of them Thus much I can testifie of our Father Founder S. Ignatius that in a note-booke which I haue seen written with his owne hand it was found recorded that when he was penning the Constitutions he hung manie dayes doubtful in one point for manie difficulties which did occurre concerning it And in that Booke he noted day by day the lights rapts visions which had hapned vnto him of our B. Ladie the B. Trinitie and others Whence we may conclude that not that point alone of which we find this written but al the rest of the Constitutions were penned by Diuine instinct and not by humane wit inuention and the same we vnderstand of al other Religions with so much the greater reason by how much ours is inferiour vnto them in worth and sanctitie 10. S. Gregorie writeth that the same day S. Benedict dyed two of his Monks did seeme to see a large and strayt way strowed with mens garments and ful of lights and an ancient man stood by saying This is the way by which the beloued of our Lord Benedict ascended to heauen S. Bernard interpreteth that this way is no other but the Rule which he left written by obseruance wherof as himself went to heauen so might others doe that would follow it For it can no wayes be doubted sayth he but that this manner of conuersation is altogeather holie ordered rather by diuine inspiration and instinct then by human prudence and inuention whereby S. Benedict came to so great grace of sanctitie in this life and so much glorious happines after his departure And this which S. Bernard speaketh of that Rule euerie Religious person ought to belieue anâ— pronounce of his and if he walk the way it leades him he shal without sayle in regard of the great light which is in it with continual pleasure and delight arriue at his heauenlie Countrey which is ful of al delight and pâ—easure The fourteenth fruit Good example CHAP. XXVI THere is no man but finds by experience the force which Example hath to incline vs to vertue or to vice insomuch that the Holie-Ghost in the Prouerbs writeth that he that walketh with a wise man shal be wise a friend of fooles shal be made like vnto them Religion therefore must needs be in this respect also wonderfully beneficial barring as it doth euil example wherof a worldlie life is so very ful and furnishing such store of good examples which are worthily esteemed one of the greatest incitements to vertue that a Soule can haue that desireth heauenlie perfection S. Antonie the Great is witnes heerof of whom S. Athanasius a special good authour writeth that he chose of purpose rather to liue in companie of others then to leade a solitarie life that he might haue occasion to draw some good thing out of euerie one of those with whom he liued and expresse in himself al their prerogatiues being as it were watered from the spouts of vertue deriued from euerie one of them which as he practised so he alwayes wished others to doe the like And Cassian doth relate it of him more at large in these words It is an ancient and a wonderful good saying of S. Antonie that a Monk that hath chosen to liue in a Monasterie with others and aymeth at the heighth of great Perfection must not think to learne al kind of vertue of one man For one man is decked with the flower of knowledge another more strongly prouided of the vertue of discretion another is grounded in constant patience another excelleth in humilitie another in continencie another hath a special grace in simplicitie one is renowned for magnanimitie another for charitie and compassion one for watching another for silence another for labour and paynes taking and therefore a Monk must like a prouident bee gather the spiritual honie which he desires from the partie in whom he sees that vertue most naturally grow hiue it vp carefully in his breast Thus speakes Cassian from S. Antonie's mouth 2. Let vs therefore see how and in what manner Religion doth teach vs al kind of vertue by example of others First wheras the way of Vertue is dark and obscure both in regard that Spiritual things are of their owne nature hidden from Sense and the Prince of darknes doth continually endeauour to obscure them more and more casting mists before our eyes Religion doth guide vs by the light of example in the way of Vertue Wherefore as we vse to say that pictures are the books of vnlearned people so are examples also books written with great Roman letters which a bodie cannot choose but see and reade be he neuer so negligent and carelesse 3. Seneca in few words pithily expresseth two other fruits of Example One word of a man's mouth sayth he and daylie conuersation wil benefit thee mâ—re then a whole Oration penned first because men belieue their eyes before their eares secondly because it is a long busines to goe by precepts example is a shorter way and more effectual He calles it a shorter way because we vnderstand the nature of vertue not by definition and diuision and a long circumstance of words such as people vse in Sermons and disputations but beholding it in natiue colours acted and represented before vs as if a bodie should goe about to tel vs what kind of man Caesar was he must vse manie words and tel a long storie and yet not be able to expresse him as he deserues but if he shew you the man you instantly conceaue more certainly and cleerly what he was So when S. Francis washed the sick man that was ful of leprosie and S. Catherine of Siena did so diligently tend a froward il-toungued woman that was half mad they gaue farre better and more compendious documents how we ought to loue our neighbour and hate ourselues and exercise humilitie and patience then if they had vndertaken to declare the same with long circumstance of words 4 It is also more effectual as Seneca sayth first because whatsoeuer the matter is when we see a thing done by an other we learne that it is not so hard but we likewise may doe the same That which we reade in bookes or is preached vnto vs instâ—nâ—teth our mind yet most commonly it bringeth with it such a shew of hardnes that they that haue not experienced it think it harsh vnpleasing and when they see it ordinarily practised by other men like themselues they think otherwise of it as if there should be questioÌ„ whether ther be anie passage ouer a high hil there could not be a more certain proofe of it thea to shew that manie haue passed already and to see them stand on the top of it S. Gregorie confirmes this doctrine writing vpon those words of Iob Thou renewed thy witnesses against me These witnesses as he sayth are iust men who giue testimonie to the commandments of God and
