doth not require that we should punish ourselues with much fasting long disciplining watching whole nights togeather and such like austerities which euerie man's bodie or yeares is not able to beare but rather it consisteth in a firme resolution of the mind despising al things of this world denying our owne wil and in Obedience of the easines and pleasantnes wherof we shal heerafter speake at large 6 And the holie Canons giue vs to vnderstand as much For wheras one Astulphus had murthered his wife Pope Pius exhorted him first to betake himself to a Religious course that being as he speaketh humbled vnder the command of his Prelate and holpen by the prayers of manie Brethren he might obtaine mercy of God but if he refused to take that course he enioyned him diuers grieuous pennances which he was to do continually as to drinke no wine to eate no flesh not to marrie nor vse the bath and manie other things which would affright a man to heare them whereby we may guesse how much easier it is to satisfye God in Religion then in the world and that it is done more fully in regard of the obedience and humilitie which we professe vnder our Superiours and the help which we haue by the prayers of our spiritual Brethren which be the two causes which the Pope doth touch vpon 7. Finally that which S. Gregorie the Great being so famous a Doctour of the Church doth teach is much to be noted as prouing euidently that the abandoning of the world is not only the best and most holesome kind of satisfaction but in a manner necessarie sometimes specially if we be desirous to offer a perfect and intire satisfaction for our sinnes For in a certain Homilie discoursing vpon the words of S. Iohn Baptist that it is not sufficient to doe workes of pennance but worthie woâ—ks of pennance he declares himself in this manner If we wil speake of worthie workes of pennance we must vnderstand that if there be anie bodie that hath not done anie thing that is vnlawful he deserues to vse lawful things and follow workes of vertue so that if he wil he need not leaue the world But if one haue fallen into fornication or adulterie which is worse he must debarre himself the more from things which are otherwise lawful in regard he cannot but remember he hath done that which is vnlawful 8. S. Bernard is of the same opinion for among other reasons which he giues why a Religious man must make account that he owes himself and his life wholy to God he reckoneth this as one of the chiefest My sinnes past sayth he doe require of me my life to come that I do worthie works of pennance and bethink myself of al the dayes of my life in the bitternes of my soule I haue sinned aboue the number of the sands of the sea and my sinnes are multiplyed and am not worthie to behold the heauen on high How therefore shal I number that which is without number how shal I satisfye where I shal be constrayned to make satisfaction to the last fâ—â—thing and who vnderstands his sinnes That heauenlie Flute S. Ambrose sayth I haue found it easier to meete with those that haue preserued themselues innocent then that haue done worthie pennance When therefore thou shalt haue consecrated al thy life al thy thoughts whatsoeuer thou hast or canst do to this one thing can it be anie thing or reputed anie thing worth A litle before thou hadst giuen thy life for the life which Christ â—aue fâ—r thee and now the memorie of thy former offences demands it al againe 9. He confiâ—meth the same thing an other way els where saying that when a man haâ—h once cleft to the world by sinne he must quite forsake his owne wil wherewith he sinned and the world for whose sake he sinned if he wil perfectly satisfye for his sinne and that this is a second Baptisme His words are these We haue made our first couenant voyde we haue sinned against thee ò Lord obliging ourselues againe to Satan his works putting our necks willingly vnder the yoake of iniquitie and subiecting ourselues to a most miserable slauerie And therefore my Brethren it is fitting we should be baptized againe we must necessarily make a second couenant a second prâ—fession and it is not enough for vs to renounce the Diuel and his works we must also renounce the world and our owne wil. The world beguiled vs our wil betrayed vs. In our first Baptisme when our owne wil had done vs no harme it was enough to renounce the Diuel but now that we haue apparently smarted for the allurements of the deceitful world and the vnfaithfulnes of our owne wil in this second Baptisme of our conuersion as I may cal it we shal do worthily and not vnwisely if we be careful not only to renew the former couenant but to strengthen it renouncing also and denying our affections Thus farre S. Bernard and I find that other holie men haue been al of the same mind inuiting men to a Religious life to the end they may case themselues of the heauie weight of their sinnes as S. Romualdus who perswaded Peter Vâ—seolus King of Dalmatia to leaue his kingdome and forsake the world to the astonishment of al men for a murther which he had committed He perswaded also Thamnus to do the like who was so great a fauorit of Otho the Emperour that they sate at one table and wore one an other 's garments but Thamnus had put Crescentius a Senatour to death against his faith and promise giuen him which was the cause he forsooke the world The same he perswaded with Count Olibanus a great man in France who after manie heynous offences committed being touched with remorse came to S. Romualdus his Celle with a great trayne and layd open his whole life vnto him When the Saint had heard him he told him there was no way for him to be saued but by forsaking the world and entring into Religion The Count hauing quite other thoughts in his head was much troubled and calling to him the Bishops Abbots which were in his companie he aduised with them whether it were so indeed and they answered with one voice that S. Romualdus had told him the verie truth and that feare only had hindred them from telling him the same thing before Then Olibanus in priuate conference agreed with the holie man to forsake the world and in effect did it not long after to the great admiration of al that knew him Whervpon we may conclude that if any bodie find himself loaden with sinnes and desire to be cleared of them as euerie one ought to desire and labour for it no way can be compared to a Religious course either in regard of the certaintie or of the sweetnes of the meanes of obtayning pardon and of manie other prâ—â—â—â—atiues in which it doth excel The third fruit of Religion
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
he was so quick and exact in obeying that because he had not a mowkin at hand he crept into the ouen hot glowing as it was and swept it with his coate and was not hurt nor any thing endomaged by the fire 29. Manie others of the same rank haue been Monks but it were long to rehearse them al wherefore we wil passe to those that haue been of S. Francis his Order and reckon-vp a few of them as Wiliam Duke of Burgundie Gâ—â—salue Marinâ— a Portugez Adulphus Count of Alsatia who entring among the Franciscans about the yeare One thousand two hundred and fiftie among other vertues was much giuen to Mortification and once in particular going through his owne Cittie with a pitcher of milk which he had begd about the towne he met his three sonnes whom he had left in the world walking the streets with great state and because he began a litle to be ashamed to ouercome himself therin he listed the pitcher vp to his head and powred it al vpon himself And manie such rare men haue been of this Order 30. And in this our least Societie of IESVS within these few yeares since it was founded there haue not been a few Noblemen called vnto it But the prime man of them al was Francis Borgia Duke of Gandie who being in great fauour and esteeme with Charles the Fift in Spayne to the astonishment of al beholders laying aside al his greatnes embraced the humble state of a Religious life and profited exceedingly in it The reason why he chose to enter into the Societie before al other Religious Orders was this which himself gaue to the Emperour and I haue it by relation from his owne mouth in my hearing If a man that had manie fruitful vineyards should moreouer resolue to plant an orchard for his owne priuate pleasure and contentment you could not doe him a greater courtesie then to present him with a slip or tree to plant in it Our Lord therefore hauing lately planted this orchard of the Societie after so manie other ancieÌ„t worthie vineyards of other Orders I thought with myself sayth he that it could not but be very grateful vnto him if I presented myself such as I am as a tree to be planted in it Of the same rank of Dukes was Antonie de Cordoua sonne to the Duke of â—eria a man of singular vertue And in Italie we had Fa. Rodulphus Aquauiua sonne to the Duke of Atri which is one of the ancientest and noblest Families in the kingdome of Naples He was called to Religion with such abundance of the spirit of God that he could not by anie means or force be diuerted from it though much was vsed to withdraw him And hauing in a short time profited exceedingly in al kind of vertue by his owne importunitie as I may say he was sent into the East-Indies where he lead so holie a life that not only those of our Societie and al other Christians but the verie Heathens themselues did admire him and commonly called him the Angel At last being sent to the Ilands of Salsedo to preach the Christian Fayth he was killed with some others of the Societie by the inhabitants that were Mahometans in hatred of Christian Religion adorning his former life and al his Religious vertues with the crowne of a most certain and most glorious Martyrdome There be diuers others also in our Societie of like Nobilitie descended from Dukes and Marquesses and other Princes but because they are al yet liuing and we liue and conuerse dayly with them Ciuilitie neither of our part nor of theirs wil not suffer vs to name them but we must obey the Counsel of the Wiseman where he sayth Prayse no man before his death Wherfore passing the rest in silence we wil remember only one that is lately dead to wit Andrew Spinola a prime man of Genua for his birth and of Rome in regard of the place which he bore in that Court next to the Cardinals and as it were in the verie entrance to a Cardinalship But he contemning both the honour in which he was and the preferment which he might haue hoped stooped rather to Religious discipline and set the world and the vanitie therof so much at scorne that not long after he went twice about the streetes of Rome in an old tattered coate begging his bread from doore to doore which struck such an admiration into al Rome that people for some dayes could talke of nothing els and a certain Preacher discoursing of that place of the Prophet Eâ—â—y Futrie â—il and euerie hillock shal be humbled did not stick to point at this our Spinola as to one of the hils and hillocks which had humbled themselues by the 〈◊〉 of our Sauiour But it is time to draw to a conclusion for as I sayd before there haue been so manie of this degree of Nobilitie both in elder and latter times that shunning the waues and shelues of this world haue surged with excessiue ioy at the port of Religion that if we should goe abouâ— to rehearse them al we must resolue to make a whole long Volume of it by itself Of Noble women that haue liued in Religion CHAP. XXVII AFTER so manie rare examples of men we will speake also of some women both because they haue been in their kind a great ornament to a Religious state and because the more infirme their sexe is the more encouragement doth it giue to men to employ themselues in al kind of vertue 2. The Empresse Theodora doth first offer herself For being married to Theophilus an Heretick Emperour about the yeare Eight hundred and fourescore she kept herself alwayes constant to the Catholick Faith and after his decease she did wonderfully aduance the Catholick cause chiefly by restoring the vse of holie Images and recalling holie men from their places of bannishment And hauing for some yeares gouerned the Empire she of her owne accord layd downe al that state and power and shut herself vp in the monasterie where her mother Trurina had giuen herself to God before her 3. Augusta an other Empresse practised the like deuotion not weighing the infancie and lonenes of her sonne after Isaacius her husband's death but appointing him certain Tutours withdrew herself out of the world When Alexius for so was her sonne called came of age the Tutours would by no means giue-vp the administration of the Empire wherefore by her sonne 's entreatie returning to Court she tooke the gouernment into her owne hands againe retaining notwithstanding her Religious purposes and practise her veyle and her whole Monastical weed til finding means to establish the gouernment vpon her sonne she returned to her Monasterie about the yeare One thousand one hundred and ninetie And these two were out of the East 4. In the West we find that Richarde wife to the Emperour Charles le Grosse being brought into suspicion that she had
