself wherof our Sauiour sayth If anie one wil come after me let him deny himself and giueth this reason Because to deny ones-self is nothing els but wholy and vtterly to forget euerie thing belonging to his former life and to depart from his owne wil which in a secular life is most hard to compasse not to say that it is altogeather impossible 3. And we may compare this high degree of Perfection to which Religion doth rayse vs by the denyal of ourselues an other way For as when we giue a thing away to another man we wholy forgoe it so when we giue ourselues to God this being the nature or as I may cal it the essence of Religion as I haue shewed at large els-where to put vs wholy ouer to God by force of Vow and giue him ful dominion ouer vs. For first it deliuereth our bodie vnto him both by the vow of Chastitie and as al other things by the vow of Obedience so that it is no more ours that liue in it but his for whome we liue in it Vpon which ground S. Bernard doth solidly build this document that Religious people must deale with their bodies as with a thing that belongeth not to themselues but to God Secondly it deliuereth our soule vnto him that is our Wil our Iudgement our Freedome which is Al in al. For our soule is as it were the Castle in a Cittie the key of this Castle is our libertie so that when we deliuer our libertie vp to God we deliuer al vnto him and so long as it is in his hands he is maister of al. Finally it deliuereth vp to God the vse of al these things which though it necessarily follow of the former yet to make the thing more plaine we speake of it a part For we cannot employ our soule nor our bodie in things which of ourselues we are inclined vnto but in those to which our Superiours are pleased to order vs. And this deliuerie is not a thing priuate or hidden acted only in thought or resolution but it is made externally by an outward declaration by word of mouth before witnesses and in the hands of an other man that in place of God accepteth the donation in brief it is a kinde of contract to the solemnizing and authenticating whereof nothing is wanting And consequently a Religious man that by solemne promise hath once deaâ—sed the dominion of himself hath so wholy giuen ouer himself that if afterwards he goe about to resume anie thing of himself he offendeth as much as a man that taketh from an other that which himself had neuer anie â—igâ—t vnto Whereupon S. Basâ—l sayth that Whatsoeuer stealeth himself from God hauing once consecrated himself vnto him committeth sacriledge And S. Bernard reprehendeth some of his Moncks vpon the same grounds in these words You that haue once entrusted vs with the care ouer you Why do you meddle againe with yourselues As if he should say what power haue you now ouer yourselues since you haue once giuen ouer your right Which if it be true as S. Bernard wil haue it can there be a more perfect manner of renouncing ones-self then that which is practised in Religion Againe how excellent a thing must Religion needs be and how high in the fauour of God seing it is so liberal towards him 4. Among men slauerie and captiuitie is accounted one of the hardest and heauiest things that are because it taketh away a man's freedome and maketh him so subiect to an other that he must doe al things after an other's fancie Yet if we looke into the matter wel that kind of seruitude bindeth the bodie only the minde is altogeather free for there is no slaue but he may think his pleasure and loue and hate what he listeth grieue and reioyce at what he wil. But a Religious man offering his verie soule to God offereth also the operations of the soule and must conforme al his inward affections to the same rule wherupon in al Religious Orders the lawes and constitutions which are set downe in writing and the commands of Superiours by word of mouth prescribe not only what is outwardly to be done or auoyded but much more what is inwardly to be performed So that no seruitude euer was or can be more strict then that which Religious people vndergoe But the more strict it is it proues also the more pleasant because of the infinit pleasure which is in God who communicateth himself so much the more plentifully to his creatures the more narrowly they binde themselues and the more sincerely they are subiect vnto him Wherefore among other great treasures of a Religious life we must also reckon this that it bringeth vs wholy to forsake and cast off ourselues for euer by so strict an obligation that it can neuer be called-in or made voyde In commendation of which thing the Glosse the authoritie whereof is very great in the exposition of holie Scripture doth worthily speake these words Others vow calues others rammes others their houses the Nazarean voweth
the manner of our Sauiour's speach when he wished the yong man to this course saying If thou wilt For as then it was proposed to that yong man so it is now proposed to euerie one vnder the same forme If they wil. Now certainly a Counsel is farre more excellent then a Precept for manie reasons First in regard of the matter The matter of a Precept is more easie the matter of a Counsel more hard and difficult The matter of a Precept is grounded vpon the same grounds that Nature leads vs to the matter of a Counsel is aboue the straine of Nature The matter of a Precept is alwayes good of a Counsel better because a Counsel includeth the Precept and addeth some-what more aboue it Moreouer Precepts be common to al to the high and to the low to the wise and to the simple Counsels are not for al yea they are for those only that wil of their owne accord admit them Precepts oblige people euen against their wil Counsels are free and voluntarie before a man hath willingly obliged himself vnto them Precepts if they be kept deserue a reward if they be neglected bring punishment vpon vs Counsels if they be not vndertaken bring no punishment at al vpon vs if they be vndertaken and kept deserue a great reward 12. Another thing by which we may discouer the perfection of a Religious State is the excellencie of the actions which flow from Religion for they are not only aboue the strength of Nature but doe so farre surpasse the bounds therof as that they cannot be atchieued but by an extraordinarie abundant current of Grace For to bridle our senses to subiect our flesh to Chastitie vtterly to kil our owne wil to forgoe our freedome to put our necks into a yoake of perpetual seruitude to embrace Pouertie to possesse nothing to doe the basest offices in a house to be readie at euerie beck of another man and alwayes wholy to depend of another's wil in al things concerning vs These and manie other things of the same nature which are so inward to a Religious life that Religion cannot be without them are no lesse repugnant to our corrupted nature bending wholy to self-loue then it is against the nature of a man's bodie to fly in the ayre For as the heauines of our bodie doth hinder that we cannot fly so the heauines and corruption of our mind is opposit to al these things What therefore is a Religious man but a perpetual Miracle vpon earth so manie Religious men so manie Miracles whereof S. Bernard also speaketh in this manner What greater miracle can there be then for so manie youths so manie yong Gentlemen so manie others whome heer I see to remaine as it were in an open prison without irons held only by the feare of God and to continue in so great affliction of Pennance beyond the force of man beyond nature contrarie to their wonted custome and breeding I verily think that your-selues doe see how manie miracles we might quickly finde if we would search particularly into euerie man's passage out of Aegypt his iourney in the desert that is his renouncing of the world his entrance into the Monasterie and his conuersation while he is there What perfection therefore can be greater then the perfection of Religion which is so miraculous 13. Where we may obserue that the Perfection of euerie thing is two-fold For there is a Perfection without which a thing is not perfect in his owne nature as if a man want bodie or soule whereas if he haue both these he is sayd to be perfect for as much as concerneth the nature of man There is another Perfection which giues a kind of grace to a thing and if it want it though in nature it be compleat it is stil sayd to be imperfect as if a man haue bodie and soule but his bodie be crooked and deformed In like manner the perfection of a Christian is two-fold one is as it were essential and consisteth in the ful obseruance of the Commandments and this Perfection by itself alone is but lame and imperfect because it wanteth that grace and beautie which the keeping of the Counsels may adde vnto it as a degree of farre higher perfection a perfection which no man doubtles can choose but loue and desire if he doe behold it For goodnes and beautie and order is naturally so forcible that we cannot but desire it if we once cast the eyes of our minde or bodie vpon it though in smal things there can be but smal shew of it How forcible therefore must it needes be when it appeares in things that are rare and excellent For as we doe not only take pleasure in viewing a gardin for example that is neatly kept and wel set-forth and furnished or a house that is wel built and commodious and such other things of greater bulck but in a flower and an apple and in anie little thing that is curiously wrought and hath anie workmanship in it and finally in whatsoeuer we find anie expression of beautie and handsomnes and in euerie one of these things according to the seueral kinds and natures of them Much more contentment doubtles must we needes take in anie thing the more compleate and admirable the perfection of the thing is Wherefore seing among al the things of this world nothing can be better or of greater value then one's Minde and Soule the perfect ornament and most compleat perfection therof must needes be the thing which of al others is most beautiful and comelie in itself and most to be desired For if a man that beholds attentiuely the beautie of a bodie be necessarily taken with the proportion that is betwixt one member and another and with the conuenient temper of the coulour and complexion of it the same temper and proportion and beautie being in the Mind farre more excellent shal it not draw a man to the like contentment and admiration And if no man in whose power it were to frame himself a bodie would make it lame imperfect and deformed what madnes is it to choose a soule that is crooked and imperfect In al other things we desire the best and the most compleate If we be to buy a horse or to build a house or to make a sute of clothes or a payre of shoes we should thinke ourselues fooles if of purpose we should choose the worst when we might haue better and of things that are within vs we desire in al other things to be excellent They that studie desire to be excellent in learning they that practise their weapon content themselues with no meane skil in it and in euerie handie-craft though in itself the trade be base and seruil yet euerie bodie desires to do it after the best manner because Perfection pleaseth in euerie thing and euerie bodie doth ayme at it and labour for it If therefore in these little things perfection doth so
as S Athanasius speaketh 7. But because Diuines deliuer that without death there is no Martyrdome we wil shew that Religion wanteth not this perfection of Martyrdome also Death hereaueth vs first of our wealth our friends and of al manner of things in this world Religion doth the same and so wholy that we can no more enioy them then if we were dead indeed where it is particularly to be considered that when we dye our bodilie death it is easie to beare the want of al things because we go to a life where we shal haue no need of them but â—eer where we haue need of these things and where the presence of them before our eyes doth continually moue vs to desire them it is farre more hard to deny hem to ourselues Secondly our bodie feeleth paine if we be killed by our enemies and who can deny but our mind hath his sorrowes and sâ—rrowes the more paineful by how much the mind is more noble For if it hath part with the bodie and the griefs therof because it is the forme of the bodie the grief doubtlesse which is within itself must needs be more paineful to it By Martyrdome a man dyes to his bodie In Religion a man dyes to himself For as I haue shewed before a Religious man can no more doe anie thing of himself or for himself then if he were dead and buried beâ—eaued both of bodie and soule And what is it for a man to haue his soule stil in his bodie if he can haue no vse of it for anie ends of his owne For neither in Martyrdome is the soule killed but passeth from this miserable world to a more happie life life is not lost by it but changed for a life that is farre better and more pleasant so that if we lay al these things togeather confirmed by holie Fathers we shal finde not one Martyrdome alone but manie Martyrdomes in one Religion One in Pouertie another in Chastitie a third and greatest of al in the perpetual denial of our owne wil another againe in the affliction and subduing of our flesh and finally in the perpetual conflict and combat which we haue with the craftie Serpent who laboureth by al possible meanes to take Christ from our hart This was the sense of Paphnutius a holie Abbot not he of whome there is often mention in Vâ—â—is Patrum but another of great sanctitie and austeritie of life This man in the raigne of Diocletian the Emperour being apprehended by the President of Aegypt whose name was Arianns and threatned with racks and Scorpions and burning frying-pans and such like tortures which the President caused to be brought before him vnlesse he would Sacrifice to the Gods laughing at them sayd Doest thou think that thy torments are so terrible to me that to auoyde them I shal choose to deny the liuing God No but rather know that the Rules of our Monasteries doe contayne manie more grieuous torments then these be for we are continually tryed in manie paineful exercises but our Sauiour doth strengthen vs so that we are able to beare and ouercome them al wherefore he also wil now strengthen me to ouercome thy crueltie 7. S Bernard declared the self-same point by a pleasant passage which was thus Meeting one day in the territorie of Prince Theobald a great throng of people leading a fellow to the gallowes that had been a notable robber by the high-way-side rushed in among them to the theef and would needs haue him from them saying he would hang him with his owne hands Prince Theobald being aduertised of the arriual of the Saint came running to him and thinking that he knew not what the fellow was began to repeate his enormous crimes and to protest with great vehemencie that he deserued to dye S. Bernard smiling answered thus I know al this wel enough and therefore because one death is not enough for his manie offences I wil make him dye manie deaths And so taking of his irons he lead him to his Monasterie where becoming a Monk and for thirtie yeares togeather dying as the Apostle speaketh euerie day he punished himself with manie deaths in lieu of that one death which he was to suffer by the hand of Iustice. Religious people are the Friends and Children and Spouses of God CHAP. XIII SAINT Bernard in one of his Sermons to his Bretheren discoursing of a Religious vocation among other commendations therof to extol the greatnes of this benefit sayth in this manner He hath not done so to euerie nation as to manifest not only his Iudgements vnto them but also his Counsels But certainly with vs he hath dealt magnifically not only admitting vs to be his seruants but choosing vs to be his friends He sayth truly and with very good ground that God hath dealt magnifically with vs because the friendship of God doth not only inuolue excessiue profit but exceeding great honour and dignitie according to that of the Psalme Thy friends ó God are greatly honoured and tâ—eir principalitie is greatly strengthned where he calles them Princes whome God hath exalted to his friendship 2. But to the end we may vnderstand how farre this dignitie reacheth it wil not be amisse to consider the ground which Aristotle giues in this matter who in Moral things as farre as the light of Nature can carrie a man writes solidly He therefore sayth that â—riendship consists in an equalitie between partie and partie so that if there happen to be great inequalitie betwxit the parties that are friends either by difference of their dispositions or disparitie of their fortunes and state of life friendship must needs fayle betwixt them which is the reason why we cannot as he sayth haue friendship neither with Kings nor with God In that he sayth there must be some equalitie or likenes betwixt friends his opinion is not to be reiected but he was mistaken in that he saw not how man might be like to God and no wonder because he knew nothing of the guift of God which supplieth that in man which is wanting in Nature We haue reason rather to giue eare to our Sauiour telling vs expressely Now I wil not cal you seruants but I cal you friends and to the Apostle who sticketh not to cal vs the domesticks of God Wherefore from the ground which Aristotle layeth we may more truly conclude that seing friendship must necessarily be grounded vpon an equalitie something is put into vs by the hand of God which rayseth the basenes of our nature to so excellent a likenes with him as to be capable of his friendship Of which guift though al be partakers that haue the Iustifying Grace of God inherent in them yet Religious people haue manie particular reasons to reioyce in it aboue others and reape manie singular commodities by enioying it 3. And first they haue that most excellent similitude with God which consisteth in the freenes which
in them for which we ought not to vse or handle them without reuerence and veneration As therefore betwixt the house of God and other houses and betwixt a consecrated Chalice and other cups there is so maine a difference in the esteeme of them so a soule that is consecrated to God doth farre excel the soule of a secular Lay-man in ranck and dignitie And we haue so much the more reason to think and say so because these material things being voyd of sense and reason are not capable of anie inward sanctitie by Consecration but though we say that the walles and the vestements and the vessels be holie and we reuerence them as such yet al this holines is but outward inwardly they are nothing altered But the soule of man is the proper seate of sanctitie and consequently by Consecration it is inwardly adorned and perfected and drawne to a higher degree of dignitie and nearer to God What beautie therefore and grace must there needs be in that soule which thus inwardly changed putteth off as I may say al mortal hue and is cloathed with a kind of Diuinitie what gold or pretious stone can be compared vnto it or what sunne did euer shine so bright at noone-day if we had eyes to behold this wonderful dignitie of ours of others that follow the same course 4. And this dignitie is the greater in regard that as a temple made of stone is therefore called the house of God because the infinit Maiestie of God which is euery where doth particularly manifest itself in such a place and as it were rest in that house so in these spiritual temples built not by the workmanship of man but by the hand of God when they are once consecrated vnto him he doth willingly rest and particularly shew his goodnes in them Which S. Paul witnesseth in these words You are the temple of the liuing God as God sayth Because I wil dwel in them and walke among them and be their God And God himself declared it to be so in that famous Temple of Salomon when after the consecration as we reade so soone as the Priests came out of the Sanctuarie where they had set downe the Arke a clowd coming downe from heauen filled the whole house in so much that the Priests could not stand to doe the office for as holie Scripture speaketh The glorie of our Lord had filled the house of our Lord. And Salomon out of his wisdome vnderstood it wel enough for presently he brake into these words for very ioy Our Lord hath sayd that he would dwel in a clowd Which is the same which passeth in a soule that hath voluntarily and leâ—ally consecrated itself to God for God doth fil our soules also with his presence and with his glorie and not in a clowd that may hinder vs in our dutie towards him by the thicknes and obscuritie of it but rather in a clear light both delighting and helping vs in so great a work And consequently whatsoeuer belongeth to a consecrated temple must much more belong to a Religious soule to wit that the Angels dwel the more willingly about it by reason of the sanctitie of it that the prayers of such a soule are the more acceptable to God in regard they come from a holie place and the goodnes of God inhabiting in it must needs fil it with abundance of al kind of blessings no lesse then the Arâ—â—e among the Children of Israël and finally al the thoughts and actions and endeauours of such a soule retayning the natural sauour of the roote from which they grow must needs be the more welcome to God by reason of this consecration and more gratious in his sight To conclude as in the temple of God we offer Sacrifice as in a place properly ordayned for that purpose so a Religious soule doth dayly offer to God sacrifices without number laude and prayse of God inflamed acts of Charitie of thanks-giuing of sorrow for our sinnes a contrâ—te hart and afflicted spirit and manie holie desires and purposes which are the spiritual sacrifices acceptable in the sight of God which S. Peter wisheth vs alwayes to offer Religious people are a continual Sacrifice in regard of the oblation which they make of themselues CHAP. XV. BY that which hath been sayd we see how Religious people are truly the Temples of God now let vs consider in brief how they are also truly a Sacrifice for the Sacrifice doubtles is more holie and more excellent then the Temple seing Temples are not consecrated but for Sacrifices Whereof S. Gregorie speaketh thus We offer ourselues in Sacrifice to God when we dedicate our life to his diuine seruice and applyeth to this purpose that which is commanded in Leuiticus that the parts of the Victime be cut in peeces and so burnt by fire which as he sayth is performed when we offer the works of our life distinguished into seueral vertues And Waldensis a graue Diuine doth not only cal it a Sacrifice but a high and excellent Sacrifice when a man as he speaketh consecrateth al the actions of his mind and bodie euerlastingly to God by entring into Religion And certainly if it be a Sacrifice to offer anie thing that we haue to God what question can there be but that to offer ourselues is truly a Sacrifice the essence whereof consisteth in the perfect oblation of ourselues specially in such an oblation as is not afterwards in our power to recal For as in the ancient Sacrifices the Hoste was killed and could returne to life no more so the guift which we make and whereby we dedicate ourselues to God is immutable and we cannot clayme or re-assume ourselues againe or that which we haue once offered Wherupon S. Augustin discourseth in this manner and sayth in expresse tearmes That a man consecrated and vowe â— to the honour of God is a Sacrifice in regard he dyeth to the world that he may liue to God when also we chastize our bodie by temperance if we doe it for God as we ought to doe to the end not to yeald our members weapons of iniquitie but weapons of Iustice to God it is a Sacrifice If therefore our bodie which is but as it were a seruant instrument of our Soule be a Sacrifice if the good and vpright vse therof be directed to God how much rather shal a Soule be a Sacrifice when it directeth itself to God to the end that inflamed with the fire of his loue it may destroy in itself the forme and impression of al worldlie concupiscence and be reformed according to his vnchangeable likenes subiect vnto him and so much the more grateful by how much it partaketh of his beautie ' Al this is of S. Augustin 2. Whereby we see that the Sacrifice which we offer of ourselues is two-fold to wit a Sacrifice of our bodie and a Sacrifice of our soule and both of them are so