three-score Kingdomes yet al the Religion and Faith that is in it hath been wholy and solely planted and watered by the Societie and God hath giuen such encrease that they reckon now therin about two hundred thousand Christians And lastly also our Societie hath made a hole into China a Kingdome so large and so rich that it is almost incredible which it seemes the Diuel had as it were of purpose kept hitherto shut but notwithstanding the penaltie of death to which al strangers are liable by their lawes if they come within their bounds they got-in fearing nothing and remaine there to this day with such hopeful beginnings that if it succeeds accordingly vndoubtedly the fruit wil be incomparable 36. Now let us consider a litle what honour it is in the sight of God and his Angels for these Religious men that they only are called to so great a work in al that part of the world For first the preaching of the Ghospel and promulgating the Faith of Christ where it was neuer before is a great and Apâ—stâ—lical work in itself For our Sauiour chose his Apostles and said vnto them Going vnto the Whole World preach the Ghospel to euerie creature baptizing them and teaching them to keepe al that I haue commanded you As I say he gaue the câ—nversion of this our World in charge to those his Disciples so he hath giuen the charâ—c of this other World to Religious people If we compare the greatnes and extent of that World with this they say there is not much difference but if we looke into their fashions and dispositions we shal find them a great deale more barbarous and blind worshipping the Sunne and Moone Serpents and Stones and the very Oxen in some places as in the kingdome of Mexico they make their festiual dayes most feareful by Sacrifices of men manie of them feed most greedily vpon man's flesh a great part of them know not what it is to goe cloathed but are alwayes naked contrarie to nature itself Whereby we may see that the verie light of nature is so obscured and dulled in them that they are in a manner beasts vnder the shape of men In so great darknes and ignorance it can not be but that they should be extremely giuen to al manner of vice and most enormous crimes and no man can iustly wonder if as we read of them they make no account at al of things that are hideous to be named Whereby we may conceaue what paynes what labour and toyle was needful to bring such ignorance barbarousnes to the knowledge and feare of God and to tame them so as to sloope to the yoak of Christ and casting of their brutish behauiour to embrace Christian humilitie temperance and chastitie For the glorie thereof next to the grace of God faâ—leth al vpon Religious people by whome those Sauages haue been instructed and taught bred-vp to the ciuiâ—itie deuotion which now they haue 36. To the labours and paynes which the busines itself requires we may adde the manie difficulties and incommodities and troubles without number both of bodie and mind which are incident and annexed vnto it as the long and difficult voyage by sea the disposition of the Climat and Country fâ—r in some places it is extreme cold as in Iaponie in other places extreme hot as at Ormuz where they write that the people in the sommer-time lye vp to the neck in water to coole themselues the want of victuals the countryes being barren and vncultiuate and that which is to be had is not for our diet and manner of feeding oftimes they suffer ship-wrack vpon the rocks and shelues and which is most glorious they are often in danger to be slaine by the Sauages and enemies of Christian Faith which if it happen they are vndoubted Martyrs as killed for the Faith of Christ. And I beâ—ieue that diuers Religious men of seueral Orders haue been martyred in those parts but that which I find recorded is of the Franciscans that thirtie of them in seueral places haue suffered for Christ seueral kinds of death and of our Societie in these few yeares there haue been about threescore and ten crowned with Martyrdome and some of them very lately 37. How acceptable therefore may we iustly think our labours are to Christ our Sauiour which being so much benefit to ourselues are so beneficiaâ— withal to others and so much for the glorie of God God shewed it once to one Alonso Roâ—as a Franciscan-Fryar who hauing spent diuers yeares in this great work and returning into Spayne to recollect himself and prepare himself the better to dye as often as he set himself to meditate vpon anie good thing he conceaued he saw our Sauiour Crucifyed before him in a kind of complayning and angrie manner asking him why he had left him so vpon the Crosse and betaken himself to his ease Which Vision hapning to him often he was so pricked with it that he resolued to goe into the Indies againe to his former labours bestowed himself there manie yeares very profitably Not vnlike to this was the manner in which God inuited our S. Xauerius to the same work long before he vndertooke it For as he was wont to relate of himself oftimes in his sleep he carried a Black-a-Moore vpon his shoulders and the burthen seemed so heauie that it awaked him out of his sleep much wearied with the verie weight of the man And both came afterwards to passe â—or by his labour and industrie he brought those people to Christ as it were vpon his shoulders and tooke so much paynes in that haruest that it is wonderful how the forces of his bodie could endure them And this may suffise for a taste of that fruit which the feruent endeauours of Religious men haue brought-forth in the Christian world Reasons why a Religious course of life is most proper to bring-forth these kinds of fruit CHAP. XXXI IT is not only true that Religious Orders haue brought forth such abundance of fruit as I haue sayd but also that no state of life no companie of men is so proper and wel prouided for it as they are Wherof there might be manie reasons giuen but we wil reduce them to three The first may be drawne from the nature and disposition of God and the fashion which he doth hold with vs. For if we consider attentiuely the wayes which from the beginning of his Church he hath vsed to bring men to Saluation we shal find that he hath alwayes chosen those instruments and helps for so great a busines which were most destitute of humane meanes towards the performance of it 2. This is that which S. Paul writing of the Primitiue Church obserued and taught that there were not manie powerful or noble or wise man according to the flesh but God chose the weake of the world to confound the strong and the ignoble and contemptible and the things which are not to destroy those
ranke of natural things much more ought we to think that in Religious Inâ—â—â—nâ—â—s which are of a more eminent degree and strayne he hath so handled the matter â—hat besides the exceeding profit and commoditie which they bring they should haue singulâ—r beautie and seemelines wonderfully graceful without al doubt in the eyes of God and his Angels For as when we behold a Brooch or Coronet or other curious workemanship composed of manie geâ—â—nes and precious stones we admire not alone the beautie which euerie gemme doth bring seuerally by itself but this verie beautie and luster greatly augmented and encreased by the multitude of them and the comelie order in which they are ranked And as the sound of voices and Instruments doth take a man very much though they be sole and single yet a Consort of Musick tempered with choice varietie of diuerse Notes togeather doth much more fil and please the eare the Bases and Trebles with proportionable disproportion agreing and answering one to the other so â—â—erie vertue seuerally by itsef and standing as it were alone cannot choose but be pleasing and louelie yet in Religion by reason that there be manie in whom the elegancie of this one vertue is very apparent the selfsame must needs be in euerie man's eye much more beautiful and glorious We may therefore with ful consent of euerie bodie deseruedly apply to this State and forme of life the saying of the Queene of Saba who being caled out of her owne countrie with the noise and fame that ranne of the greatnesse of King Salomon hauing now heard with her owne eares the wisedome of his answers and beheld neere-hand the abundance of his wealth his statelie buildings his sumptuous boâ—des and table-seruices the mansions of his seruants the order of his attendance their gorgeous attire and coâ—elie â—ayments finally the incredible plentie of his Victimes and Sacrifices she is sayd to haue stood amazed and to haue cryed out Blessed are the men and blessed are thy seruants who heer stand in thy sight and heare thy wisedome For who is more truly King Salomon then our Sauiour Christ a king not onely peaceable but appeasing the things which are in heauen and which are on earth This Salomon therefore in whom be al the treasures of the wisedome and knowledge of God and who is King and Lord ouer al though he haue other subiects yet they â—ost of al and most truly are to be stiled his seruants who dwel in his house and alwaies waite vpon his person such are the Companies of Religious people who for this reason alone haue forsaken their parents their brethren their friends and kinsfolkes and their dwelling-houses to remoue and transplant themselues into his houshold and retinue And they be also distributed into diuers orders different in their manner of life and in their habit and cloathing Heer they tast of princelie dainties and delicacies of spiritual comforts I say and inward ioy and that peace and securitie of Conscience which is a continual banket Heer is great plentie of Sacrifices and whole offerings because euerie Religious man is a Sacrifice yea euerie worke they do may be called a Sacrifice because it is entirely offered to God and wholy deuoted to his seruice Finally their peculiar office and onlie busines is to hearken â—o the wisedome of this diuine Salomon that is of their Lord God neither in verie deed do they â—nie other thing but abide perpetually in that heauenlie light praying and meditating and picking out of good bookes such wholesome instructions as may better their soules and manie other wayes derâ—uing vnto themselues light strength grace and all good things from him who is the fountaine of goodnes Blessed therefore are they also who stand heer in the sight of their Lord God and much more happie then the seruants of that Salomon of old in regard they serue a Maister who is infinitly more worthie more noble more able and readie to do wel for them Now in my opinion the excellencie of a Religious life is not only to be valued by the fauour which it hath with God but by reasoÌ„ it is extremely hated by the Diuel If therefore we obserue things right we shal finde this course so violeÌ„tly opposed and assaulted with such suâ—â—â—l diuises and craftie fetches of the sworne enemie of mankinde that it is very apparent that among al the guifts and graces which haue descended vpon Man from aboue this most of al hath angred him and abidden the flaming rage of his malice I say nothing of priuate temptations and secret battails which incessantly he bids euâ—rie one in particular I speake only of that vniuersal warre which he hath alwaies most fiercely maintayned against Religion in general For Monastical discipline if we take it at the root began presently vpon the publishing and spreading of the Christian Faith and togeather with it to spreade and dilate itself chiefly in that golden Age of Constantin when out of the solitarie places and vaste deserts in which it lay hid for three hundred yeares and vpwards it came forth to the view and eye of the world In which times we may obserue that whomsoeuer the Enemie got to plot or act anie mischief against the whole Church the same be armed and incensed most of al against this fortresse of the Church And we may beholde them diuided into two ranks For some haue gone about by might and authoritie and by open warre to oppresse the followers of a Religious life Others who had not that power haue striuen by wiles and deceipts by slaunders and reproachful speaches and by sowing Heretical doctrine to vndermine them For first of al Iulian the Renegate the more bitter and heauier enemie vnto vs in regard he was priuie to al things which belong to Christian profession did not with fire and sword afflict the Religious for as Gregorie Nazianzen speaketh of him he did enuie the Christians this glorie of Martyrdome But whatsoeuer he could inuent without shedding of bloud that might molest or disgrace or quite roote them out to that he bent al the strength of his wit which as men report of him was not meane Which thing is set forth by S. Gregorie Nazianzen in his Oration to the same Apostate in conclusion wherof making himself an humble suppliant in behalf of al Religious Companies he presenteth vnto him the whole multitude of Philosophers as he tearmeth them who are wholy free and exempt from al earthlie band and tye who to their owne vse haue their owne bodies only and them not wholy and intirely to themselues who owe Cesar nothing but al to God their Hymnes prayers watchings and teares with these men sayth he if thou wilt deale more mildly and vse them like themselues that is as the seruants of God the Disciples of Christ the Contemplers of heauenlie things the first fruits of our Sauiour's flock the Pillars and Crownes of Faith pretious Margarites