and adored him as we find in holie Scripture as it were professing by this outward signe of reuerence that what Obedience they yealded before to Elias the same they were readie to yeald to him Wherupon S. Hierome doth with reason stile al those which I haue named Monks of the old Testament in another place reckoning himself among them he sayth thus Our beginner was Elias Elezius was ours our leaders were the Sonnes of the Prophets And Isidoâ—â—e in his Booke of Ecclesiastical Offices sayth the same thing almost in the selfsame words and calleth Elias and Elizeus and the rest of the Prophets Authours of Monks with whome we may ranck Cassian saying that the beginnings of Monastical profession were founded by them 4. But none in the Old Law doe more neare and more playnly resemble Religious people then the Nazareans and al the whole Ceremonie which was vsed about them For which reason S. Gregorie Nazianzen in the Oration which he made in the prayse of S. Basil doth cal al Religious our Nazareans And S. Thomas deliuereth that the Nazareans which were wont in the Old Law to be sanctified did signifie those that aspire to the heighth of al Perfection and doth learnedly conclude therupon that a Vow is necessarie to a slate of Perfection They did therefore much resemble our kinds of Institute in regard they were consecrated and sanctified to God as we and wholy dedicated themselues to the seruice of God obliging themselues therunto by Vow But we goe farre beyond them because they most commonly stood not obliged for their whole life but for some certain time longer or shorter as they thought good Our obligation is perpetual They abstained from some certain things only we wholy forsake al worldlie things But the lawes ceremonies prescribed by God concerning them representing in figure diuers Religious practices doe most apparantly lay before vs both the likenes and the differeÌ„ce which is betwixt them and vs and by the shaddow of those carnal things we may easily discouer the perfection of this spiritual state 5. First therefore they are most strictly obseruant in abstayning from wine sider whatsoeuer lickour that might make them drunk S. Hierome taketh wine to be whatsoeuer may inueigle our vnderstanding to wit the loue of anie earthlie thing For as no man loueth drunkennes in itself but the wine which when he taketh ouer-largely maketh him drunk the pleasantnes of it to our taste doth draw vs on to take largely of it so there is no bodie that wil willingly be inueigled but it followeth by the vse of earthlie things because it can hardly be but that our mind and affection should cleaue vnto them Religious people therefore to auoid this drunkennes which is so preiudicial forsake lands and goods al things vse but very sparingly the things which are necessarie for their sustenance haue no dominion or power to dispose of them which is to be most perfectly naked of al things Where it is specially to be noted that the NazareaÌ„s did not abstaine only from wine but from anie thing that had anie affinitie with it as vineger whatsoeuer lickour that came of the grape from the grape itself al kinds of raysins insomuch that they might not so much as suck the stalkes of them For in like maÌ„ner Religious people by their verie Instiâ—uâ—e haue no coÌ„municatioÌ„ not only with sinful things but not with anie that haue anie affinitie or neernes vnto them or may be anie inducement therunto for it is easie to be drawne froÌ„ the stalke to the grape froÌ„ the grape to the wine froÌ„ wine to drunkennes that is froÌ„ lesser to greater things froÌ„ things lawful to the vnlawful the nature of our Senses and appetite inticing vs alwayes on 6. The second ceremonie of the Nazareans was that the razour should not come vpon their head but that they should preserue their hayre vntouched which doth euidently giue vs to vnderstand that Religious people are so wholy God's and intirely consecrated vnto him that not only themselues but whatsoeuer is in them is holie and deuoted vnto him For if the hayre was accounted holie which is least of al belonging to man and least necessarie much more our tongue and our hands and the rest of our bodie and most of al our Soule To which purpose Origines sayth very wel The Nazareans doe not cut-of their hayre because al things which the Iust doe shal prosper and their leaues shal â—â—t fal Therfore also the hayres of the heads of the disciples of our Lord are sayd to be nuÌ„bred that is al their works al their speeches al their thoughts are layd-vp in the sight of God because they are iust because they are holie 7. The third law which they were to obserue was that they were not to accompanie anie dead bodie not so much as their owne fathers or mothers or brothers or sisters corps least they might be defiled A man might doubt who are to be vnderstood by dead bodies but that our Sauiour himself hath declared it vnto vs. For speaking of secular people to one whom he desired should follow him he sayd Suffer the dead to burie the dead but thou come and follow me now the dead whom this man would haue buryed was his father In Religion they that follow it doe vtterly abandon and forsake the world first of al which is chiefly vnderstood by the dead secondly they forsake al flesh and bloud the too much loue wherof must needs defile our soules but they haue no communication with it any more by which meanes they easily preserue themselues pure and vnspotted 8. Fourthly when the time of their Vow was expired they were brought to the doore of the Tabernacle and there were to offer three sorts of Sacrificeâ— to wit for their Sinne a Peace-offering and a Holocaust With vs the tearme of our seruice and of our life are both one when our life endeth our Vow expireth Then we are presented at the doore of the Tabernacle of that Tabernacle I say in which God hath his dwelling and into his glorie we are translated to receaue the abundant reward of our long seruice The state itself of Religion affordeth vs a triple offering A Holocaust because by it we are wholy offered to God nothing at al reserued A Peace-offering because there is no better way then Religion to haue peace with him and plentie of his fauours A Sacrifice for our sinne because though we may haue been somewhat negligent in our life-time the force and vertue of Religion and the abundance of good workes performed in it wil easily blot that out Wherupon also it followeth that the hayre which is cut-of is cast into the fire as a complement of the Sacrifice into that fire I say in which the Sacrifice itself is burnt and offered For to what purpose may we think this is to giue God
yet finished the image itself if it had sense and vnderstanding would grieue and desire that it might be brought to perfection so this yong man hearing how much he yet wanted in reason he should haue been so netled within that he could not haue rested til he had obtayned it There followeth the Counsel and forme of Perfection with the reward belonging vnto it Goe and sel al that thou hast and giue it to the poore and come and follow me and thou shalâ— haue a treasure in heauen Naming Al he willeth him to reserue nothing to himself but bereaue himself absolutly of al things Bidding him Sel al he prescribeth a perpetual and irreuocable abdication and defeisance Finally in those words Follow me he comprehendeth Obedience and the rest of the Counsels This therefore was the Counsel of our Sauiour cleerly and expresly deliuered by his owne mouth 6. Which perfection though the yong man foolishly reiected it when it was offered him by our Sauiour the Apostles who were his first Schollars admitted of it For so doe diuers very learned men deliuer to wit that the Apostles were the first that euer receaued this kind of forme of Religious Institute and first put it in practise And of the Pouertie which they professed there can be no doubt made because we find it by that which is written of their practise in the Ghospel and S. Peter testifyeth as much when in the name of them al he sayth Behold we haue forsaken al things which words declare not only their Pouertie but their Chastitie also For vnder the name of Al things doubtles their wiues are also to be vnderstood and S. Hierome vseth it as an argument against Iouinian specially seing as he sayth our Sauiour answering S. Peter mentioneth wiues among other things that were to be forsaken insinuating that the Apostles had already performed that part Wherupon S. Hierome concludeth that they had wiues before they knew any thing of the Gospel but when they were chosen Apostles they presently layd aside the vse of them vpon which ground in an other place he sayth that the Apostles were al of them either virgins or hauing been married abstayned from their wiues Finally we may gather their Obedience from these words And we haue followed thee For what is it to follow an other but to liue according to his direction and to obey him in al things Seing therfore al these things are without question to be found in the Apostles let vs shew that they obliged themselues also therunto by Vow 7. Besides other Diuines Aluarus Pelagius a graue and learned Authour doth cleerly demonstrate this point in the Booke which he writ of the Complaint of the Church and bringeth manie arguments to proue it but chiefly this that a Vow as he sayth is the Counsel of Counsels and the soule and perfection of them because whatsoeuer Counsel is confirmed by Vow it is essentially the more perfect and the more acceptable to God From whence he concludeth that if the Apostles had made no Vow they could not be sayd to be in the top and heighth of Perfection but the abdication of the self-same things which Religious people doe dayly professe would be more perfect then that which the Apostles practised in regard they oblige themselues by Vow now it were temerarious and wicked and impious to think or say so of the Apostles And he confirmeth it because there can be no question but that the Apostles did not only leaue the possession of that which they had but the wil of hauing anie thing that they might truly say They had forsaken al. But this wil of hauing cannot be forsaken buâ— by Vow because we renounce not our wil as long as we may resume it againe at our pleasure We may adde moreouer that certainly the Apostles did not forsake that which they had more vnperfectly then the yong man we spake of had forsaken them if he had followed the Counsel of our Sauiour and sold al for our Sauiour gaue him the same Counsel which the Apostles had already embraced But he that selleth al thing â—reserueth to himself no power or right at al ouer it and consequently neither did the Apostles reserue anie thing to themselues S. Thomas doth cleerly and solidly auerre the self-same to wit that there is no doubt to be made but that the Apostles did vow al things belonging to a state of Perfection when forsaking al they followed Christ. But S. Augustin doth most perspicuously and most learnedly of anie other deliuer it in these words That poore man is raysed from the earth aboue al rich men and that needie man is extolled aboue al wealthie people from that dung to sit with the Powerful of the people to whom he sayth You shal sit vpon twelve seates giuing them a Seate of glorie in inheritance For these Powerful people had sayd Behold we haue forsaken al and followed thee This Vow these most Powerful had vowed So S. Augustin Seing therefore it is cleare that the Apostles obserued Pouertie Chastitie and Obedience and moreouer that they did not obserue them meerly voluntarily but obliged themselues therunto also by Vow why may we not acknowledge that this height of Perfection is descended from Christ by them and account them the first foundations of Religious Conuents And certainly it was but reason that so rare a course should be commended by their Dignitie and Sanctitie and that they who were to be the Maisters and Doctours of the world should not want this ornament which in the glorie of the Ghospels is so conspicuous How Religious courses did flourish in the time of the Apostles CHAP. XXI THE Apostles hauing receaued of Christ our Sauiour this forme of sanctitie they instantly printed it in the harts of the first Beleeuers which were then tender and pliable to al good things and apt to admit of whatsoeuer impression of the Holie-Ghost Wherefore not only those Hundred and twentie persons who remaining togeather in that Vpper roome as it is mentioned in the Acts made as it were one bodie among themselues embraced this Pouertie nakednes of al things and a life in common but other Christians also of those dayes conuerted in Hierusalem by their meanes of whom it is written The multitude of Beleeuers were of one hart and one soule and none of them called anie thing his owne of that which they possessed but al things were common among them For as manie as were in possession of lands and houses selling them brought the price of that which they sold and layd it at the feete of the Apostles And diuision was made of it to euerie one as he had need That withal they made some Vow or promise not only S. Hierome and diuers others doe testifye but that which S. Peter sayd when he reprehended Ananias doth euidently shew it Wâ—y sayth he haâ—â— Sathan tempted thy hart to lye to the Holie-Ghost and defraude
prayse of Philo and of the title of his Booke writeth thus First he recordeth that they who did enter vpon this kind of Philosophie did forsake their possessions and yeald-vp the right of that which did belong vnto them and sequestred themselues from al the cares of this life and forsaking the citties liued solitarily in the fields and gardens perswading themselues for certain that the companie of them that followed an inferiour course of life would be vnprofitable and hurtful vnto them that at that time endeauoured in that course as they ought When the aforesayd Philo had sayd thus word for word he addeth This kind of men is in manie parts of the world dispersed for it was fit that both the Grecians and the Barbarians should be partakers of so perfect a good thing but in Aegipt they abound in euerie Prefectship as they cal them and most of al about Alexandria 6. Then describing the fashion of their dwellings he sayth thus of the Churches of that Countrie In euerie one there is a holie house which they cal a Monasterie where they remayne celebrating the mysteries of holie life and they carrie nothing in thither neither meate nor drink nor anie thing that belongeth to corporal sustenance but the Lawes and the Oracles of the Prophets and Hymnes and other things of like nature whereby knowledge deuotion is encreased and perfected And a litle after he sayth Al the time which is from morning to euening they bestow in exercise For reading the holie Scriptures they discourse vpon them and handle their National Philosophie Allegorically For they make account that vnder the manifest sense of Scripture there be certain mysteries of hidden nature signified by the figures And they haue also Commentaries of ancient Writers who as they were principal men of their owne profession left manie worthie Monuments after them in figure of things Allegorically deliuered 7. He seemes to speake as if himself had been a Schollar to them that expounded the holie Scriptures And it is likelie that the Commentaries of those ancient Writers which he sayth they had were the Ghospels and Writings of the Apostles and some Expositions of the ancient Prophets such as the Epistle to the Hebrewes is and manie other Epistles of S. Paul And much more he sayth in that Booke of them of whom now we speake but I haue thought good to make choice of those things by which he giueth vs a scantling of this Ecclesiastical conuersation Thus therefore he writeth Continencie they place as the first foundation in their Soule and vpon it they build other vertues None of them doe either eate or drink before sunne-set For they make account that the studie of Philosophie is worthie of the light the neceâ—sities of the bodie may be supplied in darknes therefore they bestow the day vpon the former and a smal parcel of the night vpon the latter Some of them remember not to eate in three whole dayes as hauing a more earnest desire of knowledge then of corporal sustenance Some of them are so delighted and ouer-ioyed with the food of Wisdome furnishing them with abundance and plentie of documents that they double this time of abstinence and for six dayes togeather doe hardly take anie necessarie sustenance And he sayth moreouer that there be certain women among these people of whome he speaketh most of them ancient virgins obseruing Chastiâ—ie not of necessitie as the Vestals among the Gentils but of their owne accord for the zeale and desire of wisdome and attending diligently therunto they contemne the pleasures of the bodie desiring rather immortal children which a Soule louing God may of itself bring forth then anie mortal of-spring What shal we need to say further how they meete in conuersation togeather the men by themselues and the women by themselues apart and what their exercises be which continue to this day and are practised by vs specially about the Feast of the soueraigne Passion in fasting and watching by night and in reading of the Diuine words which the foresaid Authour hath carefully set downe after the same manner as with vs they are hitherto obserued describing their exercises with the Hymnes which we are wont to say and how while one sings a Verse the rest harken in silence and make an end of the Hymne singing the clause therof al togeather with him He addeth moreouer how they to whome the Ecclesiastical functions are committed doe gouerne among them which if anie one desire to know more fully he may reade it in the foresayd Historie of this Authour So Eusebiâ—â— out of Philo. 8. And doubtles Religion continued the self-same course and manner of liuing not only in those first times of the Apostles and Apostolical men but three hundred yeares after and more For Tertullian who liued next vnto the times of the Apostles wrote a Booke of Veyling of Virgins which is yet extant And we find moreouer to this day an ancient Decree of Pope Pius the First made in the yeare of our Lord one hundred fourtie seauen of the Ceremonie to be obserued in the Consecration of Virgins which Ceremonie S. Ambrose in his Booke of the Institution of a Virgin and Eusebius in the life of Constantine doe deriue from the Primitiue Church And in the writings of most of the ancient Fathers we find often mention of Virgins accustomed euen in those dayes to be solemnely veyled and consecrated the Spouses of God and they speake of it as of a thing very ancient and much vsed As in S. Iustin the Martyr in his second Apologie which he wrote in behalf of Christians S. Clement of Alexandria in his second Booke of Stromata in one of S. Ignatius his Epistles who was disciple to S. Iohn the Euangelist S. Cyprian and Origen and manie others Russinus and Theodoret doe also relate that S. Helen when she went to Hierusalem to seeke-out the wood of the holie Crosse found Virgins there consecrated to God And S. Hierome in manie places of his Works but specially in the life of Malcus whome he knew a very old man when himself was very yong doth often make mention of Monasteries and Fathers of monasteries and of the liuing of manie Brethren togeather Finally there is scarce one of the ancient Writers in whome we shal not meete with certain marks or rather with most euident testimonies and proofes of this kind of course 9. If a man aske whether the manner of liuing of Religious people in those ancient times were the self-same which now is held there is no doubt to be made but that they are both alike and altogeather the same and to denye it were Heresie or very neer vnto it For in those dayes they did not only professe Pouertie and Chastitie Obedience to their Gouernours as we haue shewed out of Philo but al of them or in a manner al did oblige themselues by Vow so as to go back from that state was
which are and giueth this solid reason of it that al flesh may not glorie that is that the glorie of so great a work should not be giuen to men and humane forces and so the Crosse of Christ be euacuated as he speaketh To which effect S. Ambrose also speaking very wel biddeth vs marke the heauenlie proiect He hath chosen sayth he to send not the wise or the rich or the noble but fisher-men and Publicans to the end that he might not be thought to haue inuited the world by ostentation of power or bought it out with abundance of wealth or drawne anie man to his fauour by the shew of nobilitie and greatnes that the force of truth and not grace in disputing might preuaile And we must not think that God is changed or that the wisdom of God taketh an other course now for the conuersion of soules then anciently he did For neither can there be anie change in God and the motiues stil remaine least that which is altogeather Diuine be attributed to humane strength to which men are prone enough in their owne disposition because their carnal eyes behold only that which outwardly is done by man and cannot reach to see the force of the inward grace from which al these effects proceede The difference only is this that anciently God for the most part chose those which were bred and borne in pouertie want and now he maketh vse of those who haue voluntarily made themselues poore of their owne accord And the reason is because if al they that are nobly and richly borne were excluded from this perfection they should be depriued of so great a good without anie fault of theirs and on the other side if they should be admitted vnto it with their worldlie riches God should goe from his rule as I haue sayd and therefore he hath diuinely tempered it so that they that are nobly descended and wealthie and powerful might haue part of this glorie yet so as first they forsake their worldlie wealth and honour and bring themselues of their owne good wil to an humble and poore estate And we may obserue further that so long as the Church had no earthlie possessions and the work-men therof were poore and destitute of worldlie helps and lead their life as the Apostles did in hunger and thirst in cold and nakednesse God vsed in a manner no other instruments in it but them But when afterwards as S. Hierome writeth it grew greater in power and riches and lesse in vertue which Age he so long agoe tearmeth the dregs of times then and euer since the Diuine goodnes hath called Religious poore men to this work which cannot be effected but by them that are poore This was figured in that great Golias the Giant representing the Diuel that stood vpbraiding God and his forces for God chose not an other Giant nor yet a man growne to pul him downe but a beardles and naked boy And when the walles of Hierico that is the fortifications which Satan maketh were throwne downe to the ground not by Cannon-shot or militarie engines but with the blast of a trumpet which God knowes how weake it is And the same was foreshewed in that new manner of going into the field without anie weapon but only a lamp put into an earthen pitcher to wit sanctitie couered with an outward humble manner of life which notwithstanding cannot but shew itself and shewing itself confound al the hoast of Satan and al his forces This is the reason which hath moued God to hold this course 3. The second reason reflecteth vpon the men that are to be holpen For wheras example of life is much more forcible to perswade then words alone if the Auditorie heare a discourse of shunning honour of embracing pouertie of voluntarie abasing and humbling ones-self and of al that mortification which the Ghospel teacheth and yet the man himself that speaketh it abound in riches and honour and worldlie glorie his words wil haue litle force because though we may retaine these things and our hart and affection not be vpon them yet it seldome is so and when it hapneth to be so yet people cannot know it because they cannot diue into the secrets of our hart And heer we speake not of what may be but what is more forcible to perswade and winne peoples harts For who can make anie doubt but that people wil easier beleeue that a man sets al humane things at naught if they see him indeed contemne them then if outwardly they see no such thing by him though inwardly in his mind he be so disposed 4. Besides that this kind of life carrieth a great authoritie in the world For wheras the goods and pleasures therof like smooth-toungued dames leade the greater part of the world by the nose they beholding others so easily to resist them and to treade those vices vnder foot to which their consciences tel them that themselues and others are in bondage they cannot but haue a great conceit of them and secretly in their harts admire them and extol them among their neighbours as men that haue done strange things and not without great reason For it is a great point to be maister in this kind of al earthlie things to subdue ourselues and the crooked inclinations which are in vs and they that contemne the world with al the allurements therof must needs be of a noble and heroical spirit and endued with rare and eminent vertue So that breeding so much admiration in the minds of men nothing can be more forcible also to moue and perswade and they that haue not this in them want a special meanes and as it were a proper instrument both to sow and reape this fruit of soules 5. Let vs heare what S. Iohn Chrysostome sayth to this purpose for he doth verily think this to be the cause why in the Apostles time there was so much good done and the Age wherin himself liued was become so barren If twelue men sayth he were able to conuert the whole world think with yourselues how great our wickednes is who cannot reforme our owne subiects being so manie of vs that we might suffise for leuen for ten thousand worlds You wil say the Apostles wrought miracles But it was not their miracles which made them so much admired For manie sinners did cast out Diuels and wrought no such effects but were punished What was it then which made them so great The contempt of money the despising of honour the abstaining from al businesses of this life if they had not had these things though they had raised the dead they would not only not haue holpen anie bodie but been esteemed seducers Thus farre S. Iohn Chrysostome most properly to the commendation of a Religious state the profession wherof is pouertie and a perfect renunciation of al things 6. The third reason may be drawne from the workmen themselues that labour in this
appeares by this one thing because euen they that haue giuen-ouer al busines betake themselues to the spiritual rest of Contemplation shal fayle notwithstanding of their dutie if when their Neighbours are in spiritual necessiâ—ie they leaue not their retired thoughts and runne to help them Which argument S. Augustin vseth writing to the Monks of the Iland Capraria exhorting them not to preferre their owne quiet before the necessitie of the Church at whose labour sayth he if no good people would assist themselues would not haue found the way how to come into the world And so we find that those great men among the ancient Fathers often forsooke their solitudes and the deserts in which they had continued manie yeares for this onlie reason as Theodoreâ— in his Booke intitled the Religious historie relateth of Iulian that when the wicked opinion of the Arians began to spreade itself Bishop Acatius drew him from his denne with this perswasion that seing he endured so much to please God the best way to please him was to goe now into the field and to his power rescue the Church that was in danger Christ when he asked Peter thrice whether he loued him bad him also thrice feede his sheepe And God tendering the Saluation of Man-kind so much as he doth expects that al that loue him and desire to be loued by him take this busines to hart And of Eusebius he also telleth how Amâ—anus wonne him to the like busines wishing him to take heed he loued not himself more then God spending his whole time and industrie vpon himself for if he did truly loue God he would labour to bring manie more to loue him 10. Buâ— that which he recounts of Aphraates a very holie man expresses best of al that which we are saying For in the persecution which the Emperour Valens raysed against the Church he came like a good Souldier into the field and put himself of his owne accord into the batail leauing the wildernes in which he had spent great part of his life And on a time meeting the Tyrant and being challenged by him what he did among men being a Monk he answered vndantedly in these words Tel me ô Emperour If I were a mayde retired in my closet for modestie sake and should see my father's house al on a burning fire were it fitting for me to sit idly beholding the flame And if I should doe so I should also be consumed by the fire And if thou think it commeÌ„dable for such an one to runne out and carrie water labour by al meanes to quench the fire it is that which thou seest me doing thou hast set the House of God on fire who is most truly our Father and I doe what I can to quench it Thus spake Aphraates in those dayes and ours are not much better but are pestered with as much infection now brought-in by Satan as was then by Valens So that the Religious Orders which now are in great number and oppose themselues to his furie do benefit the Church exceedingly and deserue great commendation and honour for it Religion is a perfect Common-wealth CHAP. XXXV HItherto for the most part we haue discoursed of the dignitie which euerie Religious man purchaseth to himself by his vertue which vertue notwithstanding Religion itself abundantly giueth occasion and meanes to purchase Now we wil consider what beautie and excellencie is in the whole bodie of Religion For it cannot be that God should so liberally bestow his graces vpon euerie part therof and leaue the bodie neglected the good of the whole being as Aristotle speaketh more diuine Therefore we wil shew that Religious Orders are a most perfect Common-wealth within themselues And I insist the rather vpon it because manie ancient Philosophers hauing strayned their wits to set downe some absolute forme of good solid and perfect gouerment not to the end to bring it to effect and put it in practise but only to draw such a thing in conceit and leaue the forme therof in their writings could neuer bring it to so much perfection as we see practised in Religious Orders but that which they discourse-of in their bookes comes farre short of what by the goodnes of God we possesse 2. First therefore to euerie man there belongeth two kinds of life a natural life consisting of bodie and soule vnited and a supernatural life infused by Grace and other celestial habits and consequently there be two sorts of Communication amongst men one in natural another in supernatural things and that which necessarily followeth two Common-wealths For as S. Augustin telleth vs a Common-wealth is nothing els but a companie of men linked togeather by some common bond of societie So that the nobler and the more excellent the bond is in which men agree it being the ground of al Communities and Common-wealths the more noble also and more excellent is the Communitie and Common-wealth as the Common-wealth of the Romans contayning the gouerment of the whole world must needs be more maiestical then a Common-wealth of pesants or trades-men if anie such be This our Common-wealth therefore doth in this one thing farre surpasse al CoÌ„mon-wealths that euer were or could be desired or proiected by the Philosophers because the good which is intended in worldlie Common-wealths is earthlie and humane the good which is in ours is Heauenlie and Diuine and consequently surpasseth al other more then anie man can conceaue 3. Another thing wherin our Common-wealth excelleth is this Citties as Aristotle acknowledgeth are not erected for people only to liue in for so as he obserueth there might be a cittie of beasts because they must liue nor only for defence against enemies nor for traffick because so al Confederats should make but one Cittie The cause therefore why Citties are built is to liue honestly and wel in them For if euerie one that gouerneth himself by Reason doe th 〈…〉 doth for some good end a Cittie also which is a thing much more noble then euerie priuate man by himself must intend that which is the best and greatest good which is vertue and honestie This is Aristotle's discourse To what Common-wealth therefore if Aristotle himself were aliue to iudge doth al this agree more properly then to Religion the end of it being nothing but Vertue hauing so manie easie wayes to attaine vnto it specially that being also true which he obserueth that where Vertue is not respected and honoured aboue al other things the best state that is cannot long endure For where shal we find one Common-wealth among those of this world where power and wealth and nobilitie and fauour doe not beare the sway But in Religion vertue doth not only vsually but almost necessarily rule al because they haue reiected al earthlie things the glorie wherof doth so much dazle peoples eyes finding also one thing more in it which the Philosopher in another place doth make a great matter
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
Pouertie which Religious men professe excludeth al these commodities bringeth manie incoÌ„modities with it consequently excludeth al enuie and ambition 10. And so much for the head If we compare the members one with another two things concurre to the beautie and dignitie of Religious Common-wealths First a great equalitie of vnequal members secondly as perfect communication of althings among them as can be For as a Cittie which hath not seueral States and Degrees of the Nobilitie and meaner and middle sort of trades-men and others is but poorly prouided and neuer able to subsist and yet if this varietie be not bound and linked togeather by participation in diuers things it would be in great confusion because it could not be anie wayes One but as Aristotle speaketh ful of manie enemies of the Common-wealth In Religious communities the selfsame is ful as necessarie and they enioy both these perfections without the incommodities opposite vnto them 11. For fiâ—st there is an inequalitie and difference among them in their natural dispositions and inclinations in their studies and knowledge in their wit capacitie and other abilities of their mind and vnderstanding as in al other things that are rightly ordered there is euer some difference and distinction In the heauens some starres are bigger or lesser then other some in this inferiour world al the beastes of the earth are not of like bignes or strength or quicknes the members of the selfsame bodie haue a difference in the honour and beneficialnes of them and that great Householder hath not diuided his Talents equally among al men but to some he hath giuen one to some two to some fiue which kind of disparitie in Religion as it is altogeather necessarie and very vseful so doubtles if we consider it wel it cannot choose but be a great ornament vnto it 12. And to the end it may be no occasion of breach of vnitie and concord it is tempered with such admirable equalitie among them that there cannot be anie thing more like and equal one with another then people that liue in Religion They goe cloathed alike and al weare one kind of Habit their lodging and diet is alike and euerie thing els that is outward to the eye but much more that which is inward agreing in loue participation of good works among them of which I haue spoken at large before and hauing benefit by what soeuer good is in the particular Religion of which they are and in al other Religiâ—us Orders besides These are the solid comforts of a Religious life wherin there is no difference betwixt the learned and the vnlearned betwixt the wisest and the ignorantest man among them 13. Why therefore may we not say of them s S. Augustin sayd of a Cittie wel gouerned that they are al like a consort of Musick where diuers Notes combined togeather make a melodious harmonie For what Cittie can challenge this propertie with more right then Religion where there is such varietie of persons lincked togeather with such concord and discord proportionable disproportion For if the connexion of natural things is beautiful and admirable by reason of the dependencie which they haue of one another in their motions from the first to the last finding the like connexion in things that are gouerned with reason it must needs be the more beautiful and decent the more perfect and noble the nature of them is and consequently if the disposition and order of those inferiour things breed delight in whosoeuer doth behold them these must needs breed much more in practising the like order and connexion So that wheras the Pythagorians imagined a kind of Harmonie in the Celestial Orbes by reason that their motions so wel ordered so constantly obseruing the selfsame course and distance doth expresse a kind of Musical coÌ„cent equally various Religious Orders do so liuely represent the same that if we lend the cares of our mind vnto them we cannot but perceaue a most heauenlie coÌ„sort 14. Finally the perfect communication of al inward and outward things which I mentioned before no bodie drawing anie thing from the rest to his owne particular is an exceeding grace and ornament to this Religious Common-wealth Plato that great Philosopher did so highly esteeme this one point that it was the mayne thing which he required in the Common-wealth which he went about to frame as I sayd before but it neuer could be brought to passe in anie Communitie but in Religion S. Iohn Chrysostome doth highly commend Religious people for it because their houses are free from Mine and Thine which two words sayth he haue been the vndoing of mankind And it is in itself of great coÌ„sequence not only because it is an euident signe of Vnion and charitie but moreouer preserueth and nourisheth it and cutteth-of al matter of dissention which the desire of particular things which euerie bodie cannot enioy is apt to breed And besides this communication there be so manie other meanes and wayes to breed and establish perfect concord and vnion among them that as I sayd els-where out of S. Augustin they are one soule and one hart manie bodies but not manie harts They that wayte those that are wayted on sayth S. Iohn Chrysostome sit at one board and are serued alike they are cloathed lodged alike leade the same kind of life There is not pouertie and riches honour contemptiblenes There be litle great among them according to the measure of euerie one's vertue but no man sees that He that is litle is not grieued as if he were slighted nor is there anie man that slights him 15. Deseruedly therefore doth the Prophet Dauid reckon this among the wonderful works of God that he maketh people of one fashion to dwel in a house that is so louing and vnited togeather as if manie were but one And our Lord himself speaketh of it by the Prophet Sophonias as of a promise of great account I wil restore to the people a chosen lip â—â—at al may cal in the name of our Lord serue him with one shoulder Where the nature of a Religious state is described vnto vs coÌ„sisting in two things to wit in worshipping and praying calling vpon God expressed by the word Lip and a châ—sen lâ—p and in brotherlike loue and vnion al concurriâ—â— with 〈◊〉 strength and making as it were one shoulder by which meanes if there be anie burthen in this seruice of God it is the lighter to euerie particular and felt the lesse by them How much honour Religious Orders haue done to the Church of God CHAP. XXXVI A Cittie placed vpon a hil cannot be hâ—dden and they light not a candle and put it vnder a bushel but vpon a candlestick that it may giue light to al that be in the housâ— Vertue hath this propertie that it bewrayeth itself by the light which it hath no lesse then anie other light and the more
goodnes of God we now are we behold the Secular state in which formerly we liued what was it but a seruitude And in verie deede a farre more hard and cruel seruitude then that of Pharao because it was not our bodie that was held captiue wherin people apprehend so much miserie but it was our soule which was in captiuitie the thraldome wherof is much more to be lamented Besides that for one man to be a slaue to another man is not so very dishonourable but nothing can be more base then to be a slaue to Sinne and the Diuel nothing more vaine then to serue the World The vilenesse togeather with the trouble and tediousnes of the works which we were forced to vndergoe vnder so seuere a command wil lay it more plainly before our eyes For what was our dailie occupation in the world but to worke as they did in base and seruil businesses in dirt in gathering straw in making bricks For when people bestow their whole time and al their labours and thoughts as the fashion is in heaping of honours and riches they handle nothing day and night but earth their harts their thoughts their cares are set vpon nothing but earth because al these are earthlie things and indeed nothing else but earth And there wanted not in the world cruel extortioners to wit our disordered desires with a hard hand continually calling vpon vs and pressing vs and compelling vs to double our labours and to vndertake more then 〈◊〉 were able to wealde and affording vs no rest nor respit so that in effect we did then leade a most miserable life not only ful of trouble and pressure as the word Aegypt doth signifie but a base and 〈…〉 kind of life otherwise then people ordinarily take it to be out of the foolish conceit which they haue because it did inuolue so vile and so abiect a kinde of slauerie as I sayd 3. Out of which seruitude if by Diuine instinct a man goe about to withdraw himself with what fiercenes with what furie doth the cruel Pharao the World and he that domineereth in the world the Diuel set vpon him Then as it were beating his drumme and sounding his trumpet he makes al the forces he can to cut of those holesome thoughts or to diuert them On the one side he rankes the pleasures and commodities of this world the sweetnes of libertie the hope of preferment the greatnes which worldlie wealth brings a man vnto the loue of his kindred and with these he bids him battail On the other side he layes before him the austerities of a Religious life the incommodities of Pouertie the trouble of Obedience and twentie such considerations which are apt and able to fright a man And if these inward assaults which he makes haue not the effect which he desireth he betakes himself to his outward engines he stirres-vp friends to giue him euil counsel he tempts his companions to laugh at him he oftimes makes vse of the power of great men by force to withdraw him Among al which diuelish deuises none are vsually so ful of venom as when he laboureth to make vs stoope to the authoritie of a father commanding vs or of a tender weeping mother beseeching vs or of our bretheren and kinsfolks entreating vs. These be the horse-men and chariots with which the Enemie of mankind doth pursue them that 〈◊〉 from him 4. On the other side our Lord and God who calleth vs out of Aegypt to offer a perpetual Sacrifice vnto him in the Desert doth fight for vs as if the cause were not ours but his owne and doth not only breake the wicked encounters of the Diuel and bewray his treacheries but commonly doth lay most grieuous punishments vpon al such as aduenture to be his instruments in so wicked an enterprise as he dealt with King Pharao and we shal scarce finde anie one sinne so seuerely and so presently punished as this and not without great reason For what greater wrong can a man offer God then to taâ—e away his spouse from him to prophane his temple to raze and demolish the workmanship of which he maketh greatest account what greater dammage can a 〈◊〉 doe his neighbour or what hath a man more precious wherin to suffer So that S. Hierome writing to â—ustoâ—hâ—um who had shut-vp herself in the famous Monasterie of the Cittie of Bâ—thlâ—â—m sayd both sagely and truly Our Lord hath deliuered thee from the cares of this world that forsaking the strawes and brickes of Aegypt thou mayst follow Moyses in the Desert and enter into the Land of Promise Let no-bodie hinder thee neither mother nor sister nor cosin nor brother and if they attempt to hinder thee let them feare the scourges of Pharao who because he would not let the people of God goe to worship God suffered those things which are written But God is not only quick in punishing those that doe oppose but much more readie to assist the Religious themselues and to bring them out with a powerful hand and a mightie arme and if neede be he diuides the sea before them he dries-vp the waues and breaking through al impediments he brings them out of Aegypt singing that is ioyful and with a light hart and giuing thanks to him that cast the horse and rider into the sea This is that ioyful Canticle which S. Bernard describeth speaking to his Brethren in these words Reflect vpon that which yourselues haue experienced in the victorie wherin your fayth hath ouercome the world in the going out of the lake of miserie and of the dregs of dirt you haue also sung a new Canticle to our Lord who hath wrought wonders Againe when he first gaue you to settle your feet vpon the rock and directed your steps I imagine that then also for the newnes of life bestowed vpon you a new Canticle was put into your mouth a Song vnto our Lord. 5. S. Gregorie discoursing of the Plagues of Aegypt and the Benefits bestowed vpon the Children of Israel doth particularly ponder that the Aegyptians were punished with a multitude of flyes the Children of Israel rewarded with the Rest of the Sabbath because 〈◊〉 the people which followeth God receaueth a Sabbath that is tranquillitie of minde 〈…〉 anie more in this life with the motions of carnal desires But Aegypt 〈…〉 of this world is punished with flyes for a flye is an insolent and vnquiet 〈…〉 else doth it signifye but the intemperate cares of the self-same desires of 〈…〉 6 When the Children of Israel were gone out of Aegypt there remayned two things A 〈◊〉 and the Land of Promise Both signifye Religion the Desert the beginningâ— the Land of Promise the proceedings and perfection thereof when a Soule cultiuated and manured by Rule and order enioyeth with time the plentiful fruit of so happie a course Religion is a Desert because it seuers a man from companie and conuersation with Secular people and withdrawes him from
the spiritual vnderstanding which is hidden vnder them we shal easily fal vpon the happines which is in Religion though we may better know what it is by experience and by tryal of it then we can by hearing or reading vnderstand it 12 Hauing therefore discoursed in the precedent Bookes of the Commodities and of the Excellencie and dignitie of a Religious life in this third Booke we wil declare the Pleasure which is found in following it that euerie bodie may see that al kind of happines and perfection attends vpon it as I proposed in the beginning And we haue some more reason to enlarge ourselues in this subiect of the sweetnes of a Religious state because it is generally lesse knowne and Secular people hardly beleeue there is anie pleasure at al in it They wil easily grant that a Religious life is an excellent course of life and much more easily that it is a profitable and safe kinde of course for a man's soule but as for pleasure they vtterly denye there is anie in it and rather apprehend it to be extreme harsh and ful of vnsufferable difficulties This errour we haue heer vndertaken to confute and to proue that this State is not only a pleasant state but much more pleasant then a Secular life S. Iohn Chrysostome doth often spend his eloquence in commendation of a Religious course and particularly in one of his Homilies vpon S. Matthew he preferreth the sweetnes of it farre before the pleasures of the world and before al those iollities and pastimes and delights which are esteemed greatest among them before the curious sights and pageants which were wont to be represented publickly in the Theaters with great cost and state and before whatsoeuer pleasure can be thought-of in intemperate lust shewing euidently that there is as much difference betwixt these two kinds of life and delights as betwixt the harmonie of the Quires of Angels sweetly singing and hogs in their filth confusedly grunting And because the cruel stinking Pharao whome I paynted-out before doth neuer cease to pursue molest those that flye from the seruitude of the world into the Desert of Religion either by himself or by his followers armed with weapons of his owne forging we wil dis-arme him and them and take away al the weapons we can from them and shew that the deceiptful reasons and fallacies with which they are wont to labour to peruert mens iudgements are of no force or soliditie to the end that drowning our enemies againe in the Red sea al deâ—out soules that either purpose to get out of Aegypt or haue alreadie got loose and forsaken it and arriued in the Desert and this happie Land of Promise may enioy the pleasures therof with more satisfaction of minde and more setled assurance THE THIRD BOOKE OF THE HAPPINES OF A RELIGIOVS STATE That the pleasures of the Mind are farre greater then the pleasures of the Bodie CHAP. I. AS in the precedent Booke to proue the excellencie of a Religious State we first searched and setled wherin true Honour and Excellencie did consist so heer we must lay the like foundation and consider what is true Pleasure wherof we are to treate For manie and perhaps I may say most men know no pleasure but that which is the obiect of their tast or touching or other senses and consequently make account that indeed there is no other or at least that these are the principal and most to be stood vpon A perswasion befitting rather beasts then men For they speake and passe their iudgement of things as if they had not a reasonable Soule but a bodie only If they did reflect that they are reasonable creatures and haue a Soule and vnderstanding in them they would conceaue also as the truth is that their Soule so farre surpassing the other part of them which is their bodie hath also functions and pleasures proper vnto it 2. Aristotle though he were a Heathen and wanted the light of Fayth which by the grace of God we haue was of a farre other opinion and in his Seauenth Booke of Morals writeth much more aduisedly to this purpose that al men by instinct of Nature desire pleasure because al haue as it were a sparke of Diuinitie instilled into them which inclineth them to that which in best But because the pleasures of the bodie are most knowne and euerie bodie hath a natural inclination vnto them they haue in a manner engrossed the name and title of Pleasure to themselues as it were by heredâ—â—â—rie prescription insomuch thaâ— manie are perswaded that no other thing can be delightful And in his Tenth Booke he sayth that dishonest and filthie pleasure is not properly and absolutly to be called Pleasure because no man takes it for such but they are intemperate That is to be taken for true pleasure which an honest and vertuous man accounteth pleasure for such an one is the rule of al the actions and pleasures of men and that is only true pleasure which is an honest man's delight That others finde pleasure in other things comes by corruption and consequently those things are not absolutly in al respects pleasant but to them only that are accordingly disposed For as when children take a fancie to a thing and loue it they think for the present that it is the excellentest thing that can be and yet when they come to be men they make no account at al of it so good people take delight in some things and wicked people in others but they only leane to the pleasures of the bodie that haue not the right tast of sound and vncorrupted pleasure 3 â—l this is Aristotle's discourse and S. Thomas enlarging himself vpon the same ground sayth that Pleasure requires three things first some thing that is good which may be conioyned secondly the thing to which it is ioyned and thirdly the coniunction itself and the more perfect these three things be the greater the pleasure must necessarily also be Now certainly a spiritual good is greater then the good of the bodie and man naturally loues it more and makes more account of it as we may plainly see because there is no man that wil not rather choose to want the sight of his eyes then the light of his minde and to be as a beast or a mad man Besides that the knowledge of the minde is more noble and more searching then that which we haue by Sense as euerie bodie knowes And as for the coniunction it is certainly more inward more firme and more perfect more inward because Sense reacheth no further then the outward accidents and rests in the tast and colour and such like a man's vnderstanding searcheth and diueth into the Essence and substance of euerie thing It is more perfect because Sense cannot be ioyned with the obiect without motion which is an imperfect action and therefore also no sensible pleasure can be al of it togeather but part of it must passe away