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
they that out of ambition or couetise follow the Court or trot from market to market and from one Fayre to another Yet if we set them in comparison with Religion they are so farre beneath it that they are not worthy the speaking of For first they want al the commodities which wayte vpon a life in common as through this whole booke I haue shewed and they are subiect to the same inconueniences which a solitarie life is and finally they are so much worse then the Eremites of old in regard that they of old betaking themselues into their dennes and caues forsooke the world quite and cleane and bad Adieu to al riches and kinsfolk These men retayne al these things and so do not perfectly renounce that which they haue but rather liuing with it liue in the midst of so manie deadly enemies For it is the saying of Truth it self The enemies of man are his domesticals And are in coÌ„tinual daÌ„ger to be ouercome by the occasions they are in and so to forsake the seruice of God and the way of vertue vpon which they had entred and retourned to the broad and spatious wayes of the world vpon the confines wherof they dwel And though they do personer where is the vertue of obedience a vertue so rare and excellent and of so great merit and consequence where is the denial of their owne wil where is the exercise of true humilitie where is the Hundredfold and the rest of the rewards and honours promised to the followers of a Religious life Wherfore if a man be of the mind to ouercome the world in his owne house and home certainly if he desire it indeed he should be better aduised to betake himself to the house of God that is into Religion and rank himself with the hoast of God where he shal more easily and more constantly ouercome and find more plentie of grace and glorie For why should he not do that which he intendeth with perfection and the seruice which he is minded to offer to God offer it in the manner that may be most pleasing to him and most profitable for himself And he may do wel to cal to mind the law which declared that the beasts which had little wings and yet did creepe on the ground were al of them vncleane and not to be eaten of which was not without great mysterie and figureth those that hauing receaued a good wil of God whereby they may list themselues vp from the ground as it were with little wings wil notwithstanding stil cleaue to the earth and thinking they may do both and haue one foote in the world and the other in the seruice of God are reiected from the seruice of God as beasts that are vncleane Of the benefit of a Religious vocation CHAP. XL. BY this which hath been sayd of the benefit of a Religious vocation in generalie ther coÌ„sidered in it self or as coÌ„pared with other States it is manifest that it is the most compendious and safest way of anie oâ— her to bring vs to heauen and that al other States of life in comparison therof may be sayd to sayle as it were at the mercie of the wind and wâ—aes and dangerous rocks in open sea and that this only course of life is now euen in the harbour secure from danger within sight of eternal saluation which is the land for which our whole sleete as I may cal it is bound And consequentlâ— we must acknowledge with thanks giuing and it is great reason we should do soâ— and professe with excessiâ—e ioy and pleasure that of al benefits which God can beâ—tow vpon a soule in this world this is the greatest and for as much as concerneth a course and order of liuing he hath not anie thing to adde therunto in this our banishment and pilgrimage that can be more worthie or more beneficial S. Bernard discourseth liâ—ely of this subiect in one of his sermons earnestly exhorting his Brethren to be grateful to the diuine goodnes for so great a benefit and among other passages hath these words Great and very great is the mercie of our God ouer vs hauing by the strength of his spirit so vnspeakable and by some â—timable a guift of his grace drawne vs froÌ„ the vaine conuersation of this world in which we were sometimes without God or which is more detestable against God not ignorant of him but contemn 〈◊〉 him And I would â—o God the vgly Image of the lâ—se or rather of that death for the soule that sinneth is dead were alwayes before our eyes beholding how great blindnes â—ow great wickednes that was that continually weighing in our thoughts the poâ—â—e of his mercies we might esteeme of the greatnes of his commiseration by which he haâ—â— deliuered vs if not to the ful value therof yet at leastwise in some competent measure 〈◊〉 if anie one of vs be careful to consider diligently not only from whence he is deliuered but where he is placed not only what he hath escaped but what he hath receaâ—ed not only from whence he hath been reclaymed but whether he is called doubtle he wil find that the heap of this mercie doth farre exceed the greatnes of the former 2. Two things therefore according to S. Bernard are to be considered in this bench The Extremitie from which we are deliuered and the tearme in which we stand For certainly the benefit is the greater by how much the euil which we escape is more greeuous As if a man be set free out of prison he is the more obliged to 〈◊〉 that setteth him free the more â—ideous and nastie the 〈◊〉 was wherin he was held And what was our Prison The world ful of mischeef and miserie ful of sinnes which is the greatest miserie of al others ful of ambition and loosenes and infinit dangers The world where we find no order but a perpetual confusion of al things darknes blindnes inconstancie The world the lawes and Maximes wherof are extreame pernicious the examples deadlie men and Diuels innumerable prouoking vs to sinne let vs therfore giue care to S. Leo who as he often treateth of this subiect so in one of his sermons particularly he sayth in this manner It is very hard and difficult to sâ—ay the vnsettlednes of our hart from al manner of sinne and where innumerable allurements of vanitie on euerie side do speake vs faire to yeald to no kind of corruption Who toucheth pitch and is not defiled by it Who doth not yeald to weakenes in the flesh Who is of so eminent puritie as to receaue no stayne from the manie things without which we cannot liue And thus much concerning the euils from which we are deliuered 3. Of the blessednes of the life to which we are translated S. Bernard speaketh in breef manie things and these are his words Which I beseech you is this so preâ—ious a Margarite for which we must giue al that is ourselues
Temperance who can doubt but that Religion is the proper seat of it For as Aristotle deliuereth the office of Temperance is to bridle the pleasures of the bodie chiefly those that belong to the sense of Touching of which there be two kindes some serue towards the sustenance of the bodie by eating and drinking some for the vse of generation The first Religion confineth within the bounds of necessitie Pouertie the mother of frugalitie and sobrietie helping therunto The second belonging to generation the desires whereof are more violent and intemperate it doth wholy cut of and shunne as a bodie would shunne the plague The greatest commendation which Aristotle and the rest of the Philosophers gaue Temperance was to keepe a meane in these pleasures and durst not presse Nature anie further How farre greater commendation therefore doth Religion deserue which doth not only temper these pleasures but vtterly abolish them and banish them out of sight and thought 14. Some bodie perhaps wil think that Fortitude hath nothing to doe in Religion because there is no occasion of going into the field nor anie vse of weapons nor anie thing to be done that requireth strength of armes which fancie if we yeald vnto we may as wel grant that a Bul or an Elephant is to haue the preheminence of strength and fortitude aboue al men But the nature of Fortitude is farre other and if we belieue S. Gregorie it is to be measured by the disposition of our mind The Fortitude sayth â—e or strength of the iust is to subdue their flesh to contradict their owne wil to quench the delights of this present life to embrace that which is hard in the world for the rewards eternal to contemne the smiling countenance of prosperitie to ouercome in their harts the feare of aduersitie Which words of S. Gregorie what doe they decypher vnto vs but the dutie of a Religious life so that we must of force confesse that true Fortitude is chiefly among them For if we account them valiant that fight stoutly against other men we haue much more reason to yeald this commendation to Religious people who in the continual warre which they wage against this world ouercome enemies farre more strong in nature then they and farre more in number 15. Besides these Moral vertues which are the principal there be others as it were branches of them as Patience a vertue so noble and withal so necessarie that Religion meeting with so manie things as it doth which are very harsh to Sense it cannot long endure without it It must therefore necessarily haue Patience and the daylie occasions of practice of it do much strengthen and encrease it To which purpose S. Ambrose speaking in commendation of S. Eusebius Bishop of Vercels hath these words This Patience did first fasten in S. Eusebius by Monastical conuersation and he grew able to endure anie kind of labour and paynes by custome of more strict obseruance 16. But euerie bodie wil perhaps easily find out that Religion must haue Patience but make a question whether there be anie place for Liberalitie â—ecause Religious people reserue nothing that they can bestow vpon others and yet truly considered Religion is not without this happines For as Aristotle sayth Liberalitie as other vertues is to be measured by the disposition of a man's minde Whosoeuer is so disposed in minde that he contemnes al worldlie wealth and is readie if he had it to bestow it in laudable vses is to be accounted truly liberal so that according to the opinion of the same Philosopher poore men may also be liberal and consequently Religious people are so farre from wanting this vertue as they are rather to be esteemed more liberal then anie bodie els For who can more from their hart contemne riches then they that not only doe not seeke after them or desire them but are readie to refuse whole mountaines of gold if they were offered Besides that they haue already acted al that magnificence and worth which can be in bestowing the goods of this world when they forsooke al togeather with the world specially if it fel in their way to doe also that which S. Basil aduiseth and S. Francis put in practise and which is the principal that which our Sauiour commanded to wit if they distributed that which they had wholy in releef of the poore For they that lauish their substance in following their pleasures or spend it in statelie buildings or burie it in orchards and gardins are not euen in Aristotle's iudgement to be accounted liberal Religion therefore wanteth no part in Liberalitie but hath it to the ful as a special ornament among other graces 17. But neither these nor anie other vertue doth seeme so natural to Religion as Humilitie For first what is Religion but an absolute renunciation of al wordlie honour which renunciation is an act of Humilitie Secondly the whole practise of Religion consisteth in humbling ourselues as much as possibly we can and in endeauouring to hide ourselues from being spoken or thought of and to be rather subiect to euery bodie then to goe beâ—ore any one finally nothing is more ordinarie nothing more labâ—ured for in Religion then to be the least and lowest of al men And consequently the commandment of our Sauiour Sit downe in the lowest place is no-where more exactly fulfilled The lowest place is to lay ourselues vnder euerie one's â—eete to depriue ourselues of our owne wil and of al power of doing anie thing of ourselues for no man can descend lower then he that hath left himself nothing We sit downe that is we take vp our rest in this lowest place because the Humilitie of Religion is not one act or two such as some Secular people stoop-vnto some-times but it comprehendeth our whole life is intrinsecally setled in the State itself which we are bound to stick to al the dayes therof And besides this humilitie which the state itself doth bring with it the daylie practise of humble offices is so annexed therunto that we see people that are nobly borne and brought vp not only honourably but deliciously attended-on before with much state performe howerly continually the seruil offices which S. Hierome so much commeÌ„deth in Paula Euslochiâ—m two noble Ladies to wit to set vp lights make fires sweep the house shel beanes and pease put hearbs into the pot when it boyleth couer the table serue beere dresse-out the meate runne hither and thither which are al acts of Humilitie and partly shew vs what Humilitie the State doth breede in vs partly encrease it dayly more and more 18. And this shal suffice for as much as concerneth Vertue The like may be sayd of the guifts of the Holie-Ghost For where is more perfect Wisdome tâ—en in Religion where that light doth shine which teacheth vs to value euerie thing according to the true worth of it that is to