sighed after their pots of Aegypt and their pompions and onyons and chibols For what is signifyed sayth he by the flesh-pots of Aegypt but the carnal works of this life which boyle in the sorrowes of tribulation as in the fire What are pompions but earthlie sweetnes What is figured by the onyons and chibols which most commonly make them weepe that eate them but the difficulties of this present life which the louers of it passe not without lamenting and yet loue it euen with teares Forsaking therefore the Manna they desired onyons and chibols with their flesh and pompions because wicked minds contemne the sweet guifts which they may haue by grace in quiet and for their carnal pleasures couet the laboursome iournies of this life though they be ful of teares they refuse to haue that wherewith they may reioyce spiritually and desire greedily that wherewith they must lamēt carnally Iob therefore with his truth-telling voice doth reprehend their follie in that out of an erroneous iudgement they preferre trouble before tranquillitie harsh things before the milde sharp before the sweet tēporal before the eternal things deceiptful before those that be assured Thus speaketh S. Gregorie not only truly as he doth alwaies but also eloquently whervnto we may adde another reason out of S. Bernard to wit that if our mind be sensible of the pleasures of the bodie to which it is vnited how much more sensible must it needes be of the pleasures which properly belong vnto itself and are more neerly and truly in it For as a man doth relish the busines after another fashion when his horse feedes vpon his hey and when himself feedes vpon meate that is conuenient for him so it fareth with our soule in regarde of our bodie which is but as it were the beast which carrieth it Doe not therefore mistake saith S. Bernard doe not deceaue thy self so farre as to think that thy Soule is not more delighted with spiritual then with corporal things 8. Another consideration to proue this which we are saying is that the more sutable a thing is to our nature it is also the more pleasing and delightful For so we see that men take delight in one kind of foode beasts in another and among beasts some feede vpon flesh others vpon corne others graze and euerie kind of thing findes most contentment in that which agreeth best with the nature which it hath The nature of man is to be gouerned by reason for though he haue also sense and motion and the facultie of growing yet these belong the inferiour part of him and are not proper to him alone but common betwixt him and beasts Reason and vnderstanding is that which is peoper to Man and belongeth so neare to the perfection and constitution of his nature that without it he were not a man but a beast and consequently the delights which are conformable to reason and grounded in it are both more sutable to human nature and for the same cause more pleasing specially if we consider withal as we may iustly that among the seueral qualities and powers that are in man the higher and the more noble the power is it is also the more pregnant and effectual in operation so that Reason being farre more noble then Sense it exerciseth the functions belonging to reason with more perfection and vigour then Sense can performe the offices belonging to Sense and as it is more pregnant in al other operations so it is more apt to take delight in the things which are agreable vnto it 9. Finally whensoeuer we compare these delights togeather that which S. Gregorie sayth excellently wel of them is very important to be considered The difference sayth he betwixt the delights of the bodie and of the minde is this The delights of the bodie when we haue them not breed a burning desire to haue them and when we take greedily of them presently through satietie they breed a loathing in him that takes them Contrariwise spiritual delights when we haue them not are tedious when we haue them they proue desireful and he that feedes vpon them hungers after them the more by how much he feedes vpon them with the greedier appetite In corporal delights the desire is pleasing the trial distastful In spiritual delights the desire is cold and contemptible the trial delightful In the first desire breedeth saturitie saturitie loathsomnes in the second desire brings saturitie saturitie againe whetteth our desire of them For spiritual delights encrease a desire in our hart while they fil it because the more we perceaue the right fauour of them the more knowledge we haue of that which we must needs loue more eagerly and therefore we cannot loue them when we haue them not because we cannot know the true relish of them Nothing can expresse more perfectly the difference which is betwixt the delights of the bodie and of the minde then that which S. Gregorie heer sayth of them to wit that the vse of corporal pleasures breeds a loathing of them but spiritual delights contrariwise the more eagerly we feed vpon them the more they winne our affection to them For as we cannot discerne which is good wine and which is bad better then by tasting it and our tast is in fine the best iudge of it so by duly weighing the ioy which is true and solid and also that which is false and deceiptful and comparing them togeather we shal be best able to discouer how that in the one there is nothing but emptines and falshood and in the other truth and soliditie euen beyond expectation and abundantly enough to delight vs more and more without end 10. It is therefore sufficiently apparent both by reason and authoritie of the holie Fathers that the pleasures of the Mind are the principal and the chiefest of al other pleasures yet because manie are iealous of that which the holie Fathers say and think that they goe further and speake in a more sublime strayne then humane infirmitie can ordinarily beare I wil conclude this Chapter with a discourse of Plato besides that which I sayd before out of Aristotle where he clearly proueth this wherof we are speaking As hunger and thirst sayth he are an emptines of the bodie so ignorance imprudence are emptinesses of the mind and as our bodie is filled when we take corporal sustenance so our mind with science and knowledge Which repletion therefore is the more solid Is it not that which is made by things which in themselues are more truly solid And which things are to be accounted such and of a more pure substance meate and drinke victuals and whatsoeuer sustenance or perswasions of truth knowledge and in a word al kind of vertue Certainly we must needs confesse that that is most solidly and most truly existent which doth alwaies abide in an immortal and vnchangeable thing and which itself also is immortal and vnchà ngeable such as is the essence of euerie
the world to the seruice of CHRIST where among other things he sayth thus Vaine Rome and powerful to deboish the strong With diuers shapes sollicites thee awâ—y That which he sayth of Rome in those dayes that it was powerful to deboish the strong that is euen such as might be grounded in vertue and diuert them from the course therof may be sayd of al other places in the world Then he shewes the vanitie and dangers of preferment Now hope to rise now feare to fal doth throng Thy hart Stand sure 't is worse to fal from high And who is there that can stand sure in so slipperie a place who is there that doth not rather stand very tickle Wherefore he foretelles him also of the late repentance which experience of such things is wont to bring Too late and then in vaine thou wilt bewaile Deceiptful hope and wish to breake this iayle Which now thou buildst For oftimes we rush into the snares and nets at vnawares afterwards would fayne breake out of them and we cannot vnlesse we looke to ourselues betimes Wherefore hauing discoursed at large of the miserie of such a kind of life he inuiteth him to the more easie and more happie seruice of Christ in this manner Shake-of the yoak betimes Christ's burden's light His yoak is sweet his word is truth his seruice Freedome and to stoope to him is in right Of sonnes of God to command ouer vice And proudest Lords and Kings c. And enlarging himself in the comparison between these two liues sheweth how the seruice of God is true freedome and the seruice of the world is verie slauerie to which al such are subiect as to vse his phrase by Frequenting Court And Princelie pallaces And suffering Rome Make choice of miseries Where as you see he tearmeth the liuing in Rome suffering Rome as a toylesome a trouble something a new manner of speach yet fitly expressing the matter he speakes of and yet more neatly where he stileth them voluntarily miserable that leade such a life which is as much to say as to be twice miserable For if a man suffer miserie against his wil yet he is sound in his iudgemeÌ„t which is a great comfort and not only a comfort but oftentimes a remedie of his miseries but he that loues the miserie in which he is doth not only erro in his iudgemeÌ„t which is of itself a great miserie but doth not so much as seek to auoid it and consequently there is no hope of remedie for him 7. A Religious life is free from al these euils vexations and miseries which are in themselues so manie and so great and perplexe people of this world so much and teare their verie harts in peeces How much this freedome from miserie is to be esteemed may be partly vnderstood by that which passeth in our bodie For though we haue no special thing to take pleasure in yet if we be in health if we haue no feuerish distemper vpon vs if the humours of our bodie be not altered and out of order we take great pleasure euen in that want of disturbance as on the other side it is a great vexation to be troubled with a payne in our side or in our feete or in anie other part of vs. The self-same effect therefore which perfect health and thaâ— general temper of humours worketh in our bodie the freedome from worldlie troubles and vexations worketh in our soule and is of itself alone a wonderful pleasing and delightful thing Wherefore seing people loue their health so dearly and spare no cost to get it nor time to attend vnto it and manie spend their whole substance with the woman in the Ghospel to purchase it and abide fire and lance suffering their flesh to be cut and burnt rather then fayle of it who can think but the tranquillitie of a Religious life is much more earnestly to be desired and al litle enough to bestow and spend in the compassing of it For that which S. Iohn Chrysostom writing in defence of a Monastical life sayth is very true Which is easier and more ful of quiet to be intangled in so manie and so pickant cares subiect to such watch and ward and slauerie to liue in continual feaâ—e and daylie sollicitude least fortune fayle vs our substance wholy perish or to be at libertie free from these bonds and cares For though a man desire no more then he hath though he labour not to adde more weight to the burden of his wealth though we grant al this is it not farre better to discharge himself of his burden then to be crushed by thaâ— which he hath alreadie vpon his shoulders Finally as I sayd before if it be a great happâ—nes to be content with a few things of smal value it must certainly needs be a greater happines to be aboue al necessitie And the same Saint discouâ—sing to the same purpose in one of his Homilies proueth that howsoeuer the world takes the life of Monks to be a distastful and burdensome life yet in verie deed it is much sweeter and more desireful for al these are his owne words then anie other life seeme it neuer so sweet and easie and for proof therof appeales to secular people themselues to whome then he spake and sayth of them that when they see themselues hedged-in with the trouble and vexations of this world then they cal them happie tâ—at free from marriage liue at quiet in Monasteries because they haue not such worldlie saâ—nes grief to oppresse them they are not subiect to al those cases and dangers and deceitful plots they suffer not by enuie or iealousie or phansies of loue nor anie other thing of that nature 8. Where we must note that in this one happines there be two great benefits inuolued For first we are eased of the burden and heauie carriage as S. Iohn Câ—rysostome calles it of the world secondly being discharged of it as it were let loosse we are at libertie which libertie is accoÌ„panied with vnspeakable delight And God through his power and mightie hand being the sole authour of it it is not without great reason that in holie Iob he glorieth of this his work and professeth that it is himself and no-bodie els that vnloose 〈◊〉 bonds of tâ—e 〈◊〉 d Asse and sets him free and giueth him a dwelling in the desert Which passage S. Gregorie vnderstands of Religious people giuing this excellent expâ—sition of it The wild Asse that abideth in the desert doth not vnproperly signifye the life of them that liue remote from the troubles of the world And this Asse is fitly sayd to be free because the seâ—uitude of secular businesses wherewith the mind is much broken is very great howsâ—euer the paines which men take in them be voluntarie And to couer nothing at al of the world is in effect to be free from this seruil condition For prosperous things lye like
violence what thou wouldst doe seing of necessitie thou must then abstaine from that pleasure and haue no reward for abstayning Giue thanks therefore to God because thou shalt haue a great reward and a glorious Crowne if thou liue as they doe without anie reward nay farre more easily more safely more pleasantly both because the hope of restibution doth strengthen thee and the knowledge that it is an act of vertue doth comfort thee And truly considered what effect may we iustly think the hope of a reward in heauen which S. Iohn Chrysostome speaketh of wil worke in a Religious soule seing the greedines of an earthlie recompence or the serious application to studie or to anie other worldlie busines is forcible enough easily to diuert a man's thoughts from al obscenitie Insomuch that Plato himself which a man may with reason wonder at exhorting yong men to liue chaste bringeth an example of a certaine man of â—arentum and diuers others besides whome there he names that abstayned from al pleasure of that nature to the end to preserue their bodilie strength intire and in the ful vigour which it ouâ—ht to be for the Olympical Exercises They therefore sayth he abstayned from that pleasure which vulgarly is esteemed happie that they might ouercome others in Wrastling in the Race such other exercises and shal not our youth be able to doe the like for a farre more noble victorie what victorie to wit that subduing pleasure they may liue happily moreouer shal not feare of coÌ„mitting a grieuous offence be able to make theÌ„ ouercome that which others that are farre worse then they are reported to haue ouercome What would Plato haue sayd if he could haue had experience of the force of the loue of God seing he thought the loue of earthlie things to be so effectual wheras the loue of God doth so wholy possesse a soule that it taketh no delight but in things Diuine and Celestial and abhorreth more then death itself anie thing that sauours of vncleannes Which S. Macarius proueth in this manner If the loue of carnal marriage separate a man so farre from father and mother and brethren that esteeming them al strangers he loues his wife only and cleaues to her and hers as to his owne if I say the loue of flesh doth so breake with al other loue how much more shal they contemne al loue and delight in other things that haue so neerly linked themselues to God and drunk so plentifully of his loue 3. These are the reasons why the abstayning from al pleasure in this kind is so easie and pleasant and the ground whervpon S. Hierome deliuereth these words in commendation of this vertue How great happines is it not to be a slaue to a wife but to Christ not to serue the flesh but the spirit For he that cleaueth to God is one spirit And S. Bernard accordingly speaking both of Chastitie and other vertues accompanying it applyeth to this purpose that saying of the Prophet short in words but large in sense Delight in our Lord auerring that al Religious people are so plentifully made partakers of this delight in our Lord that none of them al can denye but that they feele it My Brethren sayth he Secular people may say so you cannot say so For who is there of you that hath not often experienced the delight of a good Conscience tasted the sweetnes of Chastitie Humilitie and Charitie This is not like the delight in meate or drink or such like yet it is a delight and a greater delight then al these For it is not carnal delight but Diuine 4. S. Ephrem also as it were astonished with the pleasures of Chastitie discourseth in this manner O Chastitie mother of loue resemblance of an Angelical life O Chastitie cleane of hart sweet in tast chearful in countenance O Chastitie which maketh men like to Angels O Chastitie reioycing the hart of him that possesseth thee and giuing wings to a Soule to fly vp to heauen O Chastitie which bringest a spiritual ioy and takest away sorrow O Chastitie which dost diminish the passions of the mind and free it from perturbation O Chastitie a spiritual Chariot lifting him on high that possesseth thee O Chastitite that buddest like a rose in the midst betwixt the soule and bodie and fillest the whole house with a fragrant smel This and much more sayth this holie ancient Father And certainly if we grant that filthie obscenesse hath naturally so much force to allure vs and to set vs so much on fire notwithstanding the vnseemelines of it we cannot think but that honestie and puritie and the beautie of so rare a vertue must needs be much more forcible For what comparison is there betwixt light and darknes or betwixt dirt and mire where hogs doe tumble and those lillies among which the Spouse doth so willingly feed that he refuseth al food without them And thus much of Chastitie 5 The delights of Obedience are somewhat more apparent because Obedience hath none of the incommodities of Pouertie nor yet so fel an enemie as Chastitie our owne bodie making warre against Chastitie and being both vncapable of feeling anie delight in puritie of life and carrying vs rather headlong to al kind of sensualitie Obedience dependeth of the mind only which being capable to conceaue the beautie of so great a vertue may easily also perswade itself to loue it and being so perswaded there remayneth litle or no contradiction from abroad Besides other things which encrease the sweetnes of it first that if freeth vs from the troubles and anxieties which are wont often to occurre in setling or gouerning our estate in vndertaking or leauing this or that busines indeed in al occasions and howres of our life secondly because it putteth vs into the hands of God and placeth vs in his armes to be carried and ruled and cherished by him then which what can be more delightful or more to be desired For if we ayme at honour which doubtles in itself is pleasing nothing can be more honourable then to be so tenderly loued and so louingly dealt-with by so great a Maiestie if it be profit that taketh vs which also is ful of pleasure nothing can be more profitable then to relye our whole life and al that we doe vpon such a guide Finally al manner of comforts delights are contayned in this one to see ourselues so inwardly linked to him who is the onlie Father of mercies as the Apostle stileth him and the God of al comfort which as al other spiritual things no man can rightly value but he that hath tryed it and they that haue tryed it doe so louingly and so passionatly affect Obedience that libertie is a crosse vnto them as we reade of B. Aegidius a Franciscan-Friar For when S. Francis by reason of his eminent sanctitie had giuen him freedome to go whither he would and dwel where
harshnes false delight vncertain pleasure hard labour timorous quiet the thing itself ful of miserie and a deceitful hope of happines Beware thou thrust not thy neck thy hands they feet into these fetters An answer to them that obiect that Religious people barre themselues of the pleasures of this life CHAP. XVII VPon the former grounds we may easily answer another imputation which people lay vpon Religious courses to wit that they depriue a man of whatsoeuer is comfortable to flesh and bloud For though it be true as it hath been sufficiently proued that no state vnder the cope of heauen is so capable and so fruitful of spiritual delights as Religion is yet it may perhaps stumble some bodie that there is no place in it for the delights of Sense without which the ioy which man hath vpon earth is maymed and as it were lame of one side For Man being a compound of bodie soule there want not them that think they are neuer wel though their mind feast it if their flesh as I may say be kept fasting And it sticks the more in their stomack because the pleasures of the mind are ayrie subtil not so easie to be perceaued the pleasures of Sense are more palpable and plaine for euerie bodie to see so that if a man haue the fiâ—st only he hath in a manner nothing but he that hath plentie of these latter is generally accounted happie 2. This kind of temptation in my iudgement was fore signifyed in the Children of Israel when hauing Manna from heauen in that abundance that al the countrey round about was ful of it and they were to be at no further trouble or care then to gather it it being besids in itself a very sauourie kind of sustenance as being made by the hands of Angels what did the common-people say notwithstanding of it and how did they murmure Our soule say they doth now loathe ouer this light kind of meate For being carnally giuen they sighed after the flesh-pots of Aegypt because those meates stuffed vp their bellies they preferred them before the food of heauen thought this but light stuffe in comparison of that other 3. For the cure of which errour or rather madnes we must consider that al the inconuenience which is heer obiected depends of peoples imaginations conceiting that he that is barred of the pleasures of the bodie wants sâ—me great matter and the verie name of Want vpon the first apprehension is apt to breed Sorrow and discontent because it is as much to say as I haue not that which were much to be desired or which is necessarie which yet is not alwayes true For it hapneth oftentimes that we haue not diuers things which we haue no need of nor haue no great desire of them For example a man hath not feathers like a bird nor hornes like a beast nor scales like a fish nor diuers other things which other creatures haue neither doe we desire to haue them or because we haue them not doe we think ourselues the worse The matter therefore is in our desire and consequently he that desires not a thing want it not And so they that are desirous of honour or wealth if they haue it not are troubled because they want it but they that desire it not cannot be sayd to want it because they are not sorie they haue it not 4. And further it is much more delightful not to desire a thing then to desire it and withal to haue it For so we see that they that are mad after their bodilie pleasures when they haue their fil of them take much more pleasure in abstayning from them then in continuing in them Is it not therefore much better to doe that betimes which time brings them to choose and out of vertue and vpon good aduice to resolue vpon that before hand which disordered fulnes forceth them vnto And yet we cannot grant that they are both filled alike to their contentment For if we speake of the fulfilling of our desires in which people imaâ—in that al happines consists they that desire nothing haue their desire much more perfectly fulfilled then they that desire a thing and haue it Which S. Iohn Chrysostome reckons among the rest of the commodities of a Religious life for with these worldlie kind of people it is sayth he as if a man should be so thirstie that before he can drink one cuppe he desires another and another and though he drink neuer so much cannot quench his thirst certainly such a man though he haue neuer so much lickour to drink cannot be accounted happie but he is rather happie that free from this necessitie of drinking feeleth no thirst nor is vrged anie way to drink for the first is like a man that hath a burning feauer the other like one that is in perfect health 5. And this which S. Iohn Chrysostome deliuereth vpon the point of reason S. Augustin confirmeth by his owne example relating with grief this among the rest of his errours of his secular conuersation that while gaping after lucre honour he was walking one day through the cittie of Milan with his head ful of an Oration which he was to pronounce in prayse of the Emperour that then was burning as he speaketh with a feauer of consuming thoughts by chance he cast his eye vpon a beggar that was very pleasant and iocund and at the sight of him he fetched a deep sigh and spake much to his friends that followed him of his owne follie that haling the burden of his infelicitie after him through the thornes of his disordered desires and aggrauating it by continually haling it the vtmost of his hopes and ayme was to come to that assurednes of contentment and ioy to which that beggar was already arriued and to which perhaps he should neuer arriue For that which that poore fellow had gotten by a few farthings which he had begged to wit to be ioyful and contented in mind that he aspired vnto by so manie wretched windings This therefore which S. Augustin sayth of this poore man may much more truly and with more proportion be sayd of a Religious state For why doth anie man desire the pleasures of the bodie but to haue content and ioy in them Religious people haue this already and are contented and ioyful vpon farre better and more worthie grounds then the pleasures of Sense can arriue vnto and on the other side not desiring them they cannot be sorie they haue them not 6. Againe what is there in these earthlie delights why they should be so much desired or sought for For to say nothing of the dammages and dangers they bring a man's soule into nor how vnworthie a thing it is for Man that is so noble a creature to be stil hanging after that which is common to beasts I speake only now of that itching delight which egs a man on so much to these pleasures