nor wealth that he need seare the losse of it he hath no countrey out of which he can be threatned to be bannished he aymeth not at glorie so as to â—eare anie disgrace One thing you wil say there is to wit death but whosoeuer shal kil him shal not only not hurt or contristate him but shal doe him a great pleasure for he sends him thereby to another life which he desireth with al his hart and for which he doth al that which he doth And if we regarde honour a Monk is in greater honour then anie secular man For secular power hath manie that feare it and neuer a whit fewer that hate it But euerie bodie doth willingly and ioyfully reuerence a Religious man And oftimes it hapneth that people of meane birth they that haue been children of pesants or trades-men giuing themselues to this kind of Philosophie haue been so venerable in the eyes of al men that men of great qualitie haue not been ashamed to goe to their Cottages and conuerse with them with such signes of affection as if the verie speaking with them had been a singular fauour and fortune vnto themselues as in truth it was Thus discouâ—seth S. Chrysostome and much more copiously of this matter 4. And yet more largely in another Hâ—milie which he intitles A Comparison between a King and a Mâ—nk where he handleth this subiect so solidly and clearly that whosoeuer shal reade it wil find al that his hart can desire of this matter We wil only coppie-out a peece of it into this place A King sayth he ruleth ouer Citties and Prouinces and manie Nations A Monck commandeth ouer Anger and Enuie and Couetousnes Lust and the rest of the diseases of the minde hath his thoughts eleuated aboue al humane things And doubtles we haue more reason to account this man a King then the other for if the King himself be a slaue to feare and lust he is not the gouernour of the people but the things by which himself is gouerned whose dictamens he followeth A King makes warre against barbarous nations for the bounds of his Empire for wealth for riches A Monck fighteth against the Diuels whose assaulâ—s be more violent and their nature more noble and consequently the victorie more glorious and the intent of this warre is Pietie and the seruice of God Behold both their conuersations and you shal see a Monck conuersing with the Prophets learning the wisedome of S. Paul passing from Moyses to Esay from Esay to S. Iohn from S. Iohn to some other and by this meanes becomes like to them with whome he doth conuerse as it vsually hapneth A King passeth al his life-time with them who speake him fayre to his face and flatter him for their owne ends and doe nothing but vant themselues of their owne deeds A Monck watcheth in the night to speake with God to haue the companie of the holie Angels to delight himself in heauenlie things A man that is Gouernour ouer people and nations you shal finde at those times layd along in his bed and snorting not much differing from a dead man A King be he as bountiful as he can that which he giues is but gold a Monck obtaynes of God the spirit of Grace and corporal benefits also by his prayers and nothing is more hateful to the Diuels then the prayers of a Monck nothing doth terrifye them more and Kings themselues haue been often constâ—ayned to haue recourse vnto them as Achab to Elias Ezechias to the Prophet Esay Finally death is terrible to a King to a Monck it is welcome A King is alwayes in feare of death and therefore he hath souldiers for the Guarde of his bodie A Monck doth not only feare no man but guardes others yea whole citties as if he were a rampire vnto them Thâ—â— farre S. Iohn Chrysostome 5. To which for a Conclusion we may adde another consideration of the difference how they come to their seueral dignities For Kings are either borne vnto it and so come to their Kingdome by succession or they are chosen by voices which is more glorious of the two for to be borne to a Kingdome is fortune to be chosen is a signe of Vertue if so be that people haue regard to vertue in it Religious people arriue to this great honour neither by birth nor by humane election or grant but by the sole wil of God who chooseth them out from manie others and vouchsafeth to translate them into his familie and register them among his household-seruants For it is not humane wit â—r industrie or the suggestion of anie other man or natural strength wherewith we compasse these hard and difficult enterprises to forsake the world to ouercome the loue of our parents and kinsfolks to subiect our wil vnder such a continual yoake as this is Nature hath not so much strength nor ladders so high nor wings so strong as to carrie it to so high a pitch but whatsoeuer we doe in this kind is the worke of God as our Sauiour telleth not his Apâ—stles only but al when he sayth Yoâ— haue not chosen me but I haue chosen you And againe No man can come vnto me vnlâ—sse my Father doe not only cal or inuite and put him on but draw him How greatly therefoâ—e are we bound to God that hath so voluntarily and of his owne accord loued and embraced vs and made vs partakers of so great a good without anie desert of ours yâ—a rather when we did deserue the contrarie were wholy vnworthie of it specially considering that he leaues manie others that we may iustly say with the Prophet He hath not donnâ— so to eâ—â—rie nation nor manifested hâ—â— iudgements vnto them Great therefore is the dignitie of a Religious man not only in that he is chosen to so high a Vocation but in that so hiâ—h a Person hath made choice of him a person I say whose iudgement in our case is to be preferred not only before the iudgement of one nation casting a kingdome vpon a man but before the iudgement of the whole world and of al the men that are or euer were or euer shal be in the world 6. How great this difference is betwixt a Religious state and the dignitie of a King manie Kings and Princes haue testifyed by forsaking their Scepters and Princelie palaces and stooping to a poore cottage and a coorse garment and professing that they found more contentment and farre truer happines in that kind of life then they euer did in al the honour which the world doth so foolishly admire And among the rest we haue a rare example heerof in Saâ—tocopius King of Morauia in the yeare 900. who hauing been defeated in a battail against the Emperour Arnulphus forsaking his kingdome be took himself into the Wildernes where finding certain Moncks in the mountain Sainâ—â— he put himself into their companie liued with them some yeares in a
foure hundred and thirtie Among the Carthusians Dionysius in the yeare One thousand foure hundred and fâ—urescore To be short he that desires to know more at large what learning hath been brought to light by Religious men of al Orders and what fruit hath come of it to the Church of God let him reade Trithemius who hath diligently and carefully layd togeather al the Ecclesiastical writers that haue been since the birth of Christ in euerie Age in which large Work of his he shal find that Religious men are the farre greater part among them and shal meote with few others in comparison of them which is an euident argument of what I haue sayd In which kind also our Societie of IESVS though last in time hath done somthing added a helping hand to the aduancemeÌ„t of Learning For not only the whole bodie of the Societie doth atteÌ„d to learning it being one of the chief things which by institute it professeth but it hath reuiued that which was anciently â—he practise of Religious men but of late yeares hath been intermitted and not contenting itself with professing learning within itself it vndertaketh to communicate the learning which it hath with others by teaching publick Schooles And to the end it may deriue the greater benefit to others it confineth not itself to Diuinitie or Philosophie as for the most part other Religious Orders doe but it teacheth al Arts Sciences and Grammer-schooles and leaueth out none but such as are not so suitable to a Religious profession to meddle in as the Ciuil or Common Law and Physick 19. In fine to summe-vp the discourse which we haue made Religious men may in a manner glorie that most kinds of learning haue been reuiued by their industrie which but for them would haue been wholy extinct others haue been refined and polished by them For what had become of Diuinitie which is the Queen of al Sciences if it had not been cultiuated by them and brought into the way and method in which it is And though Philosophie hath been learnedly handled by others yet Religious men haue much illustrated and enlarged it and added and explained and reformed manie things in it according to the rule of Faith 20. It remayneth that we speake of Eloquence wherin Religious men haue been as eminent as in Learning And we shal easily see it if we consider the infinit multitude of Preachers which in the Christian world are beating their Puâ—pits specially at some times of the yeare For though al of them be not equally eloquent yet no man can deny that there haue been and are to this day very manie exquisit tongues that with a fluent stile and choyce words and abundance of good matter wel couched togeather take and delight and leade the â—uditorie to what they please For if the effect of Eloquence be the applause of the hearers certainly they that deale with people that are sensual such as naturally loathe spiritual things are notwithstanding able not only to draw them to giue eare vnto them but to hold them suspense in admiration and delight them and steale vpon their minds and affections so as to bring some from dishonest behauiour to chastitie some from vnlawful trading to vpright dealing some from rancour and hatred to peace and concord finally not a few from the loue of the world in which they were drowned ouer head and eares to the contempt therof and vtter forsaking of al earthlie things must needes haue a great guift in speaking Anciently the Oratours that could speake to the humour of the people were in greatest esteeme and we find few either in Greece or Rome that could doe it and those few are so famous that the Countreys where they were borne are renowned for them What an honour therefore is it to vs to haue so manie rare men in this kind But if we reflect vpon the solidnes of the matter the weight of both their sayings and as I sayd vpon the effects which ours haue wrought there is no comparison betweene them and vs. 21. We reade of S. Bernardin of Siena a Franciscan-Friar he was a man so wel-spoken that in what place soeuer at whatsoeuer time he was to preach not only the people that had nothing else to doe came to heare him but euen trades-men shut vp their shops and euerie bodie else their houses to be at his Sermon 22. We find the like recorded of S. Peter who is now commonly called the Martyr of the Order of S. Dominick He trauelled almost through al parts of Italie and making a stay for some time in euerie cittie and village he reclaymed and infinit number of people by his holesome exhortations from the filth of sinne At his first arriual vnto anie place it was an ordinarie thing for al the inhabitants from the highest to the lowest to go out to meete him with flags and sound of trumpets and accompanie him with like solemnitie when he went away and had much adoe to parte from him and such a multitude alwayes thronged to his Sermons that he was forced oftimes to be carried away in a cart that he might not be crushed in the presse 2â— What shal we say of S. Antonie of Padua whome the people did vsually follow in such multitudes that the largest Churches they could choose were not capable of them but they were fayne to carrie the pulpit into the streets or into the fieldes and yet they flocked thither so fast to take place betimes that a man might see noble men women repayre thither before day and stand expecting his voice as it were from heauen And while he was speaking though there were sometimes thirtie thousand Auditours there was not the least noyse or muttering or spitting to be heard but al were extreamly silent and attentiue Did the like euer happen to Demosthenes or to anie of those ancient Oratours though they were held to be neuer so eloquent 24. We reade no lesse of S. Vincent a Dominican-Friar and one thing in particular which doth liuely set-forth the force of his eloquence For wheras on a time two malefactours were going to dye he commanded them to stand at a place where he was preaching their faces couered probably to the end they might be lesse distracted where he began to discourse with that vehemencie of the fowlenes of sinne of the paine of hel and such other motiues as are wont to stirre-vp sorrow and repentance that the two malefactours began first to sweate for verie grief and contrition of hart and at last were turned into a very coale as if they had been burned with fire which was apparent vnto al the people so soone as their faces were vncouered How vehement was his speach which was able in this manner to inflame both the mind and the verie bodie also We meete not with manie of these very strange effects which S. Vincent wrought but we meete with others much of the like