what to doe To giue them food in season that is to dispense not to be impetious If therefore this which S. Bernard deliuereth or rather which our Sauiour hath left ordered in his Chruch be the model of al Ecclesiastical Iurisdiction how much more doth the same hold in the gouernment of Religious houses seing both of them flow from the same head and the reason and ground and vse of them is equal in both and the manner of Religious profession requireth moreouer with much greater reason this kind of humble proceeding He therefore that hath command ouer others in Religion is not Maister but Seruant He attends vpon al their necessities both of bodie and soule this is al his employment day and night in this he spends al his thoughts and endeauours And againe S. Bernard els-where sayth that the busines of spiritual Gouernours is like to that of Physicians wholy directed to the help of their Patients And in another place he stiles them Mothers and exhorteth them to their dutie in these words Forbeare stripes lay open your â—earts â—â—l your breasts with milk let them not swel with arrogancie 9. Seing therefore al the power which is in Religious Orders is intended for the benefit of the Subiect what followes but that it must needs be as natural and as delightful to liue vnder such a power as it is natural and pleasing to euerie bodie to seeke his owne benefit And what shal we need to stand gathering manie voyces for it since a Heathen Philosopher and one of the greatest wits among them scanning the principles of Nature auerreth it With this desire of knowledge of Truâ—â— sayth he is 〈◊〉 a desire of Souâ—raignetie so that a mind wel framed by Nature wil not willingly obey but him that instructeâ—â— or teacheth or commandeth iustly and legally for the benefit of the partie In which sentence whatsoeuer we may think of the first part of it we cannot certainly but admire in the second how a Heathen as I sayd a man plunged in pride and ambition could by the light of nature deliuer that when we speake of instructing and teaching or anie other commoditie redounding to ourselues it is not only not repugnant to Nature for one man to obey an other but most agreable to Nature 10. Al which is yet more euident in the light which we Christians haue For we see the like order setled among the blessed Angels for some of them haue preheminence ouer others and their verie nature was ordained so by God and the same confirmed afterwards in the state of Grace which he gaue them And Diuines deliuer that the like had been with men if they had continued in the state of Innocencie Wherupon S. Thomas hath this discourse that the state of Innocencie being free from al miserie imperfection could not haue admitted of that kind of Superioritie by which one maketh vse of an other man for his owne interest because it is a seruile kind of thing and subiect to much miserie But as for the Superioritie which is current among them that are free-borne directed to the good and benefit of them that are subiect there can be no doubt but it should haue been in vse in that state because it is a comelie and wel-beseeming thing good for them that obey 11. Though why doe we stand reasoning the matter so long since we find by experience so manie in the world that for a smal gaine or in hope of some little preâ—erment voluntarily sel away their libertie How manie serue for daylie or monthlie or yearlie wages Others liue in a more honourable seruice but yet serue in hope of greater rewards and wayte so diligently vpon some great man or other and are so readie at euerie cal so obsequious so watchful that happie were it for Religious people if they could be as quick and chearful and liuelie in obeying as they are Shal we say that they also doe what they doe against nature and against the haire If they did they would not go so willingly and so diligently about it nor be so ambitious of such places nor part with so much money for theÌ„ 12. If therefore it be natural and easie for them to serue after this manner because euerie bodie doth naturally seeke his owne commoditie and that which is agreable to nature cannot but be easie why should not the case be the same with Religious people or rather better by hâ—w much the reward which secular seruants hope for is but smal and neither durable nor certain Religious people serue vpon hopes of an eternal reward and happines euerlasting 13. Besides that they that serue in the World serue vpon farre harder tearmes first becâ—use they subiect themselues to an other man who in nature is but their equal secondly because mens fancies and affections are so vncertain and various that oftimes we must labour manie yeares before we can creep into their fauour and when with much difficultie and manie yeares wayting we haue got it it is lost againe in a moment without anie fault of ours only vpon the other's fancie It is not so in the seruice of God For to attend vpon God and to be his seruant is the greatest honour in the world an honour for Kings to ayme at and seruing God we obey Reason and rule ourselues by that Rule which in itself is so strayt and so constant withal that we haue nothing to stand in feare of but least we ourselues depart from it 14. For this is certain and we must neuer let it goe out of our thought that Religious people serue not Man as he is Man but serue God and are subiect to men only as they beare the place of God Which is euident out of the forme of their Vowes which tyeth them not to anie man liuing but to God And as we on our part doe vow ourselues to him so he for his part neuer layes aside the care of gouerning vs nor doth euer put vs ouer to an other so as to forsake vs but gouerneth and ruleth vs and sendeth vs and calleth vs back when he pleaseth according to the promise which he made to his Apostles He that heareth yoâ— heareth me so that to conclude as it is not against the nature of Man to obey God but rather ingrafted and in-bred in nature so neither is it against nature to obey that man whomsoeuer God hath appointed in his place and whom we haue no other reason to obey but because we behold God to him and consequently it cannot only not be hard to conforme our wils in this manner to the Diuine wil but must needs be more easie and more pleasant then to follow our owne wils Which S. Bernard maketh aâ—couâ—t to be so true that he saith it is a verie slauerie to follow our owne wil and a very hard task And to this purpose he applyes that saying of our Saâ—iour Come vnto
reason which he giues holdeth not only in Humilitie but in al vertues and particularly in that wherof we are speaking that a Soule becomes like the busines which it hath in hand and is wholy configured as he speaketh and conformed to that which outwardly it doth And no wonder seing there is such affinitie betwixt bodie and soule that whatsoeuer is offered to our corporal senses must needs moue it and we find it to our cost by daylie experience that the things which are represented vnto it by our eyes our eares and other senses doe make much more impression in it then that which our thoughts offer vnto it though our thoughts be the more natural and more proper action of our soules 11. Which if we consider it wil be no hard matter to discouer the difference which is betwixt him that leaues the world and worldlie things in affection only and in effect retaynes them and him that parts with them both in affection and effect The former roweth as it were against the streame and consequently riddeth lesse ground goeth on with more difficultie is much more tired with it and farre more apt to be carried downewards againe and most commonly it falleth out that he is for whom shal a man almost find that is able to stand in so continual a combat and beare vp against so manie rubbes and encounters The other sayleth with wind in poope nothing lyes in his way nothing hinders him al things help him al further him the Place the State his Companions his employments his intentions al his thoughts and whatsoeuer he heareth or seeth 12. S. Gregorie addressing himself to those that are of this confident humour think they can attend to the seruice of God keep their lands and goods determineth the Cause for vs as if he had been chosen Vmpire on both sides giueth the other partie a check in these words Manie couet not that which belongs to others but out of a loue to an vnperfect quiet seuer themselues from the braÌ„glings of this world they desire to be instructed in holie Writ they couet to attend to high Contemplations but yet forsake not the care of household-busines with perfect freedome and so oftimes while they lawfully attend vnto it they are involued in the vnlawful contentions of the world desiring carefully to preserue their earthlie things forsake the quiet of mind which they sought for labouring with continual fore-cast to saue their flitting substance the word of Diuine knowledge which was coÌ„ceaued in their mind comes to naught because according to the saying of Truth the tâ—ornes ouercharge the seed which began to spring the busie cares of earthlie things shut out the word of God out of their memorie and while they forsake not the world perfectly they walke stumbling on entangling themselues in their going that they cannot goe What could be sayd more cleere on our side and particularly where stiling al earthlie things a flitting substance he giueth vs to vnderstand that the nature of them is to be alwayes either flitting from one hand to an other or running to decay and consequently they aske so much care and paynes and attention to preserue and stay them that while a man's thoughts are busied in it what time or meanes can he haue to think of heauenlie things 13. Now wheras they wil needs perswade themselues that they can keep their worldlie possessions and not set their affection vpon them they are certainly much mistaken not only in my opinion but in the iudgement of al those that vnderstand things right For we see dayly before our eyes how men are taken with the things of this world before they think of it meerly by vse and custome of handling them and are oftimes most intangled when they think themselues most at libertie For as a man growes secretly in loue with the bed in which he lyes and with the chayre in which he is wont to sit and finds it not til he be called to rise So the loue of these earthlie things creeps so couertly into our affection that we think ourselues stil at libertie feele not the fetters in which they haue inthralled vs but then we feele them when death or chance must part vs. We caÌ„not haue a better witnes of this which we are saying then S. Gregorie who deliuereth it both vpon good grouÌ„ds of reason and his owne experience For thus he relateth how he liued in the world 14. That which I should haue sought was euen then layd open vnto me out of the loue of Eternitie but my wonted custome had obliged me not to change my outward manner of liuing and while my mind did yet vrge me to serue the world as it were in outward shew manie things began to rise against me of the cares of the world that now I was held not in outward shew but which is worse in affection S. Gregorie therefore confessing this of himself others may easily see how much more they ought to feare and beware of the like knowing themselues to be so farre inferiour to S. Gregorie in strength and vertue For this is the reason why holie men as the same Saint obserueth in an other place stand more in feare of worldlie prosperitie then of aduersitie For they know sayth he that while the mind is held-on in pleasing businesses it willingly sometimes leanes to exteriour things they know that oftimes a secret thought doth so misleade it that it is altered it knowes not how 15. And thus much we haue spoken of Religion as it is a fit instrument meanes to Perfection in regard it freeth the passage of al encumbrances which lye betweene vs and a spiritual life and in a manner stop-vp our way But there is yet something more in it that of itself and for itself is greatly to be desired and they that haue it not though we should grant them al things els must needs confesse they want no smal spiritual ornament enrichment of their soules For first in Religion there is the point of Abnegation of our owne wil a point of high perfection and properly Euangelical For he that is free to dispose of himself as he list may often euen in good works mingle much of his owne wil in prayer in almes-giuing and the like and so much as he mingleth of his wil so much he leeseth of the value of his work So that the happines which we purchase by wholy vnuesting ourselues and intirely casting-of our owne wil in al things and for our whole life-time is a happines that cannot be expressed in words nor purchased but by the Vow of Obedience 16. A man may say that in the world the sole Wil of God may be our Guide ayme And it is a glorious saying and carrieth a faire shew soundeth big as long as we stand in the speculation of it but when we come to the proof and practise al that imagination of
generation wil be in vayne in them that doe not marrie and yet Nature hath giuen it vs and God hath so appointed and no man that is wise doth anie thing in vayne This is the argument both of ancient Hereticks and of those of our dayes that maliciously oppose and cauil at the wholesome continencie with which the holie Church is so much honoured and stored We must therefore make the same answer which we make to hereticks to wit that whatsoeuer is instituted for the good of the whole kind is not idle or in vayne though in some particulars of that kind it hath not the effect if in others it haue We see the like in most natural things for in al kinds of fruit and herbs there comes a great deale of seed which is neuer sowen rather a smal deale of it is vsed to that end and yet no man euer accused Nature for it as if it had made it in vayne And we may say the like of man though in man there is yet a further thing for Continencie in this kind being free and voluntarie and in euerie bodies power to practise or not to practise it it was not fit that Nature should determine it but the wil of Man neither that we should be borne so but that we should out of reason and iudgement embrace it Wherefore it was fitting that al should equally haue the power by nature both they that would vse it and they that for the Kingdome of heauen would refâ—ayne the vse of it And this is answer enough to this point 6. But we haue an other reason stil to deale with not altogeather vnlike this which we haue now confuted of some that are not sollicitous for â—he continuance of the whole world but of their owne House and Familie And therefore if their onlie sonne or onlie daughter make choice of a Religious State they lament and mourne and which is worse they repine at it as if their whâ—le Familie should be quite rooted out And to say the truth it is but a foolish and impertinent kind of grief For which is more to be stood vpon the sanctitie of a Sâ—ule or Posteriâ—ie And what good is there in posteâ—itie If they feare they shal want an heyre vpon whom their lands may descend first they haue a world of kindred and perhaps more then enough secondly there wil neuer want poore people in whom they may make Christ their heyre vpon farre better conditions then their owne child For one man that is heyre to an other that is dead cannot requite him that made him his heyre but Christ our Sauiour doth then most of al recompense a man with rewards eternal Moreouer what would they doe if that onlie sonne of theirs haue no issue For so their line would fayle and which is more to be lamented without thanks and without reward Which argument S. Hâ—erome doth chiefly insist vpon when he perswadeth Furia not to marrie Dost thou feare the liâ—e of Furia shal fayle and that thy father shal not haue a little one of thee to creepe in his breast for al that are married haue children It is ridiculous to hope for certain that which thou seest manie haue not and manie leese it when they haue it To whom shalt thou leaue al thy riches To Christ who cannot dye What heyre shalt thou haue Hâ—m that is thy Lord. 7. But to grant that it is happines to preserue a man's Familie how smal how short how farre inferiour is it to the happines of a Religious life For not only particular men but whole Families dye and once come to an end and though they continue neuer so long yet in time they must needs decay and aâ— last be wholy extinguished Seing therefore they aâ—e subiect to so manie casualties is not he a verie foole that shal feed himself with hope that his issue shal alwayes continue and moreouer striue so much that it may continue as to oppose himself to the Counsels of God and endeauour to alter and hinder them 8. Finally how doth this extrauagant desire of continuing a descent become a Christian for in a Heathen and Infidel it might be perhaps more tollerable For as Aristotle writeth the reason why men and beasts haue a desire of issue ingrafted in them is because sayth he al things couet to be alwayes and alwayes to continue but because they cannot in themselues compasse it being subiect to dye they labour to compasse it at least in their owne kind in which they seeme after a manner themselues to continue so long as a part cut of from them doth continue What force hath this reason in the light of Christianitie wherin we haue so certain a promise of an Eternitie in our owne persons both in bodie and soule that we need not seeke that in others which we shal haue in ourselues And this is that which Nature chiefly desires But the miserie is that most men doe not gouerne themselues according to this Diuine light but suffer themselues to be lead by Sense and their natural inclinations which I must needs confesse is a most corrupt and most dangerous proceeding Against the feare of some that they shal want necessaries for their bodie CHAP. XXVII LEt vs preuent and cure if we can their feare also that mistrust least if they forsake al they shal not haue wherewithal to passe their life Of which feare what can be sayd more proper then that which is in the Psalme And they spoke euil of God and sayd Can God prepare a table in the desert S. Bonauerture in his Apologie for the poore reduceth al this difference to two heads and sayth it proceedeth either of Infidelitie as in them that doe not beleeue that God hath care of what hapneth among men at leastwise not of them in particular or it comes out of Pusillanimitie which is euer coupled with a slacknes in the loue of God and an earnest loue of ourselues wheras they that frame a right conceit of the goodnes and prouidence of God cannot doubt but that God hath more care of their life then they themselues 2. Whervpon S. Augustin sayth A iust man cannot want daylie food seing it is vritten Our Lord wil not kil the soule of a iust man with hunger And againe I was yong and became old and haue not seen a iust man forsaken nor his seed seeking bread And our Sauiour promiseth that al things shal be added to them that seeke the Kingdome of God and the iustice thereof and wheras al things are God's he that hath God can want nothing if he be not wanting to God So when Daniel was by the King's commandment shut-vp in the Denne of lions God sent him his dinner and among the hungrie wild beasts the man of God was fed So Helias was maintayned in his flight the crowes ministring vnto him and the birds bringing him meate in time of persecution S. Hierome sayth
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
for al kind of sanctitie and particularly in dealing rigorously with their bodies And perhaps in truth or at least if we compare their manner of proceeding with that which is ordinarie amongst others we must confesse they weâ—e too seuere and went beyond the moderation which a bodie would think weâ—e reason But God would haue it so in them and gaue them that abundant measure of grace and strength not that others should striue to be as rigorous in that kind as they and compare with them in it for that were absurd temeritie but to the end we should the more willingly and more cheerfully apply ourselues to that measure and proportion which is now vsed in Religious Orders and not think anie thing intollerable seing they went through with farre greater austerities What therefore need we feare in a way which we see hath been troden by so manie Saints before vs in a way where we meete with such abundance of heauenlie comforts as I haue discoursed of in so manie Chapters before in a way where whatsoeuer can be bitter being cast into such a sea of sweetnes must needs be exceeding sweet 8. But al this which we haue said belongs to the cure of the mind and the strengthning of it Is there no medecine for the flesh itself It is hard to find anie because our flesh is neither capable of aduice nor apt to tast the sweetnes of vertue nor to foresee the hope of that which is to come so that properly that which it doth it must doe vpon command and be compelled vnto it as a beast with the spurre switch curbe sometimes perhaps with good bastâ—nados by vse and custome be brought to that which is reason and made lesse shy of good order and discipline And yet not to leaue it wholy destitute but by reason also to perswade it as much as it is capable to be content to take paines and liue continent we may lay before it that daintie exhortation in which S. Bernard demonstrates that a Religious and vertuous course of life is profiâ—able for the flesh itself These are his words Doe not ô bodie doe not 〈◊〉 al the time For wel mayst thou hinder the saluation of thy soule but canst not worke thine owne Al things haue their time Let the Soule now labour for itself or rather labour thou with it because if thou suffer with it thou shalt raigne with it So much as thou hindrest the reparation of it so much thou hindrest thine owne because thou canst not be repayred til in it God see his image reformed Thou hast a noble guest ô Flesh a noble one indeed and al thy welfare dependeth of the welfare of that guest yeald due respect to so great a guest Thou dwellest in thine owne country but thy soule lodgeth with thee as a pilgrim and a person exiled I beseech thee what country-fellow if a Noble-man or a man of great power would lodge with him would not willingly lodge himself in some corner of his house or vnder the stayers or in the verie ashes and yeald the more honourable place to his guest as it is sitting he should Doe thou therefore the like regard not thine iniuries or troubles so that thy guest may haue honourable entertainement with thee And that thou maist not peraduenture flight and contemne this thy guest because he looked like a pilgrim and stranger think carefully with thy self what benefit the presence of this guest doth bring thee It is he that giueth sight to thy eyes hearing to thy eares sound to thy tongue tast to thy palate and motion to al thy members If there be anie life anie sense anie beautie in â—â—ee a knowledge it as a fauour of thy guest Finally his parting wil shew what his presence yealded for so soone as the soule is departed the tongue lyeth stil the eyes see nothing at al the eares are deafe the bodie growes stif the face growes wanne and after a short time al wil be a stincking rotten carkasse and al the beautie of it turned into corruption Why therefore for euerie smal temporal delight dost thou disgust and hurt this guest seing but for him thou couldst not so much as feele anie delight Moreouer if being as yet exiled and an out-cast from the face of God by reason of the falling-out of God and him he be so beneficial to thee what wil he be when he shal be reconciled Doe not ô bodie doe not hinder that reconciliation for thy self mayst come to great glorie by it Offer thy self patiently yea willingly to al let nothing passe which may be a furtherance to this reconciliation O if thou couldst tast this sweetnes and value this glorie The Lord of hoasts himself the Lord of vertues the King of glorie himself wil come downe to reforme our bodies to configure them to the bodie of his glorie How great glorie wil that be how vnspeakable an exultation when the Creatour of al who came humble before and hidden to iustifye soules wil comâ— loftie and manifest to glorifye thee ô miserable flesh not now in infirmitie but in his glorie and Maiestie How long therefore doth this miserable foolish blind senseles and truly mad flesh seeke after transitorie and perishable comforts yea certainly discomforts if it happen to be put by and iudged vnworthie of this glorie and moreouer eternally tormented vnspeakable torments Al this is of S Bernard Of them whom the loue of the world hindreth from Religion CHAP. XXX NO doubt but the comelines and beautie of Religion is so great that were it not that people are as it were held in irons by the flatterie of the world and the false shewes which it makes of deceiptful pleasures it were able to inuite and bring al men to embrace it For we know there are manie and euer haue been that being called of God and acknowledging themselues to be so haue made offers to follow him and yet held back by the commodities and pleasures of the world haue not had the hart to disengage themselues and fly out of it but stil haue remayned in their former fetters entangled What remedie but to shew them plainly before their eyes what the world is wherin they liue that is what mischief lyes hidden in it vnder this shaddow of pleasure which they are so loath to parte with Six kinds of mischief we may reckon reducing them to these heads Deceipt Shortnes Miserie Danger of offending God Blindnes Sinne. 2. First therefore what is more ful of deceipt and a more open lye then the world making so manie faire promises and performing nothing and when it makes a shew of performing coming farre short of what it promised it telles vs that the commodities which it offers are special good ful of contentment and happines where indeed there is no true contentment no solid ioy or pleasure to be had in them And we shal not need to stand alleadging reasons to proue it we see it