perfect it is the mâ—re it doth shine abroad Which if it be true in euerie particular man that is vertuous how much more true is it when manie vertuous men ioyne togeather and make one Corporation and cittie We may iustly therefore say that Religion is a Cittie placed vpon a hil both because it is compounded of seueral persons as a Citâ—ie is wherof we haue spoken alreadie at large in the precedent Chapter and it is seated in an eminent and loftie situation to wit in in the top of Euangelical Perfection which al that haue not arriued to so high a pitch but remaine in an inferiour estate must needs admire and lift-vp their eyes as to people that are aboue them And consequently the Cittie itself being so noble and seated moreouer vpon a hil so that it cannot be hidden but must needs be in the eye of euerie bodie al the glorie and commendation and worth which it hath must also redounde to the glorie and commendation of the whole Church wherof it is a part For which consideration S. Gregorie Nazianzen calleth Religious people the first fruits of our Sauiour's â—lock pillars and crownes of Faith and preâ—ious margarits And S. Hierome Certainly the Order of Monks and Virgins is the slâ—wer and as it were a pretious stone among the ornaments of the Church He sayth a Religious course is both a Flower and a Pretious stone declaring in the one the beautie of that state and in the other the great esteeme and value which is moreouer to be made of it and the holie Church partaketh of them both For the dignitie and beautie of this life doth both exceedingly comfort and delight and encourage the Faithful and confound the Aduersaries therof Insomuch that that great Champion of the Catholick Faith S. Augustin in the booke which he wrote of the Manners of the Church among other arguments which he brings to disproue the errours of the Manichees against whom he penned that Treatise he insisteth mainly vpon this that in the Church there shal be such multitudes both of Heremits leading a solitarie life and Monks liuing in common togeather and describing their manner of conuersation at large at last he concludeth as it were brauing the Manichees in these words Oppose yourselues if you can you Manichees against these behold them wel and name them if you dare without lying and with shame enough Compare their fasting with your fasting chastitie with chastitie cloathing with cloathing sare with fare modestie with modestie charitie with charitie and that which in poâ—teth most orders with orders 2. S. Laurence Iustinian a man renowned for learning and sanctitie handleth this selfsame subiect yet more copiously and deserueth to haue his whole discourse set downe at large He sayth thus Among other things which aduance the glorie of God and make Infidels haue a good esteeme of the Catholick Faith is the liuing of the Faithful in common togeather and specially the life of them that contemning the vanities of this transitorie world and abandoning the pleasures of the flesh and promises of wealth and honour dedicate themselues to God in the Cloisters of Monasteries by perpetual vow of a voluntarie seruitude For who can doe otherwise but prayse and extol the Diuine goodnes and wisdome vnspeakable beholding innumerable people of both sexes in the flower of their youth in perfect health and proportion of their bodie swimming in abundance of earthlie substance happie in the possession of lands and vinyards and houses and seruants and honoured with manie noble friends and kinsfolk willingly to renounce the world and spurne at the pride therof to forsake al their kindred and to put themselues into the seruice of our Sauiour Christ by exercise of obedience vnder the conduct of a man that in a maÌ„ner is a stranger vnto them For this certainly is beyond that which men ordinarily doe and beyond the common fashion of liuing For the natural affection which we haue as children doth not suffer vs to contemne them that begot vs brought vs into the visible light of this world The law I say which is naturally inbred in the harts of men doth not perswade vs to leaue our owne cittie al our kindred al our play-fellowes al our friends and acquaintance and to goe dwel with strangers to trauel into farre countries citties and villages not for a yeare or two or three but al our life-time of our owne free choice to suffer hunger and thirst cold and nakednes to punish our bodies also with watching and fasting and other labours to bring it vnder with daylie abstinences and that which is greater then al this to fight against the inclinations of ouâ— owne wil. For nature itself inticeth custome teacheth humane frayltie vrgeth loue of good companie draweth common curtesie perswadeth and the sweâ—â— conuersation of people at home and specially of our kindred doth compeleâ—â—rie bodie that hath anie spark of reason to keep where he was borne to enioy the companie of his kindrâ—d to take care of his owne possessions and take his pleasure in them and to follow the inclinations of his owne wil. But when we see the quite contrarie acted it proceedeth either out of feare of death or certain knowledge of the ficklenes and falshood of the world or out of an assured and strong hope of future happines which hope we cannot taste of but by the light of Faith which is giuen vs before And we come not to the possession of this Faith of which we speake by our owne free wil but by the guift of God who hath mercie on vs and draweth vs and preserueth vs. The glorious Martyrs enlightned with the splendour of this Faith haue with most ardent charitie endured for Christ fire imprisonment chaynes stripes torments reproaches exile losse of goods and death The holie Anchorets endued with the cleernes of this Faith haue filled the deserts walked the wildernesses builded Monasteries therin to attend to the glorifying of God to giue themselues to often prayer to labour with their hands at conuenient times and to assemble togeather the children of God dispersed euerie where abroad and to ouercome the secret attempts of their inuisible enemies Inspired certainly by God they vnderstood that this world is ful of concupiscence of the flesh allurements of the eyes and other pleasures and of pride of life They saw that men did dayly cast themselues headlong vpon vice neglect the Law of God contemne his commandments follow the pleasures of present delight and giue themselues wholy to earthlie lucre transitorie honour hurtful dishonestie and secular cares which make the louers of them strangers to God to themselues and breed an auersion from al vertue For light and darcknes vanitie and truth vertue and vice the loue of God and of the world the works of the flesh and of the spirit the ioyes of this life and of the life to come cannot meete in one nor stand togeather Wherefore to the
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
sayd not only of the dignitie of it but of the immensitie and abundance of the ioyes and comforts which are in it For it were not only impudencie but scarce the conceit of a man but of a beast to value the pleasures of the bodie and the itching delight which growes from these base inferiour things aboue true and solide contentment of mind grounded in God who is the only true good and the good of al goodnes this contentment and delight of mind being that sauourie Manna which the goodnes of God rayneth downe from heauen vpon those that he leades out of Aegypt into the Desert 2. But because as we sayd before both in our passage out of the land of Aegypt and afterwards there want not them that stand in our way and oppose vs Pharao with his horse and his whole armie on the one side and the Philistians Iebusaeans oÌ„ the other it remayneth that we now endeauour to discouer their plots which is half the victorie and breake their weapons in peeces which they arme against vs. And first we wil gâ—e in hand with that obiection which is vsual That al cannot be partakers of the pleasures delights which we haue discoursed of a few rare men only attaine vnto them by the special fauour of Almightie God by long fasting and continual punishing of their bodie the rest that are of the ordinarie sort of people and but of a meane strayne in Vertue are farre from feeling anie such kind of sweetnes neuer indeed tast of the delights we speake of For confutâ—tion of this errour for I can cal it no other we must first suppose that whatsoeuer hath been sayd in al this Treatise either of the benefit or excellencie or pleasantnes of a Religious life is to be vnderstood of the State itself and not of particular men For what is it to the purpose if men be lazie and carelesse and suffer themselues to want in the midst of al plentie and abundance to starue for hunger at a sul board of daynties Of which kind of people the Holie-Ghost speaketh in the Prouerbs thus 〈◊〉 sâ—â—athful man hideâ—â— his Land vnder his arm-pit and doth not put 〈◊〉 to his mouth For in like manner Religious people are not farre to seeke for the goods which abound in Religion but haue them readie carued to their hand it is their part to make vse of them and to put them as meat to their mouthes if they wil not take so litle paynes as is required to make vse of them the fault is their owne if they be in want not the State 's the State itself is fol fraught with excellent coÌ„modities if they remaine emptie and naked they must blame themselues When Natural Philosophers discourse of the constitution of a man's bodie they discourse of it as it is by nature intire and perfect with hands armes and legs and feet and al the rest of the limmes belonging to a perfect bodie if anie particular man want a hand or an eye or a foot or anie other part they take no notice of it nor make anie reckoning of it because their ayme is to teach that which is natural to the thing they treate of So treating of Religion we shew what profit pleasure the State is apt wont naturally to produce and afford if there be anie particular man in whom it worketh not this wonted effect the fault is in the man not in the State And yet I dare vndertake that the number of these sloathful and lazie people is farre lesse then the number of them that take comfort in Religion because it is one of the happinesses and benefits of a Religious life to rowse-vp the spirits of them that are drowsie and negligent to put life into them that are slow and dul and set them on fire that are cold and lumpish 3. But perhaps they that make this obiection intend only to say that the rapts or trances and extasies and miracles which they heare of or reade in the liues of a S. Antonie or S. Dominick or S. Francis or some other great Saints of special note be peculiar to such rare men as they were and happen not to al Religious people 4. And this I willingly grant neither was it euer my meaning to say otherwise nor if we consider the matter right is it anie disparagement to Religion that al haue not these extraordinarie guifts For as the fertilnes of a peece of ground appeares if it naturally yeald a hudred for one and if anie particular man reape not so much the goodnes of the soyle is not the cause of it but the negligence or want of skil of him that ploughes it or tilles it not as it ought to be tilled The same of Religion of itself it is a fat soyle and the goodnes of it appeares chiefly and to the admiration of al the world in such eminent Saints as they are whom we mentioned if we doe not find the like profit by it we cannot lay anie blame vpon Religion but the fault is in vs. And yet this verie consideration ought in reason to animate encourage vs to be the more diligent knowing what plentie of fruit we may reape of our labours and what abundance others haue reaped And no doubt but though we neuer arriue to tast of those extraordinarie and vnwonted ioyes pleasures which those admirable Saints did seele we may notwithstanding find no smal comfort in Religion and indeed abundantly enough to fil vs. For though we haue not the markes of the siue wounds of our Sauiour printed in our bodie as some of them haue had or be not rapt to the third heauen or suffer not excesse of mind in prayer and the like Yet it is ordinarie and easie also to take so much pleasure in reading of spiritual books in prayer in contemplation of the Mysteries of our Faith and such holie Exercises that we would not exchange the delight which we find in them for al the delights which are in the world though they were ten thousand times more then they are For these Diuine guists comforts of God are like the Oyle which was multiplyed by the Prophet Elizaeus they runne so long as there are emptie vessels to receaue them though the vessels which are presented are some of them but smal and not so manie as might be filled yet so long as anie are offered this heauenlie oyle doth not cease to runne that which is deriued by this meanes into our soules be it neuer so little according to the proportion and capacitie of the vessel which we presente is notwiâ—standing wonderful sweet and pleasant 5. We may adde that they that are so ful of these feares and doubts least God should sel his spiritual delights at too deare a rate haue a meane and vnworthie conceit of his infinit goodnes and bountie taking him to be close-fisted as I may say of a