as people vsually liue To regard men more then God to be more obseruant of the lawes and customes of the world then of the law of God to be so very sollicitous for that which concernes the bodie and so carelesse of their soule as if they had none at al finally to take so much paines for temporal and perishable things and not to be willing to moue so much as a fingar for that which is eternal and knowing so certainly as they doe that they shal dye to discourse and talke and proiect as if they were alwayes to liue 8. What wonder is it then if through the multitude of these snares and this hideous darknes and blind mist which hangs before their eyes they fal into the last and greatest of al other euils an infinit companie of sinnes and haynous offences and bring al things to confusion For we see that in the world al in a manner liue like beasts their passions leade them by the nose whither they list they â—ustle and runne at one another as beasts with their hornes and heeles and are readie to eate vp one another through hatred and displeasure The good are neglected the rich only and powerful honoured the poore oppressed truth sanctitie sinceritie in a manner exiled deceipt dissembling flatterie vanitie bâ—aâ—e sway and that which is the source of al other euils a most desperate forgetfulnes of God and their owne soules saluation This is the face of the world which if anie man wil behold and view with an vnpartial eye he wil be so farre from being taken with it that I perswade myself he will vtterly detest it and think himself neuer at quiet til he haue gotten out of it as out of a stincking prison and euer-winding labyrinth of errour which is that which the Prophet Hieremie wiâ—hed Who wil giue me in the wildernes an Inne of trauellers that I may forsake my people and depart from them because al are adulterers a companie of transgressours 9. But some bodie wil say Are al wicked that liue in the world and is there no hope of their saluation God forbid some there be amongst Secular people whom God doth preserue from bowing their knee to Baal but they are few in comparison of others and they that are goe on but slowly and with much difficultie and easily get a slip and fal back againe Now when we aduise vpon anie thing we alwayes regard that which most commonly hapneth and that which is natural to the thing which we aduise vpon and not that which hapneth to one or two The nature of fire is to burne of water to drowne whosoeuer goes into it and yet the three Children had no harme in the fire nor S. Peter in the Sea and manie others haue escaped both without hurt And is there notwithstanding anie man so mad as to cast himself wilfully into the sea or into the fire because they escaped For as I sayd we must regard the nature of the thing not that which falleth out sometimes contrarie to the ordinarie course by the particular prouidence of God And the same we may say of the world For seing the natural disposition of it is so euidently deceiptful and malicious and the pestilent infection of Sinne so generally spred al ouer it that it is hard to auoyd it and few escape it seing also there be so few in it that find the narrow way to saluation though some doe in al reason it is to be shunned as I sayd of fire and water 10. For who can warrant thee that thou shalt be one of those few And what follie is it to put a busines of so great coÌ„sequence as thy eternal saluation or damnation in so great a hazard or to imagine thyself so fortunate that the poyson of the world shal haue no force vpon thee alone though thou coÌ„fesse it generally infecteth others This were madnes indeed a signe of litle care of saluatioÌ„ specially beholding before our eyes so manie that suffer ship-wrack and holie Scripture so seuerely thundreth in our eares so manie feareful sayings and amongst the rest that of S. Iames Adulterers doe you not know that the friendship of this world is enemie to God Whosoeuer therefore wil be a friend of this world is made an enemie to God Against the feare which some haue that they shal neuer be able to shake off their euil customes CHAP. XXXI THere be others whom neither the loue of the world nor of their owne flesh doth hinder from Religion because it is too open too palpable a temptatioÌ„ to yeald vnto But they are held back by another more suttle deuise feare least the euil habits which they haue gotten in the world wil be stil hanging vpon them stil confronting them and haue not so much confidence as to hope to roote them out because by long custome they are so deepely setled and ingrafted in them vnlesse they doe roote them out they think they shal not be at peace and quiet nor be able to perseuer in a course so contrarie to their wonted strayne 2. But they that buzze vpon these thoughts first in my opinion feare where there is no feare for there is no reason at al why they should doubt but that in Religion they shal ouercome al these euil customes whatsoeuer they be and secondly I doe not wel vnderstand the ground drift of their discourse in it For if they conecaue that a bodie must continue to liue a secular life and that it is beâ—ter to doe so because they think they shal neuer shake off their euil habits me thinks it fares with them as if a man finding himself in a long iourney quite out of his way should choose to goe on in his errour rather then go back againe because of the labour difficultie which he appreheÌ„ds in it wheras he knoweth most certainly that the farther he goes on the farther he goes out of his way consequently shal either neuer come into the right way againe or if he resolue euer to come into it must take much more paynes and labour to effect it for so these kind of people wil either be continually heaping one vice on the back of another despairing as the Apostle speaketh of themselues or if at anie time they think of reforming themselues and returning into the way of vertue it wil be the harder for them to compasse it the longer they continue their wonted customes 3. But the principal meanes to breake the neck of this temptation wil be to shew euidently what a grosse errour they are in that think it so impossible a thing to ouercome their euil customes wheras indeed in Religion they may be easily ouercome which we shal quickly demonstrate if we consider the nature of the customes themselues the grace of God And from the nature of the euil customes I argue thus Euil customes are habits and the nature of al habits is
though there were no other harme likelie to befal vs the verie delaying a busines of so great weight is a great harme and hinderance vnto vs for it bereaueth vs of the vse and benefit of so manie good things as are in Religion a losse which can neuer be repayred for so manie dayes yea so manie howres as this demurâ—ing taketh vp so much gaynes and profit doth it take from vs because in Religion no day no howre passeth without excessiue gaynes Thirdly we runne hazard of inconstancie and as we are al mutable frayle infirme we put ourselues in danger of yealding in the meane time either to the importunate sollicitations of the Diuel or the flattering shewes of the world or to our owne flesh that stil repineth and laboureth to slip the collar A ship out of the harbour is alwayes in danger and ought to desire nothing more then speedily to put into the hauen 15. How speedily doe we desire that al other businesses should be dispatched euen those that are of greatest weight and consequence though they bring a heauie obligation vpon vs for tearme of life Who doth admit of so manie delayes if he pretend for a Bishoprick or other promotion or if he be to marrie and yet who knowes not what a heauie burden the one is and how ful the other is of troubles and inconueniences In Religion we tye ourselues to God and know that his nature is gentle affable louing liberal in his guiâ—â—s patient in bearing our imperfections When we manie we tye ourselues to a woman a woman I say of as frayle a nature at least as ourselues in sexe inferiour most commonly inclinable to manie vices to anger pride head-longnes pratling and some yet greater and it is a wonder if we light not vpon such a one The yoak of Religion hath been long tryed before by as manie as are or euer were Religious What therefore shal we need to feare passing at such a foard where such an infinit companie haue passed before vs with happie successe 16. And finally we must remember how death continually hangeth ouer our head and the manie chances that may bring vs vntimely vnto it of which S. Augustin speaketh thus Who hath promised thee to morrow Where thou readest that if thou reforme thyself thou shalt haue pardon reade me if thou canst how long thou shalt liue Therefore thou knowest not how long it wil be Reforme thyself and be alwayes readie Wherefore differrest thou til to morrow And S. Bernard in an Epistle to certain Nouices of his commendeth them highly because they were so forward to put their purpose of Religion in execution The Crosse of Christ sayth he wil not anie more appeare emptie in you as in manie sonnes of distrust who delaying from day to day to be conuerted vnto our Lord taken away by vnexpected death in a moment descend to hel 17. These are the points which they that by the instinct of God are called out of the boysterous waues of this world to the quiet hauen of Religion ought seriously to consider For what is the drift of this pretence of taking aduise or making some trial of ourselues but a colour and shadow to cloake and hide the snares which the Diuel layes for vs and the secret loue of the world which we are loath openly to acknowledge to the end we may be long in leauing that which we leaue vnwillingly which is scarce credible how dangerous a thing it is for nothing is more easie then at last neuer to forsake that which we are so loath to part with And they that doe so willingly accept of delayes let them giue eare to S. Bernard a man of no meane vnderstanding and experience in these things Let them hearken to what he sayth to one Romanus a Subdeacon of the Court of Rome and make account that he speaketh to themselues Why dost thou delay to bring forth the spirit of saluation which thou hast so long agoe conceaued Among men nothing is more certain then death nothing more vncertain then the howre of death for it wil come like a theef in the night Woe to them that shal be great with child in that day If it come vpon them and preuent this wholesome child-birth alas it wil break through the house and extinguish the holie yong impe For when they shal say Peace and securitie then suddain ruine wil come vpon them as the paynes of a child-bearing woman and they shal not escape O therefore make haste get away depart let thy soule dye the death of the iust that thy latter things also may be like to theirs O how pretious in the sight of our Lord is the death of his Saints Fly I beseech thee stand not in the way of sinners How canst thou liue where thou darest not dye And againe the same S. Bernard writing to another that had asked a yeare 's respit to make an end of his studies speaketh thus vnto him I beseech thee lay thy hand vpon thy hart and reflect that the terme of thy yeare which to the iniurie of God thou hast taken respit in is not a yeare pleasing to God nor to please him in but a sower of discord a feeder of anger and a nourisher of Apostasie a yeare to extinguish spirit to shut out grace to bring thee into that luke-warmnes which is wont to prouoke God to vomit Of a temptation rising from our Parents and Kindred CHAP. XXXIV BEHOLD an other engine which the Diuel makes vse of against a Religious vocation grounded in the tender affection which euerie one beares naturally towards his kindred which S. Hierome fitly tearmeth the Ramme or a warlick instrument to batter downe Pietie and deuotion for it hath two parts as it were two hornes wherewith it endeauoureth to shake and beate downe this rampire of Saluation The one is the natural loue which they of whom we are borne and they that are borne with vs of the same Stock doe clayme as it were by right The other comprehendeth al the wayes which Kindred is wont to vse to turne a man's resolutiâ—n from so holie a purpose by praying by entreating by teares by argument by laying load vpon reasons concerning their house and familie and twentie such other deuises 2. Against this suttle and withal vehement and strong temptation of the Enemie for both concurre in this which is seldome seen in others it behoueth vs to be armed and first to be throughly possessed and to hold it as an infallible Maxime that when once we are assured that it is the wil of God that calleth vs to Religion what way soeuer we come to be assured of it whatsoeuer afterwards offers itself vnto vs to diuert vs or draw vs from that vocation cannot come but from the Diuel Wherefore whatsoeuer our parents friends or kinsfolk or anie bodie els for it is alone who they be say or doe in this kind we must giue them the hearing
and make account of al as coming out of his shop that layeth wayte for al but as a cunning theef is there most watchful and diligent where the bootie is greater and of whom it is written His food is the elect For oftimes whom he hath not been able by himself to conquer he hath conquered by these kind of smoother instruments as making their way more easily into our breasts And it is an ancient deuise of the Diuel which fel too wel out with him in our first father Adam For what importeth it as S. Augustin speaketh to this verie point whether in a wife or in a mother so that Eue be she that we must beware-of in euerie woman For this shaddow of pietie comes from the leaues of that tree with which our forefathers did first couer their nakednes out of a most damnable pietie Climacus therefore is in the right when he sayth It is better to contristate our parents then to contristate our Sauiour IESVS He created vs he redeemed vs they by their loue haue often been the destruction of their beloued The loue of God and the holie desire of him extinguisheth in a soule the carnal loue of parents but he that imagineth that both these loues can be shut-vp togeather in one hart deceaueth himself Let not the teares of thy kindred moue thee least thou bring vpon thyself euerlasting teares while thy parents and kinsfolk compasse thee round like bees or ratâ—â—eâ— like waspes weeping and lamenting that so thou mayst ouercome grief with grief Thus sayth Climacus 3. Yet because they that are ignorant and vnlearned pleade in this case the law of Nature and the commandment of God willing vs to honour our parents let vs see what force this their argument hath And first we must suppose as a principle of Diuinitie in which al agree that in this kind of busines we owe no obedience at al to our Parents and Diuines giue three reasons of it The first we may take out of S. Thomas where he sayth in that which belongs to the nature of the bodie al men are equal among themselues a seruant is not inferiour to his maister nor a child to his parent meaning for example of corporal necessities generation and the like from whence he concludes that no man can in reason be compelled either to marrie or to liue a single life for other mens or his owne father's pleasure And Aristotle deduceth the same out of the grounds of nature for hauing disputed at large the obligation which children haue towards their parents in the end he putteth this question whether in al occasions they must so liue in obedience to them as it can neuer be lawful for them to depart from it and answereth that they are not bound in al. For if a child be sick he must obey the Physician rather then his Father in that which concernes his health and in like manner the General of the field in that which belongs to the lawes of armes 4. If anie bodie alleadge the commandment of the Law willing vs to honour our Parents we answer as S. Augustin did to the Heretick Adamanâ—us who grew to that heighth of impietie that he was not ashamed to slander the Ghospel as if it were contrarie to the Old Law in this point For he answereth that we must both honour our parents and yet without anie impietie may contemne them to preach the Kingdome of heauen because we must honour them in their rank and degree but when that honour stands in competencie with the loue of God specially if Parents hinder that loue then we must neglect it and shake it off 5. A second reason is because the power which parents haue ouer their children being a participation of the authoritie which God hath ouer them from whom as the Apostle speaketh al paternitie is deriued it is but as the power of a deputie or delegate Wherefore if God command one thing and a Parent an other who can make anie question but the power and iurisdiction of a parent ceaseth because it is contrarie to the wil of him that gaue that power For it is as if a King should place a Steward of his house-hold or a Gouernour in a towne and that Officer should command one thing and the King tâ—e contrarie by obeying the King's Officer a man should be a rebel and disloyal to the King Vpon which ground S. Bernard in the Epistle which he put his hand to for one Helias a Monk of his Monasterie to his parents sayth thus The onlie cause why it may not be lawful to obey our parents is God For he sayth Who loueth father or mother more then me is not worthie of me But if as good and vertuous parents you loue me if you carrie towards your sonne a faithful pietie wherefore doe you disquâ—et me when I seeke to please the Father of al who is God why doe you labour to with-draw me from the seruice of him whom to serue is to raigne Truly now I know that the enemieâ— of man are his domesticals In this I ought not to obey you in this I acknowledge you not to be my parents but my enemies 6. A third reason is because if we cast our accounts right and summe-vp al duties and the heads of them which we owe to our parents we shal find that in comparison of God we haue receaued litle or nothing from them For wheras Man is a compound of soule and bodie parents haue no hand at al in bestowing our soule vpon vs which is notwithstanding the best part of vs and in a manner al in al. For our soule is wholy created by God and neither man nor Angel can possibly come neer the effecting of it by al the power they haue As for our bodie if they had the whole framing of it alone yet we should not owe them much more then if they had bestowed a garment vpon vs or some kind of instrument to worke with or a vessel to hold something in for these are the seruices which the bodie doth for the soule and truly not much more rather in manie things it hindereth it it troubleth it it dulleth it so that it hath not al that belongs to a perfect instrument in the functions for which a soule needs it Wherefore as I sayd though our parents had been the sole framers and giuers of our bodie what were it But indeed how litle of the bodie itself doe our parents giue vs ' For if a man should spit vpon the ground and God should presently of that spittle frame an image or some other thing who should be sayd to be authour of that image God or he that by chance spet vpon the ground For in like manner God vseth the vnfashioned matter which falles from man to fashion a bodie out of it He frameth it he orders it he makes the sinnewes of one part of it the bones the bloud
examples of later yeares but what can we bring more substantial to our purpose then this which we haue sayd or out of a more substantial authour Wherefore it cannot be denied but this kind of sinne hath been alwayes almost reuenged by God with present and greeuous punishments So that we see the saying of the Apostle fulfilled also in this If anie one violate the Temple of God God wil destroy him For if this be true of a temple of stone dedicated to his Diuine Maiestie how much more true wil it be in a deuout Soule which is a Temple farre more holie and more deare to God Wherefore if parents be so eager vpon this busines because they loue their children and think it hard to want them they must consider that they cannot doe their children whom they loue so deerly more harme in anie thing and consequently that it is not loue but hatred and if they doe it for their owne comfort and solace in this life they haue iust cause to feare first least they offend God and secondly least they sayle of that comfort and benefit which they seeke 6. And we shal not greatly wonder that God doth so severely punish this offence if we consider the greeuousnes of it which S. Anselme layeth open before vs in one of his Epistles in these words If he that separateth the pretious from the base that is a soule from the world be as the mouth of God â—e whose mouth and hand draweth out a soule that adhereth to God to the world what shal he be Shal not that fal vpon him which our Lord sayth He that gathereth not with me scatteâ—eth and he that is not with me is against mee And S. Chrysostom laying load vpon this offence reckoneth how manie degrees of malice this one sinne contayneth The first degree of malice against our neighbour sayth he is to neglect the beast or caâ—tle of our enemie if they chance to stray or fal into the mire and this carelesnes was forbidden by the law of God The second not to releeue our enemies themselues if they be in want The third to contemne our neighbour if â—e be a stranger The fourth to contemne those that are of our acquaintance The fift to neglect not the bodies only but the soules of our Brethren that are perishing The sixt to neglect our children that are in distresse The seauenth neither to looke after them oâ—â—selues not to get others to doe it The eight to hinder them that offer themselues to help them The ninth not only to hinder them but voluntarily to oppose their saluation Behold to what height of malice and crueltie in S. Iohn Chrysostom's opâ—nion this preposterous loue of parents doth bring them that thinking to doe their children a pleasure they become paâ—â—icides and coÌ„mit so much the more barbarous murther vpon them as the life of the soul is better then the life of the bodie Against which crueltie S. Bernard doth deseruedly exclaime in this manner O hard-harted father ô cruel mother ô barbarours impious pareÌ„ts yea not parents but peâ—eÌ„ptorie man-killers whose sorrowes are the safetie of their children whose comfort their destruction who had rather I should perish with them then raigne without them ô strange abuse The house is on fire the flame â—ingeth my back and when I am flying I am forbidden to go out when I am escaping away they perswade me to returne And they perswade me that remayne in the fire and out of obstinate madnes and mad obstinacie wil not shunne the danger O furie fye vpon it If you slight your owne death why do you desire mine If I say you care not for your owne saluation what auayleth it you to persecute mine why do not you rather follow me that am flying that you may not burne doth it ease your payne if you kil me with you and is this your onlie feare least you perish alone What comfort can he that burneth afford them that burne What comfort I say is it to the damned to haue fellowes of their damnation or what remedie is it for them that die to see other dying 7. Parents therefore to the end that by opposing the wholesome counsels of thâ—ir children they may not fal into these mischieâ—es which S. Bernard layeth before vs and that which I say of parents al friends and kinsfolk and al others must take as spoken to themselues let them duly weigh these considerations and arme themselues with them as also by the heroical examples of such as haue not only couragiously borne the losse of their children but reioyced in it for the loue of God Let them set before their eyes first that noble mother of the Macchabâ—es which in one howre lost not one or two but seauen sonnes and did not leese them so as they stil remayned aliue though separated from her as in Religion but saw them torne in peeces before her eyes and taken from her by most barbarours torments And yet what sayd she what manner of exhortation did she vse vnto them She exhorted euerie one of them as the Scripture speaketh stoutely in her countrey-language filled with wisedome and instilling manlie courage to her womâ—nish thought sayd vnto them I know not how you appeared in my womb and as followeth al ful of noble aduertisements 8. S. Felicitas in the New Testament patterned her vertue and as S. Gregorie discourseth hauing as manie sonnes as the other She did feare in leaue them behind her in flesh as much as carnâ—â— parents are wont to feare lâ—ast by death they should send them before them And the moâ—her of Melâ—thon may be ranked with them for he being one of the fourtie Martyrs and the yongest among theÌ„ in the prime of his youth she seing â—im lye wâ—â—h his thighs broken in peeces and yet aliue exhorted him to coÌ„staÌ„cie moreouer when the rest were catted away she tooke him vp vpoÌ„ her shoulders following the catt put him with his coÌ„panions when he was dead 9. What shall I say of Abrâ—haÌ„ who did not as these women not hinder the putting to death of his sonne by the hand of another but vpon the commandment of God did not stick with his owne hands to put his sonne to death and the sonne which was al the hope he had of posteritie This is a resolution which beseems a faithful man specially a Christian This is constancie required in the Ghospel to desire rather that our children obey God then ourselues not as we see now the fashion is to diuert them and by al the craft and deuises possible to peruert them when they are going not to death but to life and to a farre more pleasant life and to think they haue done a great exployt if by what meanes soeuer they can they ouerthrow a man's resolution that is aspiring to Religious perfection 10. Anna Mother to Samuel did not so but after manie yeares of sterilitie hauing receaued a sonne offered