general antidote against al temptations to wit their Superiours Gouernours who not only by solid reason counsel prudence are alwayes at hand to releeue them but oftimes it hapneth I may say most commonly that no sooner can a temptation be layd open before them but in a moment it vanisheth away and is defeated A wonderful thing doubtles if there were Physitians for the bodie that could cure a disease with only looking vpon it how would they be sought to esteemed But that which cannot be done in the bodie is dayly seen in the diseases of the minds and al spiritual Writers are witnes of it and particularly Cassian a man very wel to be credited in this kind sayth that it was a general practise of the ancient Fathers to teach their subiects and disciples neuer to conceale the busie thoughts of their harts but presently to lay them open to their Gouernours so soone as they began to bud and that whosoeuer did so could neuer be circumuented with the craftie deuises of the Enemie And this which Cassian deliuereth daylie experience as I sayd doth much more proue to be true and oftimes it hapneth that not only by declaring the temptation but by the verie resolution to declare it and lay it open it is vanquished because the Enemie is one that doth euil hateth light and cannot abide light that is the eye and countenance of a Superiour 11. But not to stand too long vpon a thing that is so euident we wil shew briefly that they that liue in the world are farre more exposed to the assaults of the Enemie then they that liue in Religion For al temptations â—ise of one of these three causes to wit either from ourselues that is out of our owne weaknes and corruption or from outward things which represented to our senses sollicite vs to desire them or finally by the suggestion of the Diuel Al these three must needs be farre more violent and dangerous in Secular people then in Religious For if we speake of infirmitie who can make anie question who be the weaker knowing that Secular people are generally vnacquainted with matters of Spirit ful of euil habits their passions strong in them and they so farre from endeauoring by care and diligence to bridle them that rather giuing away vnto them they strengthen them dayly more and more Al the care on the other side of Religious people is to mortifye themselues Mortification is the first thing they begin with Mortification is that which they plye continually al their life purchase by it al other vertues which are the strength and as it were the sinnewes of Spirit and consequently nothing for matter of Spirit can be more strong then a good Religious man 12. Now what outward occasions or allurements can annoy a Religious life where there is such continual watch ward kept ouer vs our eyes eares and other senses by meanes of our Rule our Superiours and the verie walles themselues so garded that no hurtful thing can come neere vs. Secular people staÌ„d continually as it were in the midst of the flames seing hearing perpetually trafficking with those things which are euil in themselues or prouoke a man to euiâ— for which reason the Prophet sayth Death comes in by the Windowes there be so manie windowes as we haue Senses So that in this also there is no comparison 13. The third head is the Suggestion of the Diuel The Diuels are like theeues whom doe theeues most set vpon Vpon them that they may robbe as often as easily as they wil or vpon them that make head against them most commonly get from them without anie losse oftner yet with gaine benefit to themselues If a man haue two enemies one of them be a coward neither haue anie thing to defend himself withal nor skil at his weapon consequently must needs goe by the worst at euerie slight encounter and the other be wel armed watchful skilful and oftimes haue had the better of his enemie who can make anie doubt which of these two is likelie to be oftner more dangerously set vpon And thus it hapneth with those infernal fiends whom Abbot Isidore as Palladius writeth fitly likeneth to dogs that lye about the shambles for as long as there is anie thing for them they hant the place but when the shambles are shut vp or if they be often beaten away with good dry blowes and that they cannot get what they come for they appeare there no more 14. These therefore are the grounds vpon which we may iustly perswade ourselues that a man is with lesse danger of his soule and not so often tempted in Religion as in the world and that the temptations which doe arise against vs in Religion are so easie to be ouercome and withal so beneficial vnto vs that if we be warie of being ouer-confident of ourselues we may say they are rather to be desired and wished for An answer to them that say It is against nature to liue vnder an other CHAP. XIX AMong al the difficulties which a Religious course hath more in shew then in substance some apprehend most to be alwayes at an other's command alwayes to depend vpon another's wil because they perswade themselues that libertie and freedome to doe what a man wil is most agreable to nature and to depend vpon an other is in a manner to be a slaue 2. This errour aymes at the verie throat of Religion and layes siege to the Cittadel Wherefore that we may vtterly root it out we must first consider what Libertie is and how natural it is to Man For a man that shal think that men are borne so free that they may doe whatsoeuer comes in their fancie and what they list and be bound to no Law nor Superiour is mightily deceaued For S. Augustin sayth very wel in one of his Epistles speaking of the true ioy and happines of Man First consider whether a bodie may yeald to them that wil haue that man happie that liues according to his owne wil. God forbid we should belieue this for truth for what if he wil liue wickedly is he not vncontroulably the more miserable the more easily his wicked wil may be fulfilled They also that without knowledge of the true God haue giuen themselues to Philosophie haue deseruedly hissed out this opinion out of their Schooles For one of the eloquentest of them sayth Behold others not Philosophers indeed but nimble Disputants say that al are happie that liue according to their owne wil. But this is false for to haue a mind to that which is not fitting is most miserable And it is not so miserable not to bring thy desire to passe as to bring that to passe which thou shouldst not Thus sayth S. Augustin And Aristotle endeauouring to set downe a perfect forme of a Common-wealth doth
knowledge of truth and of learning the wil of God in the holie Scriptures hath seazed thy hart the office of preaching the Ghospel doth draw thee Our Lord beareth vp the druâ—â—e to the end we should watch in the camp to the end we should build a towre from which we may ouerlooke and chase away the enemie of life euerlasting The heauenlie trumpet calleth the souldier of Christ into the field and â—hal a mother stay him And what doth she say what doth she alleadge Perhaps the ten months in which thou didst burden her womb and the paynes of child birth and the labour of bringing thee vp Kil with this wholesome word kil and destroy the faire speeches of thy mother that thou mayst find her in life euerlasting Remember that thou hate this in her if thou louest her if thou be a yong souldier of Christ if thou hast layd the foundation of the tower for this is but a carnal affection and soundeth yet of the old man The seruice of Christ exhorteth vs to kil this carnal affection in ourselues and in our kindred and yet not so that anie bodie ought to be vngrateful towards his parents and scorne the benefits by which he was borne into this life and bred vp and maintayned when they are reckoned vp vnto him Let him obserue rather pietie euerie where These take place where greater things cal vs not away The Church our Mother is mother also to our mother The Church conceaued vs of Christ she was in labour with vs in the bloud of Martyrs she brought vs forth into euerlasting light she nursed vs with the milk of faith and doth stil maintayne vs preparing more solid food for vs and trembleth to see that you wil be yet crying â—â—ke little-ones wâ—â—hout teeth This mother spred throughout the whole world is molested with so manie seueral annoyances of errours that her children now abortiues stick not to wage cruel warre against her By the rechlesnes also and sluggishnes of some that she holds in her bosome she greeues to feele her â—immes grow cold in manie places to be lesse fit to cherish her little ones FroÌ„ whence therefore shal the looke for such help as is due and reasonable but froÌ„ other children from other meÌ„bers of hers of which number thou arâ— one Wilt thou therefore turne to carnal words forsaking her necessities doth not her complaint sound more lamentably in thy eares doth not she shew thee bowels that are more deare breasts that are heauenlie Thus speaketh S. Augustin are much more to the same effect which whosoeuer desireth to reade may find in him 13. We wil passe to S. Bernard as copious and eloquent as the former two vpon the like subiect For thus he writeth to one Gualterus a famous learned maÌ„ What shal I answer thee to this that thou leaue thy mother it seemes to be vnnatural that thou stay stil with her but neither is this good for her that she should be the destruction of her owne sonne Perhaps that thou serue the world Christ also But no maÌ„ can serue two maisters Thy mother desires that which is coÌ„trarie to thine consequently to her owne saluation Choose therefore which thou wilt of the two either to stand for the wil of one or for the saluation of both But if thou loue her dearely forsake her rather least if thou forsake christ to stay with her she also perish for thee otherwise she that brought thee sorth hath deserued little at thy hands if she perish for thy sake doth she not perish for thy sake if she kil him whoÌ„ she brought forth And thâ—s I say to condescend in some measure to haue some respect to thy carnal affection But it is a faithful speech and worthie of al acceptance that though it be impious to contemne thy mother yet to contemne her for Christ is an act of greatest pietie For he that sayth Honour thy father and mother he also sayd Who loueth father or mother more then me is not worthie of me And thus much out of the ancient Fathers 14. But no exhortation can be of more force nor more worthie to be hearkened vnto then the exaÌ„ple of our Sauiour Christ who though he had so worthie a mother would notwithstaÌ„ding remayne three dayes without her in Hierusalem to execute that whâ—ch was his Father's This was a preamble to that which afterward he did in elder yeares when he left to dwel and conuerse with her that he might wholy giue himself to the seeking of mens saluation wherin when once he was employed and word was brought him that his mother was without expecting he answered Which is my mother and who are my brethren Finally which is most considerable of al the rest he chose to suffer death before her face to teach vs by al these passages of his life that we must not for respect to our carnal kindred forgo the studie of vertue and perfection 15. And how forcible this his example ought to be with al hath been particularly declared vnto vs by that which hapned to one Albertus a yong man borne in â—ermanie of noble extraction for he was sonne to the Count of Falkenburg allyed to the King of France and being sent vnto him to be brought vp at Paris with the sonnes of that King he chose rather he heauenlie warrefare and caused himself to be inrolled into the Order of S. Dominick which was then in a manner newly begun about the yeare of our Lord One thousand two hundred thirtie When this newes was brought to his father though he were now an ancient man he could not contayne himself but came instantly post to Paris with a great retinue vsed al the endeauours and al the art he could to â—â—ake this resolution of his sonne for he was his onlie sonne but al in vayne the loue of God hauing hardned the hart of the yong man against al carnal loue and al he â—ayre promises and allotements his father could inuent But 〈◊〉 was not an end for he had yet a stronger combat with one Theodorick a cosen German of his who pearced with greef vpon this accident vsed al meanes possible to weaken the purpose of his yong cofen by teares by entreaties by argument by putting him in mind of his mothers loue and greef telling him that she was now either dead or vpon the point of death for sorrow It hapned that they were â—itting right before an Image of our Sauiour Crucified his mother standing on the one side and S. Iohn on the other Albert therefore fixing his eyes vpon that picture and pointing at it with his fingar spake thus to Theodorick Behold Cosen the Sonne of God when he saw his mother and his cosen German both of them so deare vnto him as you know they were pearced with the sword of greef would not yet come downe from the Crosse though he could easily haue done so but to his owne and
their excessiue torment remayned in it til death Wherefore I also wil neuer forgoe this Crosse of a Religious life to which I haue climed though I should see both my mother whom you tel me of and you my Cosen german to fal downe dead at my feete Rather Cosen come you also vpon this Crosse with me and make off the snares and fetters of this world in which you stand intangled with such infinit danger What hapned This seruent speach of the yong man struck so deep that Theodorick resolued presently to forsake the world and entred into the same Order of S. Dominick the whole cittie standing amazed at it so much the more because he was wonderfully giuen before to the humours of this world and al kind of vanitie 16. That which S. Antoniâ—e relateth in this kind is no lesse admirable In the same cittie of Paris a famous Doctour entred into the Order of S. Francis His moâ—her that was a very poore woman and in no smal want among other good offices which the had done him had maintayned him at his booke by the labour of her hands She therefore with manie teares and much crying-out began to lament her losse and the miserie she was brought vnto by the entrance oâ— her sonne into Religion and stuck not to taxe her sonne and al the Fathers of that Order as people that dealt vnnaturally and very vniustly with her Her sonne being troubled with these her clamours began to sâ—agger in his resolution and praying before a Crucifix and as it were asking leaue that he might go out againe to releeue his mother he saw as it were the bloud springing out of our Sauiour's side and withal heard this voyce I maintayned thee at a dearer rate then thy moâ—hâ—r wherefore thou must not forsake me for thy mother Wherewith astonished and withal strengthned he quite stopped his eares to al the entreatings and complaints his mother could euer after make Against them that hinder their children or kinsfolk from Religion CHAP. XXXV HItherto we haue done our best endeauour to encourage them that are called to a Religious course of life and to put hart into them to withâ—tand the importunitie of their kindred It remayneth that we say somâ—thing whereby parents and kinsfolk on the other side may be kept off from vsing such importunitie For so as in a battaile the one armie being weakened and the other reinforced the victorie wil be the more alluâ—ed And what can anie man say more forcible to keepe them off then that wittingly or vnwittingly they fight in verie deed against God himself a warre both impious and that which must needs follow fatal to themselues For without al doubt to impugne the counsel of God to destroy that which he doth build to scatter that abroad which he doth gather to cut off the souldiers which he doth muâ—ter vnder his Colours is nothing els but to ioyne in league with the Diuel and to wage warre against God which as I sayd is both an enormous offence and to them that are so bold as to attempt it infinitly preiudicial And accordingly God doth very often shew how highly he is displeased with this sinne by strange and most euident punishments 2. Pontianus bondslaue to a cruel barbarous maister as S. Gregorie of Tours recounteth inflamed with the loue of God fled into a Monasterie His maister redemanded him with wonderful importunitie he could not be denyed because he challeÌ„ged that which was his owne but suddenly he was strucken blind and acknowledging the hand of God in it was maruelously sorie for his fault and easily gaue his consent that though the man was his slaue he might remaine where he was in the seruice of God yet notwithstanding receaued not his sight againe til Pontianus had layd his hands vpon him that the cause of his blindnes might be the more apparent And yet as I sayd the man required but that which was iust and reasonable For as S. Thomas and Diuines agree a slaue cannot be taken from his seruice without his Maister 's consent yea though he make his profession in Religion it is voyd and of no force how soeuer inuiolable that bond of vow is in other cases If therefore God were so much offended for the redemanding of a slaue and shewed his anger by so greeuous a punishment haue we not reason to think he wil be much more offended if a man hinder his kinsman or his brother or a father his owne child from Religion hauing for as much as concernes this point no power at al ouer him 3. S. Ambrose so worthie an author relateth of a yong Gentlewoman that was then yet liuing when he wrote the relation noble as he sayth in the world but much more noble in God that flying to the Altar out of the desire she had to liue a Religious life her kindred were much against it and pressed her to the coÌ„trarie offering her a great marriage and promising mountaines of wealth and worldlie commodities but she remayned constant and vnmoueable Wherupon one of them more bold them the rest spake ruâ—â—ly vnto her in this manner Whaâ—â— if thy father were now liuing dost thou think he would suffer thee to liue vnmarried Perhaps sayth she he therefore dyed that he might not hinder me And not long after this man dyed and euerie one was so fully perswaded that he was taken away for this his importunitie that the rest fearing what might happen to themselues began to farther her in her request though before they had laboured so much against it 4. But that which S. Hierome recounteth in his Epistle to â—aeta is yet more terrible and these are his verie words Praetextaâ—a in her time a noble Matron by commandment of her husband Hymetius who was vnclâ—â—y the father's side to the Virgin Eustochium changed her apparel and wearing and kembed after the fashion of the world her hayre which she had neglected couâ—ting to ouercome both the resolution of the Virgin and the desire of the mother And behold the same night she sees in her sleep an Angel that came vnto her threatning with a terrible voyce to punish her and breaking forth into these words Were thou so bold as to preferre the commandment of thy husband before Christ How durst thou handle the head of the virgin of God with thy sacrilegious hands which euen now shal wither that thus tormented thou mayst feele what thou hast done and the fift month being ended thou shalt be carried to hel And if thou perseuer in thy wicked fact thou shalt be bereaued both of thy husband and of thy children Al this in order as it was told her was fulfilled and speedie death signed and sealed the late repentance of the miserable woman So doth Christ reuenge the profaners of his temple so doth he defend his iewels and precious ornaments This is the relation of S. Hierome 5. And we might bring manie like
what course of life soeuer comes next at hand by chance or fal presently vpon that which the least occasion or hope of commoditie presents vnto them Some carried with the streame of the world take the way which seemeth to leade most directly to honour or wealth perswading themselues that that is best because commonly people are so perswaded Others taking example by their parents and following the principles which they instil into them take the same course which they haue done before them and in that which they are borne in that they continue al their life time Which is al the reason which most men haue why they apply themselues some to the Law others to the studie of Physick others to serue at Court or in the warres or to traffick and marchand it and to be short there is so litle choice made or aduise and counsel taken in this busines that it is an vsual thing among al sorts of men to leape into that which is next or which they take a phancie to be it what it wil or which some chance or accident or other hath cast vpon them Which rash and casual manner of proceeding makes that it is no wonder to see most men repent themselues of the course of life which they haue vndertaken or if they doe not repent themselues yet they fal into infinit errours by reason of it Wheras if they would vnderstand what reason is first when they come to yeares of discretion or not long after they should take leasure to bethink themselues and seriously to consider what is the end of man for which he was created to wit for eternal glorie and how this glorie is the thing which we must al seeke after and wheras the seueral courses and occupations of this life are not only necessarie for the vpholding of this common wealth of the world but are wayes also to that eternal glorie for which we are made euerie one must make choice and enter vpon that wâ—â— which may best leade him to the final end of that eternal Beatitude and may be most pleasing to our soueraigne Lord and God which is the cheefest thing we ought to aâ—me at and indeed the vpshot of al. For it is not the part of a seruant such as we al are nor can it belong vnto him to enter vpon what place or office in his maister's house he wil himself but to take that which his maister ordaineth for him And this which euerie man ought to doe when he first comes to yeares and in that crosse-way as I may say at which he then arriues if he haue not done it then and consequently haue fallen into some errour in the choice which he made of his course of life if it be not such a state as matrimonie or some other which cannot be altered by reason of the obligation annexed vnto it he must proceed as in al other errours rather to correct them then to goe further on in them for it is better to be at some losse by going back againe and sit downe with it then by stil going forwards in our former errours be farther and farther from remedying them 4. Wherefore to the end we may at first settle our estate as it ought or afterwards take the right course in altering it if anie alteration be to be made in it first we must bring ourselues to an Indifferencie and so quiet our mind that we hang not more after one thing then after another but desire meerly to fulfil the wil of God what soeuer it be For so it is the dutie of a good seruant to doe as I sayd before and if he carrie not himself in this manner he cannot be sayd to seeke the wil of God but his owne But whosoeuer doth this shal quickly see the heauens cleer of al cloudes and receaue the light from God which he desireth And this is a rule which Climacus also prescribeth in these words In searching the wil of God we must needs dispose ourselues so as al our owne wil cease and leane on neither side for when it shal be wholy purged of al self-affection then it wil be fit to receaue the inspirations of God 5. Another rule is that we must not in this busines desire or expect Reâ—uelations or Miracles or anie extraordinarie signe or token aboue the course of nature because God hauing giuen vs by nature an vnderstanding and the light of Reason which togeather with Faith and the Grace of God doth sufficiently shew vs what is fitting for vs to doe for saluation his pleasure is that we make vse of that light and by it he speaketh and manifesteth vnto vs what he wil haue vs to doe Wherefore they mightily mistake themselues who when they aduise vpon these things would haue an Angel come to them from heauen or at least require some such signe of the wil of God as may be altogeather vnquestionable For we ought not to doe thus nor desire anie thing beyond the ordinarie custome and manner of proceeding of God with men And the manner of proceeding of God is that though he assist vs with his light it is the light of Faith not of cleer sight and consequently there remaineth something that is obscure in it And S. Ignatius the Father and Founder of our Order was wont to say a thing which is both true and prudently obserued by him and worthie to be noted that if we were to aske signes of God we should rather aske them and desire more euident signes of his wil to remaine in the world then 〈◊〉 embrace the Euangelical Counsels For our Sauiour himself hath euidently exhorted vs to his Counsels and on the other side layd before vs as euidently the excessiue dangers and difficulties which are in a secular state and in wealth and honour which the world is so greedie of so that if we wil conclude righâ— reuelations and extraordinarie tokens of his wil are to be required rather for a man to venture vpon the world then to enter into Religion 6. Moreouer as our soule hath two powers Wil and vnderstanding so commonly there be two kinds of vocation The one when our wil is inflamed with the loue of a Religious life and a man finds himself carried vnto it without stop or stay or making any question of it but goes on with exceeding pleasure in thinking of it The other when our Vnderstanding is enlightned and therin we discouer the vanitie and dangers of this world and see cleerly on the other side the quiet the safenes the vnualuable treasures of a Religious life though perhaps our affection be somewhat dul and not so readie to follow that which reason shewes vs. This second manner of vocation to say the truth is the better of the two and more generally approued by those that are wise and experienced in these businesses then the other which consistes only in a seruent motion of our wil for being grounded in the light