is our enemie secondly because though the Diuel should moue vs to Religion he alone could neuer moue vs so effectually vnlesse God did inwardly draw vs and concludeth that a thought of entring into Religion euer comes from God by what meanes soeuer it come into our mind 11. This is the doctrine of S. Thomas and that his onlie authoritie may not carrie it we may confirme it by reason because as Cassian writeth wheras our thoughts rise from three heads or fountaines to wiâ— either from a good spirit or from an euil spirit or from our owne spirit We may easily vnderstand that thoughts of mortifying our flesh of forgoing our freedome of taking vp our Crosse cannot be from our owne spirit because nature doth abhorre and shanne al austeritie much lesse can they be from the Diuel for what hath he to do with perpetual Chastitie with Obedience with the voluntarie humiliation of ourselues he being the Prince of pride and nothing more hateful to him then these vertues And if this wicked spirit cannot moue vs to anie particular vertue as to the loue of God to a greater faith or hope in him or to true and solid humilitie no more then ice can be cause of fire or fire of ice much lesse can he moue vs to that vertue which in a manner comprehendeth al vertues If anie bodie feare least the Diuel do it out of craft and for some sleight which he hath in it that he may afterwards worke vs some greater mischief this is also a great errour much like to that in which the Iewes were that absurdly and impiously obiected to our Sauiour In the Prince of diuels he casteth out diuels And they must be answered with the answer which our Sauiour gaue That Sathan cannot diuide his owne kingdome for so he should do in this if he should go about to thrust sinne out of a man's soule or which is al one bring a man to a place where he may easily get out of it He is not such a foole not so little skilled in this warre against soules as to let go the prev which he hath in his clawâ—s and to suffer it to saue itself in so strong a hold and a place which doth so much annoy him and he himself to help him forward to that place vpon hope that he shal recouer him afterwards with greater gayne Seing therefore this is but an idle and foolish feare and of such only as know not the deuises which the Diuel hath it remayneth necessarily that it must be the good spirit to whom we owe the beginnings and the proceedings and perfection of so great a work 12. If anie man obiect that some fayle and go back from the course which they haue begunne and therefore they were not called of God because the counâ—â—l of God remayneth for eueâ— S. Thomas shal make an answer for â—s whose words are these Not al that is of God is eternal for if it were so God should not be the Creatour of things corruptible which was the heresie of the Manichees And as it is in nature so it is in grace for grace is giuen vs so as while we liue in this pilgrimage we may leese it because we haue freedome of wil which as it might haue reiected the heaueÌ„lie guift when it was first offered and so not receaued it so it may cast it away when it hath receaued it And therupon S. Thomas concludeth that the thou 〈◊〉 of entring into Religion needeth no probation whether it be of God or no but whos euer feeleth such a motion in his soule must admit of it as of the voice of his Lord and Creatour and a voice which tendeth wholy to his good and benefit 13. I haue been the more willing to enlarge my self in this matter because if it be once agreed that these holie and wholesome thoughts cannot proceed from the craft of the Enemie nor from our owne natural inclinations but of the sole goodnes and liberalitie of our Sauiour IESVS it cuts off a great part of the occasion of feares and doubts and demurres in the busines And that which I sayd before followeth euidently that long consultation about it is not only vnprofitable the thing being so cleer in itself but very dangerous because it giueth scope to the Diuel to play vpon vs the longer It followes also that when we are in deliberation about this busines we must not cal our carnal friends and kindred to counsel which both S. Thomas and al others with â—â— yâ—t consent delâ—uer both because the natural affection which they haue hinders them that they cannot see truly how things stand and because as our Sauiâ—ur himself sayd not al receaue this word that is al are not capable of it And what aduise can they giue in a busines which they doe not vnderstand Wherefore as if a man be to build a house he doth not cal paynters or gold-smiths to counsel but maister-carpenters or masons and if a man be sick he doth not send for Lawyers to aduise with but Physicians and those of the best and as in al other things we take the opinion of such men as are most versed in the thing we aduise about so in this great work being to build a spiritual house which may stand against al winds and weather and flouds and to attend to the cure not of our bodie but of our soule shal we goe and aduise with them that either haue no iudgement at al in these things or are preiudicated with the seueral affection wherewith they are corrupted It is therefore to be imparted only to vertuous men and to speake truly to them principally that haue gone the way before vs that is to Religious men who hauing had experience of it are the better able to direct others vnpartially in it and shew them how to proceed without errour For were it not wonderful follie and madnes if a man had a iourney by sea or land to take such a guide as neuer went the iourney in his life when he may haue his choice of manie that haue done nothing els al their life-time 14. A fift rule in this busines is that al vocations of God are not alike and that there cannot be one rule giuen to measure them al by so as a man may say it is not a good vocation because it agrees not with this rule God is richer tâ—en so and more plentiful in his counsels ouer the sonnes of men and drawes them vnto himself seueral wayes and men themselves being of such seueral dispositions and natures as they are and hauing so manie different exercises and customes and fashions it agreeth best with them to be brought to God by different meanes For as fowlers haue not one kind of net nor one kind of bayte to catch fowles but some for one kind and others for others as they know the humours of the birds are so God bendeth and applyeth himself to the
seueral natures of men both for their benefit to winne them the 〈◊〉 to himself and to keepe the sweetnes which is fitting in his fatherlie prouidence ouer al. Wherefore as he called Pâ—ter and Andrew from their boates and Matthew from the Custome-house because the one was a Publican the others fishermen and tooke S. Paul in the heate of his zeale of persecuting the Church because that was then his humour so in al Religious vocations one is called vpon one occasion and others vpon others and some also out of the midst of their sinnes Which manifold wisedome of God Cassian among others admireth dispensing as he speaketh the saluation of men with different and vnsearchable pietie and bestowing the largesse of his grace according to euerie one's capacitie diuers innumerable and vnsearchable wayes while he quickneth the course of some that goe willingly and silently on to greater feruour some that were vnwilling he compelleth against their wil heer he helpeth to fulfil that which we profitably desired and there he inspireth the verie beginings of a holie desire which manifold largesse of the Diuine dispensation the Apostle considering cryes out O height of riches of wisedome and knowledge of God! How incomprehensible are his iudgements and his wayes vnsearchable 15. And it is easie to see that this which Cassian saith is true if we consider what occurrences of place and time and other circumstances God hath made vse of to bring people vnder this his blessed yoak of Religion As that which S. Hierome writeth of Paul the first Hermit that going by chance into a denne or caue of earth to hide himself from the rage of Decius and Valerianus that persecuted the Church of God after he had been there a litle while began to take a delight in that solitude and that which he began of necessitie he continued willingly and perseuered in it al his life-time The angrie humour of the yong Prince Arcadius was the occasion why that great Arsenius who afterwards was so great a Saint then Maister to the yong Prince forsaking the world gaue himself wholy to the seruice of God for while he sought to put his bodie in safetie he found the much more deceitful safetie of his soule What shal I say of Paul surnamed the Simple who taking his wife in adulterie forsooke wife and house and al and went strayt to S. Antonie in whose schoole he came in a short time to great perfection of sanctitie That which we reade of Abbot Nutius a famous holie man is yet more admirable for while he was yet a Heathen and a notable theef he went on a time to robbe a Monasterie of Nunnes and getting vp to the top of the house there he fel asleep and saw in his sleep a King admonishing him to desist from his wicked courses wherupon he presently desired to be Baptized and betooke himself to a Religious course of life and therin came to that sanctitie that besids other miracles like another Iosue he caused the Sunne to stand The like is recorded of Moyses a Black amore a notable cutter and murtherer that being once in danger of his life he fled into the next Monasterie to saue himself and there strucken with remorse of conscience and feare tooke vp his rest and neuer parted thence An accident also brought S. Romualdus to a Monastical life wherin he so much flourished For his father Sâ—gius who afterwards became a Monk vpon his sonne 's example hauing killed one of his kinsmen vpon a deadlie quarrel which he had against him lay close for some dayes in the Monasterie of Classiâ— where Romualdus partly by the good admonitions of one of the Monks of that house partly by the aduise of S. Apollinaris that appeared twice vnto him resolued to forsake the world so that the murther which his father had committed in which he also had some hand was the occasion of so great good 16. But nothing is more admirable in this kind then that which Sophronius a graue and ancient authour recounteth of a yong man that seing a noble Ladie buried in rich attire out of couetousnes attempted the next night to breake open her graue and steale away her apparrel but the woman rising-vp suddenly layd hold of his hand and rebuking him very sharply threatned him withal that she would neuer let him goe but there he should dye with the stench and ordure of the place yet at last vpon the wonderful earnest sute he made vnto her she told him she would let him goe vpon condition he would promise her faithfully to enter presently into Religion which he both willingly promised and speedily performed for from the graue he went strait to a Monasterie where the Abbot whose name was Iohn admitted him and related this whole storie to Sephronius not long after it hapned adding moreouer that the man wept so bitterly when he came vnto him that his teares were witnes sufficient of the truth of so rare a miracle and the happie successe declared that this also was a true and wel grounded vocation 17. What shal I stand recounting the infinit multitudes of them that haue been brought to Religion by houshold-afflictions and calamities by sicknes by some wrong or other receaued in their estates or in their persons and good name and by other inconueniences which haue hapned vnto them in the world People commonly are wont to censure them as if they entred out of despaire and not as moued of God But they speake ignorantly fixing their eye vpon that which is without and not seing the inward grace of God For in truth neither pouertie nor sicknes nor anie worldlie affliction is strong enough to pul a man out of the world and bring him to Religion But if a man enter and enter in that manner and with those intentions as he ought it is certain that the wisedome of God doth outwardly indeed vse that as an instrument sprinkling worldâ—ie things al ouer with gal to withraw a man's hart from them but inwardly he giues him his light and the knowledge of his truth which pulles him from his former estate and brings him vnto his holie Mountain and into his tents And we proue it euidently thus For how manie be there and haue alwayes been that oppressed with like pouertie sicknes and calamities haue neuer had notwithstanding the least thought of entring into Religion but rather haue stuck the faster to the world What is the reason therefore that they saued not themselues out of that ship-wrack and these escaped but that these had the help and hand of God to draw them out S. Hierome vnderstood the truth if this point very wel and vseth this argument among the rest to Iulian in his long and eloquent Epistle which he wrote vnto him to perswade him to forsake the world For wheras he had buried two of his daughters almost at a clap and besides lost his wife
them for that which is better and of farre greater value Which is that of which S. Bernard putteth Sophia a noble and rich Ladie in mind vpon a resolution which she had to forsake the world and consecrate herself to God The things sayth he which thou abandonest are smal earthlie transitorie That which thou desirest is great heauenlie eternal I wil say more and yet say but the truth Thou forsakest darknes thou entrest into light from the deapth of the seas thou risest to the harbour from a miserable slauerie thou art rescued into a happie freedome finally from death thou passest to life For hitherto liuing after thine owne wil not after the wil of God liuing at thine owne direction not according to the law of God liuing thou wert dead 4. S. Ambrose for this reason likeneth the voluntarie renunciation of al things to a thing deposited because when we depositate anie thing with a friend we receaue the self same thing againe at the time agreed on and haue this commoditie that in the meane time it is sure vnto vs in a safe hand Thus he speaketh to vowed Virgins Let vs grant that you must sit downe with losse of your patrimonie doe not the kingdomes of heaueÌ„ hereafter recoÌ„peÌ„se the losse of such fickle goods Though if we beleeue the words of Heauen there is no bodie that shal haue left house or parents or brethren for the name of Christ that shal not receaue much more at these times in the world to come life euerlasting Put thy trust in God thou that trustest man with thy money put it into God's hands He like a good keeper of the hope which we depositate in him wil repay the talent of his trust with multiplied vse Truth doth not deceaue Iustice doth not circumueÌ„t Vertue doth not beguile 5. The force of which reason of S. Ambrose was declared by a heauenlie vision which hapned to S. Laurence Iustinian For it is recorded of him that when he was about nineteen yeares of age at which time youth is most slipperie and most in danger as being then vpon the bending our Sauiour appeared vnto him in the shape of a Virgin brighter then the Sunne and with a louing contenance spake thus vnto him Why dost thou my yong man thus waste thy hart seeking peace powre out thy self vpon manie things that which thou seekest is in my power to giue thee If thou resolue to haue me for thy spouse I promise thou shalt most certainly haue this peace The yong man taken with so admirable beautie so large a promise craued her name and her descent She answered I am the Wisedome of God which tooke the shape of man vpon me to reforme man-kind S. Laurence therupon replying that he most willingly tooke her for his spouse she kissed him and with great expression of ioy as he conceaued went her way And not long after he betaking himself to a Monasterie to effect the marriage which was offered him found by experieÌ„ce as we haue sayd that he was not only no looser by it but got much more then he had in the world and things of incomparable price 6. This conceipt therefore of the greatnes of earthlie things being remoued we must also banish a certain feare which some people haue least the difficulties of a Religious life be vnsupportable and more then the forces of our frayle nature are able to beare or at least that if a man haue so much hart as to abide them he must needs liue a heauie vncouth life which to say the truth is but an idle childish feare For as I haue shewed at large before we must not so wholy fixe our eyes vpon that which we see outwardly of Religion which I must confesse is somewhat seuere but that withal we must looke into that which is inward which alayes al the seueritie and indeed takes it quite away and giues a man such inward sweetnes as nothing can be more pleasant then a Religious life which is one of the arguments which S. Hierome vseth to Heliodorus writing thus vnto him Dost thou feare pouertie But Christ sayth the poore are blessed Doth labour dant thee But no ChaÌ„pion is crowned without sweating for it Dost thou take thought for meate drinke but Fayth feeleth no hunger Art thou afrayd to bruse against the bare ground thy hollow limmes with fasting But God lyeth with thee Doth the il-fauoured hayre of thy neglected head affright thee but thy head is Christ. 7. But what need we stand vpon force of reason in a thing which we may see with our eyes For partly we reade partly we dayly see before vs so manie examples of them that forsaking the world haue liued and doe this day liue in Religion with excessiue ioy and contentment as it is wonderful Had they not bodies and soules such as we haue If watching therefore and fasting the yoak of Obedience the incommoditie of Pouertie finally al kind of labour and paynes that can be taken by man were to them light and delightful what weaknes is it for vs alone to imagine euerie thing so burdensome and so intolerable Had not they the same nature the same God no acceptour of persons father to al comforter of al This is the consideration which in the like exigent holp that great S. Augustin and absolutly thrust him vpon the resolution which he tooke of abandoning the world and of al those that haue been reclaymed from the broad and spacious way to the narrow path of Christ for ought we find written none euer went so fearfully to work and hung vpon so manie delayes as he did according to his owne relation writing of these his difficulties and demurres and of the horrour which he had of a new life in regard of his old customes which had taken so deep root in him And yet he ouercame theÌ„ al as I sayd with this thought how manie without number not only like to himself but farre weaker then he in regard of their age or sexe went chearfully through with this kind of life And these are his words On that side that I had bent my face to goe and where I trembled to passe â—here was layd open before me the chast worthines of Continencie chearful and not dissolutly merrie honestly enticing me to come that I should not misdoubt reaching forth to receaue me embrace me her pious hands ful of whole troupes of good examples There I saw so manie boyes and gyrles there a great deale of youth al ages graue widowes ancient maydes amidst them al Continencie itself not barâ—en but a fruitful mother of sonnes of ioyes of thee ô Lord her husbâ—nd And she laughed at me with a kind of laughter that exhorted me as who should say shalt not thou be able to doe that which these these Or could these and these dâ—e it of themselues and not rather in their Lord their
world to which he was much engaged in affection by a thought of Eternitie For thus he discoursed with himself Betweene that which is limited that which is infinit there is no proportion consequently not only one life which a man hath but though he had manie liues if it were possible it were nothing in comparison of the eternal rewards 14. Another that while he liued in the world was a great Lawyer tooke much paynes in his Clients causes at last resolued thus with himself Seing a man must labour and take paines in this life it is much better to take paynes for God who rewardeth his seruants so bountifully then for the world where oftimes we haue no reward at al or a very smal and short recompence Vpon which consideration he presently entred into our Societie 15. But that which hapned to Father Claudius Aquauiua General of the Societie was more notable He was moued to forsake the world by those words of our Sauiour My sheep heare my voice for withal he was seazed with a holie feare least if he should not giue eare to the heauenlie counsel he should not be one of Christ's sheep and therefore came the same howre and almost at the same instant to our Fathers and gaue himself wholy vnto them No lesse remarkable was the motiue vpon which Francis Borgia another General of our Order came to the Societie For while he was Duke of Gandie and in great credit with euerie bodie it hapned that he was appointed by the Emperour Charles the Fift to accompanie the bodie of the Ladie Isabel lately deceased wife to the said Emperour In which iourney there falling out some occasion to haue the coffin opened to view the dead corps he seing it now turned to corruption and the wormes swarming about it and gnawing it presently began to reflect with himself to what al the power and glorie of that woman was come whose verie countenance while she liued kept the world in awe and how little difference death makes betwixt a Prince and the poorest creature that is And this consideration of the sicklenes of al flesh wrought so in his mind that he left his Dukedome embraced an humble Religious life 16. Al these and infinit more whom it were long to rehearse both of late yeares and ancienter times some for one cause and some for another haue been moued to Religious courses But al the motiues which they haue had may be reduced to two heads which it is fit we should know and haue alwayes before our eyes to wit the miserie of this world and the happines of a Religious life And what infinit miseries doth the miserie of this world inuolue On the other side this one happines of Religion what number of happinesses without number doth it comprehend The world al the hopes proffers of it passe away we from them What greater madnes therefore can there be then to resolue to perish with that which perisheth What greater wisedome then betimes to forsake that which sooner or later must be forsaken specially seing if we forsake it voluntarily of our owne accord we shal haue the honour of hauing forsaken it and inestimable rewards besides for doing so wheras if we attend til it be taken from vs we may wel looke oftimes for punishment but certainly shal haue no rewards Which blindnes of ours S. Gregorie taxeth in these words Our proud mind wil not yet willingly parte with that which daily it leeseth whether it wil or no. 17. For the time wil come and it wil not be long when thou that art now a yong man in the flower of thy yeares strong and able of bodie and as thou conceauest happie drunk as I may say notwitstanding with ambition with desire of honour preferments with the fauoâ—â— good wil of men with the sweetnes of earthlie pleasures shalt lye nayled to a couch scorched with a burning feauer consumed to the bone with greef payne in the midst of the teares of thy kindred of the sorrowes lamentations of thy wife children which now thou takest so much pleasure in thinking to get euerie moment expecting the last howre when bodie and soule shal be separated one from the other Of what opinion dost thou imagin thou wilt then be what greef what anguish what torment wil pessesse thee when thou shalt see that heauen is vtterly lost because in this life thou didst neglect it and now must leese this world which thou didst so much affect Think therefore betimes of that howre set that day often before thine eyes and doe 〈◊〉 that which at that time which possibly cannot be auoyded thou wouldst wish thou had 〈…〉 What wilt thou sayth the Prophet in the way of Aegypt to drink muddie water and what hast thou with the way of Assyrians to drink the water of the riuer What is this way of Aegypt or of the Assyrians but the way of the world where pleasures slide away like the current of anie riuer and are moreouer dirtie muddie choaked with earth and grounded but in earthlie things How vnworthie a thing is it for the soule of man descended from heauen and borne to heauenlie things a soule bought and washed with the sacred bloud of the lining God made more white then snow in that heauenlie bath to plunge itself in such muddie streames hauing at hand such fountaines of liuing waâ—er springing to life euerlasting the pleasures delights I say of a Religious life pleasures that are chast vnspotted vndefiled pleasures which heer delight and spring-vp to life euerlasting because the delight which we haue in them doth not diminish but encrease our reward in the life to come in regard it makes vs more chearfully apply ourselues to the seruice of our God It hath at hand the Hundred-fold promised vs by our Sauiour as the prouision for our charges during this our pilgrimage the solace of our present labour the earnest-pennie and pledge of our future rewards And what hath the world comparable to this Hundred-fold seing certainly this is a hundred times beyond it be it neuer so great Wherefore if to liue contentedly to liue pleasantly to liue happily be our desire why doe we seeke it elswhere but where Christ our Sauiour where Truth itself doth tel vs it is to be had If a man should promise vs of worldlie gayne twentie or somewhat more for one it would not be long before we should put al the money we haue into his hand moreouer sel al to make money of it to the end to place it so profitably and yet the man in whom we repose our trust is a man and may deceaue vs he may alter his mind he may leese al become banck-rout But whom did God euer deceaue or how can he possibly deceaue anie man or grow lesse then his word sooner wil he leaue to be God then one iot or
cheerful they are in humble offices Maisters in Religion 〈◊〉 Matth. 23.12 〈…〉 Christs â— â— What is vnderstood by Grace Fâ—uâ—e 〈◊〉 of Graceâ— Religion Religion wholy coÌ„pounded of Grace 2 The presence of God Matth. 13. S Iohn Damascen in 〈◊〉 Iâ—saphâ—t S. Basil. Charitie bring the ground of Religious assemblies is also a 〈◊〉 cause of grace â— â—â— 4.16 The prerogatiue of the Societie of IESVS Tro. 18 10. 3 Influence from the Communitie into euerie pâ—â—ticular 1. Reg. 19.20 Al graces 〈◊〉 vpon the â—hole Church fal chiefly vpon Religâ—ous people 〈…〉 4 〈…〉 Câ—risti c. 12. â—s 118. Gen. 2. Al things receaue their being happines from God Iob. c. 7 and c. 14. This life is a continual trade and labour Luc. 19 1â— The miserie and foolishnes of worldie people Iob. 6.18 Deu. 16.16 Psal. 12 5.6 Psal. 23.4 The two Cheeks of the Spouse S. Ber. s. 40. in Cant. Two things under the 〈◊〉 of secular people Tâ—e Vision of S. Arsenius Religious men God's household seruants Three sorte of employments of Religious people and al spiritual 2. Tim 4 2. Natural â—â—tions 〈…〉 Ber s. le 〈◊〉 S. Anselme The life of 〈◊〉 liâ—e a mil. S. Bonauenture 2 〈◊〉 d. 41 a. 1. q 3. What intention iâ— required thâ—t our 〈…〉 be 〈…〉 〈…〉 Passions Mat. 6.19 Prou. 20 4. S Bernard â—p 1â—â— Io. 6.27 Ps. 23.3 Esay 5.4 A guide directour needful in al things S Hierome â—p 4. S Grâ—gâ—rie 〈…〉 Virg c 23. 〈◊〉 grâ—â— 25. S. Ber â— â— in Cant. Cassian Coâ—l 6. c. 12. Cassian Coâ—l 1. c. 16. Serapion deliuereâ— from the temptaâ—ion of gluttonie by opening it to his Superiours Direction necessitie at al times S Basil. 〈◊〉 Monast c. 21. Direction necessarie for those thâ—â— are perfect Rom. 12 1. S Bernard 〈…〉 S. Hierome Direction the vsual meanes by which God doth gouerne vs. Cassian Coll. 2 â— 14. Act. 10.6 Act 9.7 S Bernard s. de Conu S. Paul S. Aug. Prolo de Doctr. Christian. Luc. 12 42. The fatherlie loue of Superiours towards their subiects God diâ—â—â—â—â—th vs 〈◊〉 Supe 〈◊〉 euen 〈…〉 and 〈…〉 â— Bernard de prae C â— p. Baâ—aâ—h 2. Aristotle 1. Pol. 11. Where Laâ— takes place God gouerneâ— The commendation of Rule Law Aristotle 10. Eâ—h 〈◊〉 Plâ—to 〈…〉 â— Hiâ—rom â—p 4 Oâ—â— Rule a 〈◊〉 glaâ—se Solâ—n Rule the written wil of God S. Thomas 12. q â—3 a. 3. Rom 13. God the Authour of 〈◊〉 Reliâ—â—â—â— Instâ—â—â—â—â— Sâ— Pachoâ—â—us S. Franciâ— The 〈…〉 S. Ignatius S Greg. 2. dial c. 37. S. Bernâ—rd hom 〈…〉 Pro. 13.20 The force of example S. Antonie Cassian lib. 5. c. 4. Hoâ— Râ—ligion teacheth vertue by example Seneca ep 6. Example a â—hort way to learne 〈◊〉 And more â—â—â—â—â—tual Sâ— â—â—ofer de S. 〈◊〉 S. Aug. lib. 8. Câ—nt â—6 〈◊〉 conuerted by Example S Ioâ—n 〈…〉 S. Ignatius 〈…〉 by example of others S. Bernard ser. de altitud 〈◊〉 Cor. A memorable example of humilâ—â—â—â— S â—â—re 〈◊〉 l. 24. c. 6. S. Bernard s. 54 in cant Good exaÌ„ple a câ—â—tinual spurre to vertue S Hierome Epist. 4. Theodoret in 〈…〉 Publius The precept of loue Iob. 17.11 And the practise therof Act. 4 32. Tertullian Apol. c. 3. The con 〈…〉 of S. Paâ—â—â—mius The bond of Religious 〈…〉 then one other â—â—n â—â— 14 S. Aug ser. 18. dâ— verb. Apo. Cic. 1. off S. Ambros. 1. off c. 7. Cassian Coll. vlt. cap. vit Coll. 16.6 S. Bâ—sâ—l Câ—nst mâ—n c. 1â— Pâ—â—l p. 2. S. Laurenâ—e Iustinian de 〈…〉 Plâ—to â—ial 4. de râ—p S. Basil. Const. Mon. c. 9. S. Iohn Chrys. lib. 3. Comparison of a Religious life with that of the Angels â—â—istâ—tle 〈…〉 Companie beneficial against mischief which a soule may come by Eph. 6 1â— S. Leo ser. de â—â—iun sâ—ps mens S. Bernard s. 4. de Circumâ—is Hoâ— liuing in common dâ—th conduce for the help of our Neighbour S. Greg. Hom. 10. in Ezech. Rom. 12.5 â— or 12.12 S Greg. in 28 c. 6. A special prâ—uidence 〈◊〉 that euerie one 〈…〉 How the endeauours of Secular people come of times to be frustrate S. Greg 28. mor. c. 6. Mutual help makes euerie thing easie Gen. 11. Three things in euerie good work Two wayes of communicating good works Psa 18.63 S. Leo s. 10. de Quaâ—r S. Augustin Ep. 81. lib. 50. Hoâ—il Hâ—â—â— 15. How Religious people partake of one an other's merit 1. Reg. 30. S. Macarius Hom. 3. The rich treasure communicated by participation A 〈…〉 Dâ—dacus Guia. â—â—s 7. What a Vowe is S Thomas 1.2 q 88. 1. c Op. 17. c. 12. The beneâ—it of a Vow S. Aug de Virg c. 8. S. Anselme lib. Sim l. S. Bonâ—uenture in Apo. paup Prou 13 4. Aristotle 2. Eth. 4. They that vowe are like the Blessed in â—eauen The power of a Vow to defend S. Bernard de precep disp S. August Ep. 48. Gen. 22. Ps. 118.116 Vowes a means to encrease grace A vow doth make the act more voluntarie And more meritorious S. Thomas Op. 18 c. 12. S. Anselme l. 1. Somol God particularly bound to them that bind themselues to him by Vow Eccl. 6.25 Three things dâ—â—idful at the hoâ—re of death Eâ—cl 4.24 moral c. 28. Religion free from al three S. Iohn 〈◊〉 Hom 14. in 1. Tim. The parting of soule and bodie greeueth not Religious people Phil. 3.20 A Religious man's life is a continual preparatioÌ„ for death Luc. 12.15 S Greg. hom 13. in EuaÌ„g Religious people free from temptation at the houre of death The comfortable assistance of our Brethren at the houre of death S. Grâ—g 4. dial c. â—7 Hom 38. in Euang. Two memorable examples Hope of Saluation more assured S Hierome â—p 34. S. Bernard â—p 103. ad mil. teÌ„pliâ— Apoc. 14.13 S. Bernard Ep. 21â— Cant. 4.8 Memorable exaÌ„ples of happie deaths S. Greg 4. dial c. 47. S. Nicolas Tolâ—nâ—â—nâ—â— Phil. 1.23 Reginaldus Adulphus S. Bernard â— 26. in CaÌ„â— Examples of chearful dying in our Societie William Elsinston Mâ—th 7.13 Wiâ—hout hope of predestination there is no comfort S. Bernard inoct pasâ—h ser. 2. Signes of Predestination in Religion Io. 8.47 S. Bernard s. 1. Septuag Io. 10.16 Luc. 11.28 S. Bernard s. 2. in oct Pasch. Matth. 7.13 S. Greg. 32. mor. â— 17 S. Laurence Iustin. de persâ—mon con 7. Eternal life promised to Religious Matt. 19 29 Mar 10 â—1 Luâ— 18.29 Luc. 18.29 1. Cor. 13.8 S. Antonie of Padua The esteeme that ought to be made of Predestination S. Francis Luc. 10.20 The grace of Predestination a fountain of benâ—â—its Rom. 8.30 Io. 17.11 Sap. â— What Predestination worketh in vs. A memorable example of S. Francis Reasons why God hath particular â—aâ—e of Religiou◠〈◊〉 2. Tim. 2 21â— Psa. 40.13 Ps 33.16 Ps. 33.20 Eccl 15.20 Zach. 2.8 Ps. 9 3â— Ps. 145.9 Ps. 90.1 Foure commodities of the particular 〈…〉 God ouer Religious Orders Ps. 93.12 Marâ— 8 2. The miraculous prouidence of God 〈◊〉 his seruants 3. reg 17 9. Ps. 17.15 S. Gregorie S
Climacus grad 4. S. Hierome Epist. 27. Voluntarie Pouertie a kind of Martyrdome S. Bernard ser. 1 de omnib sanctis S. Bernard ser. 30. in Canâ— S Bernard in oâ—i Pasc. Id. in ser. Por. Chastitie and Obedince a kâ—â—d of Mâ—rtyrdâ—me S. Athan. in Va S. Aoâ— Râ—lâ—â—â—â—n 〈…〉 of death Many Martyrdomes in Religion Paphnutius S. Bernard 1. Cor. 15.31 S. Bernard Serm. de Ingrat Ps. 138.17 Aristotle Eâ—â— 6. How there may be friendship betwixt God and and man Iohn 15.15 Eph. â— 19 Sap 6.20 The effects of friendship Aristâ—tle 7. 〈◊〉 5. Conuersation with God Philip. 3â— 20. Sap 8.16 S. Bernardâ— serm de Quadr. Religious people are kindred of God Matth 12 5â— 2. Cor. 6.17 Religious people the spouses of Christ. S. Thom. 4. d. 27 q â— ar 3. ad 3. In regard of Chastitie August 9. in Ioan. And of their vow Mattâ—â—â— â— 1. Cor. 7.4 They goe to hâ—â—se with Christ. S. Bernard S. 〈◊〉 in Canâ— Ps. 118 10â— Matt. 19.27 Gen. 2 24â— Philip. 1.21 Prou. 31. â—â— The children of this spiritual marriage Câ—â—â— 4. â—â— 2. 〈◊〉 1.12 S Bernard 〈…〉 S. Ambros. sâ—r 9. Osee 2.19 S. Bernard 〈…〉 S. Thomas 2.2 q 88. art 7 By solemne Vows we are consecrated to God S. August in Ps. 231. S. Basil ser. â— de mon. Inst. S. Bernard S. de dedic 〈◊〉 The Ceremonies of Consecration applied to Religious people The digniâ—â— of a soule consecrated to God 〈◊〉 5.1 God particularly present in Religious soules 2 Cor. 6.16 3. Reg. â— And the holie Angels 2. Reg. 6 1â—â— Ps. 50. 1. Pâ—tr 2 5â— S. Greg. 9. moral â— Walâ—â—nt de Saâ—ramenus ut 9. c. 78.1 Entrance into Religion is a Sacrifice S. August 10. de Ciu â— â— 6 The Priest and knife the fire in this Sacrifice Ps. 53 â— Luc 14 26. Luc 12 4â— 3. Reg 17.38 S. Greg. hâ—m 12 in Ezech. S. Thom. 2â— 2. q 186. art 7 2 Reg. 2â—6 17. Hom. 1â— â— The soulâ— of man 〈◊〉 grateful Sacrificeâ— The soule of a man a grateful sacrifice S. Bernard serm 7. Quadrag Life and death conioyned in this sacrifice S. Greg. hom in vlâ— in Ezech. Col. 3.3 Col. 3.3 S. Greg. 6 〈…〉 Leuit. 7 8. A Religious life a continuâ—l Holocaust Al iust men are Kings Bel. 3. in Luc. c. 48. Cant 6.7 S. Greg. 3. Reg. 1â— 4. Reg. 19. Reliâ—iâ—us people come more noblâ— to their 〈…〉 Kâ—ng to his Iohn 15 16. Io. 6.44 Ps. 147. Kings â—â—e 〈◊〉 on their Kingâ—domeâ— to be Monckâ— Santoâ—opius Kâ—ng 〈◊〉 Mâ—â—auia The day of Iudgement a terrible day Sophonias 1.24 Ioâ—l 2. S. Io. Crisost hâ—â—de câ—m regis c. mo S. Bernard for 3 qui habitat 1. Tim. 6.9 Esay 16. 〈◊〉 7â— Maâ—h 25. Luc. 11.26 Religious men shal be Iudges of secular people Math. 19.28 S. Aâ—g in Ps. 86. 1. Cor. 6.3 Io. 6. S. Bâ—â— â—â—â—ng Es. 9.6 Io. 5.12 Religious men haue laboured much in the Church of God S. Thâ—opuse cont vetra ar rel c. 6. 7. Luc 10. S. Greg. 〈…〉 â—n Iuâ—â—an S. Hâ—â—r Ep 28. Mar 12.2 S August Epist. 89. S. August ibid. Lu. 16. â—â— S. Greg. 10. moral Prouerb 31.23 Esay 3.14 Iob 15.15 Ps. 1 8.17 S. Greg. 8. mor. c. 26. Faure sortes of meâ— to appeare in Iudgement S Greg. 7. moral c. 20. Matth. 19 S 〈◊〉 in 〈…〉 Benedictâ— S. Thomas vp 〈…〉 a 〈◊〉 â— 6 7. S. Antonine Ps. 〈◊〉 10.8.8 Iob. â—â— 6 S. Greg 16. moral 10 S. Anselme Ep. 13. Ps. 14â— 6 S. Bernard form 8. Quâ— habiteâ— S. Bernard sâ—r Eccenâ—â— Why voluntarie Pouertie is rewarded with so great dignitie Diuers dâ—grees in the blâ—sse of Saints S. Gregorie 4. mor c. vâ—â— More occasions of vertue in Religion then in the World Aegidius Pouertie and Obedience Palladius Humilitie Luâ— 18 14. Reliâ—ious 〈…〉 〈◊〉 12.26 S Iohn Chrysâ—st lib. â— contra 〈◊〉 viâ— Mon. Secular people the last in heauen Idom Hâ—m de Mon. Rege The Accidental glorie of Religiouâ— people Sap. 5.17 A notable Vision Eccl. 1. Matt. 5. Antiquitie of Religion in figure 1. Cor. 13. Heb. 7. â—liâ—s 4 Reg. 1. â— Reg. 17. 3 Reg. 15. Eliâ—aus 4. 〈…〉 4 Râ—g 〈…〉 〈…〉 〈…〉 c. 2. S. Gregorie Nazianzen Orat in laudem S. Bâ—s S. Tho. 12. q. 186. a 6. Num. 6. The ceremonies of the Nazareans applied to Religious people S. Hierom. Amos. 2. They drink noâ— wine They cuâ— not their hayre Orig. Hom. 6. in Lâ—uit They touch no dead body Matth. â— The Sacrifices of the Nazareans S Gregorie â—2 〈◊〉 â— â—7 Amos. 2. Only Heretickâ— cal this in question Waldensâ—s lib. de Sacrament 〈◊〉 9. cap. 13. Clitonans lib. 5. cap. â—â— Matth. 19. Pouertie Luc 11. Luc 10. Obedience Luc 9. Conciâ—ium Sâ—nense dâ—crit 9. Matth. 29. Marc 20. Luc 18. S August Epâ—sâ— 89. The Apostles the first Religious men Matth. 19. S. Hieromâ— lib. 2. in Iouin Aluar Pelag. lib. 2. cap 56. de Planctâ—â— Eccl. S. Thomas 2.2 qu. 88. ar 4. ad 2. S. August 27. de ciuit cap. 4. Act. 2.3 Act. 4.32 The first Christians vowed Pouertie S. Hierome Epâ—stola 8. Act. 5.3 S. Hierome in Scriptor Eccles. in Philona Cas. lib. 1. cap. 5. col 18. c. 5. Religion spred ouer the world S. Denis de Ec Hierar c. 10. The names and Ceremonies of Monks in the Primitiue Church The signification of these Ceremonies Luc. 15. The particulary anciently practised by Monks Philo de supp virt S Hierome de Scrip. Ecâ—l in vita Marci Eusebius Eccl Hist. lib. 2. cap. 27. They renounce 〈◊〉 world Their Churches Their exercises Their Continencie Tertullian c. 20. q 1. co Virg. S. Ambr. de Inst Vir. c. 17. Euseb. vita Const. l. 4. Iustinus Martyr in 2. Apolog. Clem. Alex. in 2. Stromatum Ignat. epist. ad Tarsen Cyprian l. 2. epist. 11. Ruffinus Theodores S. Hierome Religious Orders anciently the same as now they are S. Basil Epist. 2. ad Phil. cap. 19. The obligation of the Vow of Chastitie in ancient times S. Cyprian lib. 2. Epist. 11. S. Hierome Epist. 8. S. Epiph. Her â—2 1 Apostol S. August de Bono vid. c. 9. 10. Conc. Tolâ—t 27. q 1. c. viduâ— S. Leo Epist. 92. c. 24. Gelasius lib. 17 q 1. c. de viduâ—â— S Gregoriâ— vid. c. 27. q. 2. 〈◊〉 Hom. 31 in 〈◊〉 Innocent the Second first disannulled mariages of Religious people S. Basil. Reg fus disp c. 14. Iâ—emâ—n lib. de Viginitate Iâ—on Epist. 2. â—an 6. 18. S. Iohn Chrysost. S. Ambrose S. Hilarion S. Hierome in his life S. Basil. â—p 65. S Basil the first that wrote Rules The first that brought Religious people to help their Neighbour S. Gregorie 〈◊〉 de S. â—â—sil Monks in the West S August 1 conf â— S. Anton. 3. p. tit 24.14 The Augustin triars or Hermats of Saiâ—t Augustin S. Hierome Episâ— 16. S. Benedict S. Gregorie 2. 〈◊〉 c. 2. 3. S. Gregorie 2. disâ— 3â— The Order of Cluny begunne by Odo Camaldula Valle-â—â—â—rosa The
receaue great pleasure in them Thus S. Iohn Chrysostome 8. The third branch of Diuinitie is the studie of the holie Fathers who as they were eminent for learning and holines of life eloquence haue left so manie monuments of learning behind them that a man may spend his whole life time with pleasure in turning them ouer find more then he can haue time to coÌ„passe God hauing moreouer prouided that as in a great bancket euerie dish hath his seueral reâ—â—h so among these great writers euerie one should haue his particular strayne of sweetnes to auoyd satietie For if we compare the Greek Fathers one with another we shal finde the style of S. Basil to sauour of learning abound in precepts of sanctitie S Gregorie Nazianzen more profound entring familiarly into the deepest mysteries declaring them in weightie tearmes sentences S. Athanasius is more facile yetful and with an equal style alwayes like himself teaching with a great deale of authoritie Epiphanius is eager against Hereticks Theodoret plaine careful in exposition of Scripture S. Iohn Damascen ful of learning expert in explaining the hardest points of Faith S. Iohn Chrysostome as his name giues vs to vnderstand eloquent popular easily insinuating himself into peoples minds with the copiousnes of his quaynt words as with a torrent of Eloquence carrying his Auditorie whither-soeuer he pleaseth 9. Among the Latin Fathers S. Cyprian hath a neate copious style yet nothing too much but graue weightie and as S. Hierom's censure is of him his speech runnes sweetly and quietly on as a cristal-fountaine and S. Augustin doth deseruedly stile him the sweetest Doctour S. Ambrose hath a peculiar manner of expressing himself very sententious with choyce words knit cleanely togeather that a bodie may iustly think when he reades him that he heares a Diuine making an Oration or an Oratour speaking like a Diuine in commendation of whose sweetnes we shal need to say no more then that God did seeme to foreshew it by that strange accident which we find recorded of him when a swarme of bees lighted vpon his mouth when he was a childe The style of S. Hierome is learned ful of wit and examples of Antiquitie expressing in natural colours whatsoeuer he vndertakes either for the litteral exposition of holie Scriptures or Moral precepts for al kinds of states or in commendation or disprayse of anie thing or in exhortations to vertue in al which he is so eminent that his eloquence seemeth more Diuine then humane S. Augustin is copious ful of varietie and withal facil expert at al hands both to dispute the profoundest questions and to speak plausibly to the people and in his Sermons both instructeth and moueth with a great deale of grace Who can place his words more weightiâ—y in better order and come off more roundly then S. Leo whose speaches are alwayes ful of maiestie and come as it were thundering out of his mouth S. Gregorie is altogeather Moral wonderful rare in that kind entertayning his reader with varietie of sweet examples and similitudes and instructing him in the course of vertue with profound learning and drawing him on to reade him by the pleasant and copious manner which he hath of declaring himself What shal I say of S. Bernard who is worthily called the Melliâ—luous Doctour and is ful of spiritual documeÌ„ts of highest perfection and enterlaceth the sentences of holie Scripture so naturally with his owne discourse that a man would think he speakes nothing but Scripture or that the holie Scripture makes vse of his tongue as an instrument to declare itself which is both graue and pleasant and wonderful effectual And not to hold the reader anie longer this doth sufficiently proue that which I sayd before that euerie Father hath his particular delightful manner of expressing himself and that so much varietie must needs make the pleasure in reading them the greater as it were walking out of one garden into another by the often change of so manie curiosities as be in them preuenting al wearisomnes which might creepe-in vpon vs. 10. And certainly if when they liued heer on earth it could not but be an excessiue comfort to deale with anie one of them and to conuerse with men of so great worth as they were can we think â—he pleasure is lesse now they are in heauen Me thinks it should be farre greater both because the discourses which are penned are alwayes more elaborate morâ—â—â—fined then that which is deliuered by word of mouth ex tempore and the glorie â—â—ich they now enioy doth adde weight and authoritie to their writings To coÌ„clude therefore this discourse of the three Branches of Diuinitie I desire only people wil reflect that wheras the vnderstanding of matters so sublime specially of the holie Scriptures doth come vnto vs more by being humble long acquainted with spiritual things then by strength of wit assiduitie it must needs be euident that Religious people are so much the better disposed for the comfort which may be had in that kind of studie by how much they haue more plentie of efficacious meanes to enrich themselues with the vertues which prepare the way vnto it Of the ioy which Religious people take in the good of their Neighbours soules CHAP. XII MOst Religious men haue yet another comfort which goeth beyond al carnal and earthlie comforts when hauing had occasion to labour in cultiuating of numbers of Soules they see them forsake their vicious courses and take to vertues or in sanctitie of life dayly to aduance themselues and encrease in the seruice of God Who can expresse the ioy which this doth breed or the teares which it oftimes draweth from our eyes For if as the Prophet sayth Conquerours exult when they haue taken a prey what greater exultation can there be then in such a conquest such a prey For in other victories the prosperous successe of one partie is losse to the other heer the benefit which comes to vs is beneficial also to our neighbour and the good of our neighbour the encrease of our ioy Witnes the labour the sollicitâ—â—e the care which most commonly this fruit doth cost vs wherof the Apostle writeth thus to certain Disciples of his My little children whom I trauail withal againe vntil CHRIST be formed in you comparing himself to a woman with child to expresse the time and labour and payne also which often accompanieth this charitable busines And consequently there can be no doubt but that which our Sauiour sayth in the Ghospel agreeth also to this child-birth A woman when she breedeth hath sorrow but when she hath brought forth now she remembreth not the pressure by reason of the ioy because a man is come into the world But heer the ioy is farre greater because man is not borne into the world but in verie deed into heauen For the life of the bodie is short but
the life of the Soule eternal And what ioy think you should we conceaue of this euerlasting fruit seing we find a Heathen Philosopher reioycing at the temporal progresse of his Disciples and esteeming it a very iust and reasonable cause of ioy If a tree sayth he when it is come so farre as to bring forth fruit reioyceth the husbandman if a shepheard take pleasure to see the fruit of his flock if euerie man beholding the child which he nurseth delights in the growth of his child as in his owne how dost thou think it fares with them that haue nursed vp wits when knowing the tender beginnings of them they behold them suddenly flourish Thus spake this Heathen Philosopher of the brickle â—â—ort momentarie fruit which he could arriue to know The fruit of our labâ—â—â—s is spiritual immortal so that if as our Sauior testifyeth there be ioy in heauen vpon one sinner doing pennance is there not the like cause of reioycing on earth when we see a man either coÌ„uerted to do pennance for his sinnes or established in vertue and taking great strides to perfection Doubtlesse there is For certainly in this one we haue manie causes of ioy coÌ„fort the glorie of God the saluation of our neighbour whom we are coÌ„manded to loue as ourselues a ioyful most admirable representation of the Diuine goodnes clemeÌ„cie patieÌ„ce not only in bearing with the lost sheep but in bringing it againe to the fold vpon his shoulders of which goodnes and clemencie we are witnes and spectatours Finally it is no smal encrease of ioy that we find ourselues made partners in some measure in so great and so noble a work and able in a manner to glorie with S. Paul and say I planted For it is natural for euerie bodie to loue and take delight in that in which he hath taken some kind of paynes and the more excellent the work is the more pleasure he takes in it And what greater work can there be then to make men Saints a work not only proper to God alone but the greatest of al his works a work wherof S. Paul reioyced in the Philippians saying of them My ioy and my crowne and in the Corinthians stiling them his glorie in the day of our Lord and to the Thessalonians What is our hope and ioy or crowne of glorie Are not you before our Lord IESVS CHRIST in his coming For you are our glorie and ioy Wherefore seing Religious people labour so diligently in this haruest of Soules and haue so manie peculiar helps towards the reaping of the fruit of it as we haue shewed in the precedent Booke their ioy and comfort in it must also necessarily be both most assured and continual Of the Hundred-fold promised to Religious people CHAP. XIII THat which we haue hitherto sayd of the pleasantnes of a Religiouâ— course of life is very admirable Yet one thing remayneth behind more to be valued then al the rest as contayning indeed al other things and hauing it we may iustly make account we haue al. This is the large and ample and magnificent promise which Truth itself makes vs in these wordes Euerie one that shal leaue father or mother or brethren or sisters or house or lands shal receaue a hundred-fold in this life Of which promise S. Bernard discoursing sayth and very truly These are the words which haue perswaded men through the whole world to contemne the world and embrace voluntarie Pouertie words that fil Cloysters with Monks Deserts with Anchorets These I say are the words which put Aegypt to pillage robbe it of the best vessel it hath This is that liuelie and efficacious word conuerting soules by a happie ambition of sanctitie and faithful promise of truth Finding therefore so great a promise vpon record and knowing withal that he that makes vs this promise cannot fayle of his word nor forget how faâ—re he hath engaged himself it concernes vs diligently to search into the riches of it and acquaint ourselues throughly with the treasure which it containeth 2. Cassian in his last Collation relating a discourse of Abbot Abraham sayth that the words of this promise are to be vnderstood plainely as they sound to wit that we shal receaue the verie things which we leaue in quantitie multiplied For saâ—thlâ— whosoeuer contemning the loue of one father or mother or child for Christ's sake doth passe into the most sincere loue of al those that serue Christ shal receaue a hundred-fold in quantitie of brethren and parents that is to say for â—ne he shal find so manie fathers and brethren that wil loue him with a more ardent and more eleuated kind of loue and shal be also enriched with possessions and lands in like manner multiplied that is whosoeuer abandoneth one house for the loue of Christ shal possesse innumerable Monasteries as his owne in al parts of the world and enter vpon them as vpon his owne land of inheritance For how doth not he receaue a hundred-fold and if we may be so bold as to adde anie thing to the words of our Sauiour more then a hundred-fold that forsaking ten or twentie seruants that wayte vpon him by force and are scarce to be trusted is attented euer after with the voluntarie seruice of so manie men wel borne and of honourable descent A notable saying comprehending not only Religious people that haue reuennues in common but al in general euen those that professe the strictest Euangelical Pouertie that can be and haue nothing either in priuate or in common for these also haue their hundred-fold of almes which the faithful bring-in vnto them abundantly of deuotion Let vs giue care sayth S. Bede discoursing of this kind of Pouertie to the ioyful promises of our Lord and Sauiour let vs see how out of the special fauour of his goodnes he promiseth them that follow him not only the rewards of eternal life but excellent guifts also in this present life Euerie one that shal leaue house or brethren or land for my sake shal receaue a hundred-fold For he that renounceth earthlie loue and possessions to follow Christ the more he profiteth in his loue the more he shal find that wil be glad to embrace him with inward affection and maintayne him with their outward substance The first degree therefore of this hundred-fold in this world is to receaue it euen in these outward things 3. But the inward treasures which God bestoweth vpon vs are farre greater and more to be esteemed to wit a sweetnes and satietie in our soules incomparably better then al earthlie pleasure S. Hierome conceaued right of it and sayth that the promise of our Sauiour is to be vnderstood in this sense that he that forsaketh caâ—nal things for our Sauiour shal receaue spiritual which for the worth of them are in comparison of earthlie things as a hundred for one And what shal we