Cic. 〈…〉 1. Tim. 1.9 S. Ber. l. de prae ep â—sp â— 9 Arist 4. â—â—h c. 8. S. Ambros. l. 2. â—p 1. S. â—mbrâ—â—â— â—p 83. S. Ber in ps qui habiâ— sâ—r 9. S. Aug. in Ps. 99. Men must doe the wil of God whether they wil or no. Matth. â—5 3◠〈…〉 1. Eâ—h c. 10. Manie inconueniâ—â—â—â—â— in admiâ—â—â—â—â—â—ting an estate S Greg 2. mor 26. To â—iâ—e al at once 〈◊〉 a greater 〈◊〉 2. Cor. 9.7 S Hier. con Vigilan The Heresie of vâ—gâ—lantâ—us Matth. 19.21 Testimonâ—es of aâ—cieâ—t Fathers S. Augustin de â—â—no Conâ—â—g â— 8. Idem de 〈…〉 S. Ambrose 〈…〉 36. 3. Reg. 19.21 〈…〉 65. and 66. God hâ—â—h 〈◊〉 o◠〈…〉 Cass 〈◊〉 21 â— 35. The 〈…〉 S Greg. 12. 〈…〉 〈…〉 S Hierome Epist. 34. Religious people haue the higher place Hierome Epâ—st 10. S Hierome Epist. â—1 〈…〉 〈…〉 〈…〉 〈◊〉 Ep. 28. Luc 16.9 Prou. 13.8 Riches a help for the Actiue life and a hindrance for the Contemplatiue Arist. 10 â—th c. 8. A memorable saying of S. Hilarion S. Hierome in vitae Hâ—lar Charitie 〈◊〉 ordered is not Charitie S Thâ—m 1.2 q 3 â— ar 3. Chaâ—â—tie first 〈◊〉 vs to our owne perfection Matth. 16.26 S. Bern. 1. de Cons. c. 5. Idâ—m lib 2. c. 3. Inconueniences of remayning in the world Eccl. 29.27 Matt. 25.9 S. Bern. In Cant. â— 18 Eccl. 30. Religion incompararbly more proper for the helping of others Ps. 83 12. Iob. 6.44 Coniunâ—tion with God the authour of conuersation of soules Oâ—her helps Experience 〈…〉 Relâ—giâ—â—s people doe more good A deceipt about helping our Countrey and kindred Marc. 6.4 Cant. 2.15 S. Ber in Cant. 5 â—4 Ezâ—â—k 1 11. Ancient 〈…〉 Cap. C. â—â— c. 24. S. â—â—sil reg sus c. 8. Iuâ— 14 33. Mat. 19.11 S Mat. 13.45 S. Maâ— â—â— Practise sheweth the contrarie Al things mâ—st be for forsaken in affection Ps. 61.11 Ps. â—5 6 Mat 19 27. It is wisedome to be on the surer side To possesse things with 〈…〉 is in a manner impossible S Basil reg suâ—â— 8. To leaue al is an easier cure S. Io. Chrys hom 43. in Matt. Sen. Ep. 110 Cass. l. 5. de 8. princip 〈◊〉 c. 7. S. Leo. â— 12. in quaâ—◠〈◊〉 things worke vpon the interiâ—â— S. Basi hom 〈◊〉 mil. The difference betwixt them that forsake 〈◊〉 affection in effect 〈…〉 c. 14 〈◊〉 8.14 Affection to earthlie things growes silently vpon vs. S Greg Ep. ante moral Manie things in Religion of themselues to be desired Abnegation of our wil. Clim c. 25. S. Greg â—1 mor. c. â—â— The 〈…〉 It is 〈…〉 The example of our Sauiour a pregnant aâ—gument for Religion S Bern ser. Ecce nos Gen. 32. The ancieÌ„t Patriarcks not to be folâ—oâ—ed 〈◊〉 in this S. Io Chrysost de Virg. c. 83. God requireth greater vertue of vs. Presumption to think because others haue escaped in the world that therefore we may S. Tho. 21. q 186. a 4. Ep. 5. Psal. 119.7 Iob 1. S. Greg. 1. Mor. c. 1. They that make this obiection are most commonly not of the best It is hard to stand alwayes A Religious life excelleth for other things Threo kinds of difficultie in good works S Bon. in Apol panp a 2.1 resp 3 p And which of them encreaseth merit S. Hierome Ep. 4. Difficulties rising from corruption of nature doe not encrease merit S Hier. Ep. 22. Outward occasions of difficultie are to be auoyded S. Aug. â— 250. de Temp. S. August ibidem It is not cowardlines to flie the world S. Hierome cont Vigilant He that seemeth to standâ—â— out is ouercome Eâ—â—l 3.27 Luc. 12.48 Much shal be demanded of al Christians The ouerplus in Religion helps to discharge the debt To be rich is a disposition for more riches Matth. 13.12 25.29 Religious are only bound to aspire to perfection Matth 25. They think vnworthily of God Whether the sinnes of Religious people be greater S. Iohn Chryâ— lib â— con vâ—â—up vi mor. 2. Paral. 19.2 Ps. 36 24. S. Basil reg br c. 81. Ps. 13.2 2. Paraâ— 3â— 19. Hard dealing S. Augustin Epist. 136. In a coorse cloath greater spots are not seen S. Basil Const. Ma. c. 7. Religious mâ—n are men False Christians and false Clerks as wel as Monks S Hier. con 〈◊〉 The Church is holie though some be not holie Eph. 5.27 Cant. 4. The vertues of most recompense the faults of a few S. Hier. ep 34. S. Greg. Nyss l. de Virg. c. vlt. Mâ—rcâ—ants leâ—ue not traâ—ling bâ—câ—â—se some suffer shipâ—rack Matt. 18.7 He that wondereth at 〈…〉 Câ—ss Coâ—l 14. c. 16 The rare charitie of Paphnutius S Aug Ep â—â— Gen. 9. Gen. 2â— 10 Mal. 1.3 Gen 28 2 Râ—g 15. They are not Angels that make this obiection S. Ansel. Ep. 3. This is an ancient obiection S. August de â—ono â—oning c. 10. S. Iohn Chry de vir â— 15 A happie thing if al would liue single 1. Cor. 15.28 But it is 〈…〉 Mat 19. â—â— Matth â—â— 13 God also prouideth otherwise S. Io. Chry. de Virg c. 15. They should rather care for their soules Marriaâ—e 〈…〉 nâ—w DistinctioÌ„ of Sexes is not madâ— voyd by â— single 〈◊〉 The 〈…〉 posteritie S Hâ—er 〈◊〉 10. The happiness of a Re 〈…〉 life 〈…〉 Too much desire of posteritie is not Christian-like Arist. 1. Pol. c. 1. Two causes of thiâ— feare Ps 77.21 S. Bonan in Apol. pâ—uy 4. risâ— 3. par a. 2. S. Aug de Orat 〈…〉 Dan 14. 3. Reg. 17. S. Hierâ—â— c. 5. 〈…〉 S. 〈◊〉 l. 6. 〈◊〉 S Aug. de 〈◊〉 Men are 〈…〉 for Religious people 〈…〉 their Pâ—uertie 1. Cor. 9.11 2. Tim. 2.6 And of the paynes they take for their soule And of their vertue Luc. 16.9 S. Hier. contra Vigi Mat. 5.3 Ps. 40.1 S Aug in Ps. 101. â—onâ— 3â— God obliged to haue care of Religious people Ps. 36.25 Our forâ—cast very short S Io. Chrys. hâ—m 50. ad pop Iâ— ho. 57. The prouidence of God towards Abbot Hellen. And two Dominican Friars And two of S. Francis his Order Ps. 54. â—3 〈◊〉 Lordships belonging to Religious people Es. 60.16 Ps. 104 44. Luc. 22.35 It is meritorious to shorten out dayes Worldlie people doe the like for other ends Religion a kind of Martyrdome A happines tâ—l 〈◊〉 our life shortned Men liue long in Religion Secular people more subiect to suddain death S. Iohn Chrysost. l. 3. con vitâ—vit more S. Hier. â— conâ— Iouin Contentment of mind is a cause of health Our owne flesh a deadlie enemie of Religion S. 〈◊〉 de torp Pythagoras Plato It is a soule fault to yeald to flesh and bloud The courage of S. Hilarion S. Hierome in 〈◊〉 viâ—aâ— Eph. 5.29 To chastiâ—e our flesh is to loue it â— Aug. 1. 〈◊〉 c. 24. Philip. 3.2 S Leo â—â—rm vlt de Pasâ— Ioh. 12.23 Diuers considerations to strengthen 〈…〉 S. Bernard of qui haâ—◠〈…〉 An 〈…〉 out flesh S. Bern. ser. 6. in Alu. Dâ—m Six euils raigne in the world Deceipt Gen.
very gaineful and bring a plentiful returne to those that deale in them Religion notwithstanding must needes be the safer way of trading For in Martyrdome certainly the hazard is very great and so we finde that manie who at first seemed stout and couragious fainted at last most shamefully when they came to the push In which kind we reade of one of S. Pacomius his disciples who hauing by importunitie drawne a consent from S. Pacomius that he might put himself into an occasion of Martyrdome fel most miserably and returning to his monasterie repayred by Religious discipline the damÌ„age which he had suffered by ouer-greedie desire of that Crowne Hâ—w pittifully doth S. Cyprian lament manie who in his time were ouercome before the battaile ouerthrowne before the encounter who so soone as Proclamation was read voluntarily of themselues ranne to the Market-place to deny Christ and when the officers delayed them because night grâ—w on vrged stil that their wicked Protestation might be presently admitted Religion on the other side is not subiect to this danger because it is more sutable to a man's disposition and there be manie things in it which alay the harshnes of the course so that the hardnes of it is not greatly felt Martyrdome is not in our power for neither ought we kil ourselues nor prouoke others to kil vs both because it were presumption to doe so and because as S. Thomas argueth we should prouoke another to doe euil which is against Charitie so that the meanes of meriting by way of Martyrdome happens seldome and is scarce or not at al to be had Religion is at hand we may this day if we wil embrace it 4. Finally Religion is a kind of Martyrdome and if we consider the nature of Religion togeather with the sayings of holie Fathers to this purpose we shal not stick to yeald it so much honour For first S. Gregorie writeth thus There be two kinds of Martyrdome the one in minde the other both in minde and outward worke We may be Martyrs therefore though we be not killed by the sword of another that striketh vs. To dye by the hand of the Persecutour is Martyrdome in open deed But to abide reproachful speaches to loue those that hate vs is Martyrdome in secret thought And S. Augustin to the same purpose writeth in this manner Let vs striue against the deadlie allurements of sinne knowing that Christians cannot want daylie Martyrdomes euen in these things For if Christ be Chastitie Truth and Iustice he that layeth wayte against these Vertues is a persecutour and he a Martyr that is resolued to maintaine them in himself and defend them in others So that in the opinion of S. Augustin inward Martyrdome consisteth in this that as in the Martyrdome of the flesh when the persecutour endeauoureth to take Christ from vs by taking away our faith he is a Martyr that resisteth to death so when the diuel who is our greatest and cruellest persecutour laboureth to take the same Christ our Sauiour from our harts by depriuing vs of other vertues as of Chastitie Temperance Humilitie and the like whosoeuer fights for our Sauiour in this kind and remaineth constant in the difficulties of this conflict is also a Martyr the one fighting against the diuel as it were in person the other hauing a man for his aduersarie In which respect Climacus calleth a Religious State the warfare of a spiritual Martyrdome And S. Hierome writeth thus vpon the death of Paula Not only the shedding of bloud is to be accounted Martyrdome but the vnspotted behauiour of a deuout minde is a daylie Martyrdome The former Crowne is made of roses and violets this of lillies wherupon it is written in the Canticles My beloued is white and ruddie in peace and in warre bestowing vpon those that ouercome rewards alike 5. There be other things also which draw this commendation vpon a Religious State and if we belieue S. Bernard Pouertie is none of the least for thus he speaketh What is the matter that one and the same promise is made to Martyrs to those that be poore but that voluntarie Pouertie is in verie deed a kind of Martyrdome What is more admirable or what Martyrdome can be more grieuous then to be hungrie in the midst of dayntie fare to starue for cold in plentie of costlie apparrel to be poore in the midst of riches which the world affordeth the Diuel offereth our greedie appetite desireth Shal not he deseruedly be crowned that fighteth in this manner reiecting the World with his promises scorning the Enemie with his temptations and which is farre more glorious triumphing ouer him and crucifying al itching Concupiscence Finally the Kingdome of Heauen is therfore promised both to Martyrs and to them that be Poore because it is purchased by Pouertie but by suffering Martyrdome for Christ it is presently râ—ceaued without delay And in another place comparing the incommodities of Pouertie and other corporal austerities with Martyrdome he sayth that when our Sauiour telleth vs that we must hate our life it is to be vnderstood either by laying it downe as a Martyr or by punishing it as those that be penitent doe And addeth moreouer that this kind of Martyrdome in which by spirit we mortifye the deeds of the Flesh is not in shew so terrible but in continuance more troublesome then that in which our bodie is killed And againe in another Sermon There is a kinde of Martyrdome and shedding of bloud in the daylie affliction of our bodie Where also he saith againe that it is a milder but a longer kind of Martyrdâ—me 6. We may say the same of Chastitie and S. Bernard among the seueral kinds of Martyrdâ—me without bloud reckoneth Chastitie preserued specially in the time of youth The sacrifice of our owne wil and the binding of it so to Rule and to the pleasure of other men that it cannot winde itself as it listeth is another Martyrdome which Abbot Pambâ— a man of great authoritie and fame among the ancient Hermits confirmeth in this manner Foure Monks coming once to him al of them rare for some one vertue or other one for vigorous fasting another for pouertie the third for charitie toward his neiâ—hbour the fourth for that he had liued two and twentie yeares vnder Obedience he sticked not to preferre this last before them al because the rest had practised the vertues which they had according to their owne minde but this last wholy casting-of his owne wil had made himself a slaue to the wil of another man and added further that they that doe so are Martyrs if they continue in that course to the end of their life And S. Athanasiuâ— writeth of S. Antonie that going to Alexandria with desire of suffering Martyrdome and missing of his purpose in regard that God had ordained otherwise he returned back to his Monasterie to the daylie Martyrdome of his Faith and Conscience
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