Now there be two sorts of Humilitie the one lasteth for a while only as for the time we are at our prayers which humilitie is so forcible to obtayne what we desire that is in a manner al in al as we find by the example of Achab that wicked king who notwithstanding his wickednes no sooner humbled himself in the sight of God as the Scripture speaketh but he obtained what he would Wherefore if this kind of humilitie be so forcible as to make sinners haue a fauourable hearing before that soueraigne Iudge certainly the humâ—litie which is to be seen in al our actions and in the verie manner of our life and the whole extent therof must needs be farre more effectual to giue the lust a more fauourable audience I say the humilitie of the course of life wherin Religious people liue which doth not only barre al pompe and state but placeth vs in the lowest place among the poore subiect to euerie bodie which in a worldlie eye is a great slauerie though in verie deed it be the greatest libertie and to be preferred before kingdomes 4. A fourth cause is that which we find in the Psalme Delight in our Lord and he wil grant thee the desire of thy hart which is the proper occupation of Religious people They haue debarred themselues of al other delights as of marriage children riches and such as rich men vse as hawking and hunting banckeâ—s playes statelie buildings rich attire and the like and in steed of them they haue placed al their delight in God whom they enioy by prayer meditation and reading and manie other wayes The state itself helpeth them heerin for being spiriâ—ual and wholy dedicated to the seruice of God it giueth them no occasion of desiring or askinâ— anie thing but that which is spiritual and pertayning to his seruice which makes that God is the more easily inclined oâ— care them because when he hearkneth to them in these things he hearkneth to himself and deales for his owne honour and benefit so much doth it in oâ—â— to haue the entercourse with God which Religious people hâ—ue and to deale in one and the same busines so that that which is good oâ—â—iâ— for the one is good or il for the other As when a seruant deales for his maister whatsoeuer he doth in that kind and whatsoeuer he asketh his maister concernes his maister more then himself and if hiâ— maister grant him anie thing it is for the maisters profit 5. And doubtles these reasons are very forcible to moue the infinit goodnes of God to giue vs a fauourable hearing yet there be two other things which in my opinion are more forcible then anie of the rest to wit the denial of our owne wil and the vnion and charitie which is betwixt vs. As concerning the first the Prophet Esay answering the complaynt which some did make that God did not hearken to their prayers nor their fasts nor their teares speaketh in this manner Behold in the day of your fasting your owne wil is found and promiseth them moreouer that if they forgoe their owne wil Then you shal cal vpon our Lord and he wil heare you you shal crye out and he wil say lo I am heer and he hath reasoÌ„ in it For as it were an vnciuil and vnreasonable thing among friends for one to desire alwayes to haue his owne wil and neuer to do as his friend would haue him in regard that in friendship there must be equalitie and that which pleaseth one must please another whereby they come to that confidence among themselues that they may freely aske and take by authoritie that which is their friend's In like manner in the friendship that is betwixt God vs nothing doth make him more friendlie towards vs then the resigning of our wil to him in al things great and smal And who is there that doth practise this resignation and conformitie more perfectly and more constantly then Religious people who by the Vow of Obedience haue quiete cut off their owne wil and in place therof ingrafted in their harts the wil of God So that in that measure that there can be right and equitie betwixt God and man a Religious man may in a kind of iustice require of God that seing he in al things doth the wil of God God wil do his wil in some thing that concernes also his seruice 6. Of vnitie and fraternal charitie we shal not need to say much seing we haue the promise of our Sauiour in these words I say vnto you if two of you agree vpon earth of whatsoeuer thing they shal aske it shal be done vnto them by my Father that is in heauen If therefore it go by consent what greater consent can there be then among Religious people among whom al things are common and what agreement can be more durable then theirs who are linked togeather by so indissoluble a tye as be their Vowes So that their prayers must needs be more gratâ—ful and more efficacious in the sight of God both in regard of the vertue itself of Charitie which cannot but be exceeding pleasing to God who himself is Charitie and for the participation which as I sayd before is betwixt them and the communion of al good works which makes euerie one of them more gratful and more powerful with God appearing in his sight inuested with the merits and good works of al the rest We reade that S. Dominick one day did fraÌ„kly coÌ„feste to a certain Priour of the Câ—stercian Order that was his great friend that he neuer asked God anie thing which was not granted him which the Priour wondring at sayd vnto him And why then do you not aske that God wil make Conradus the Dutchman enter into your Order which Conradus was at that time one of the learnedst men of Christendome S. Dominâ—ck answered it was a hard matter but yet he did not mistrust but if he should aske it God would grant it him And thervpon continued al that night at his prayers and behold early in the morning Conradus came to their Church cast himself at the seete of S. Dominick begging to be receaued into his Order and was receaued to the great ioy and astonishment of euerie bodie Al bookes of Historie and Deuotion are ful of the like examples and there is not almost the life of anie Religious person man or woman written wherin we shal not find that they haue obtayned of God manie great things either aboue the common course of nature which are the more remarkable or natural and ordinarie which were vsual with them but yet lesse noâ—ed and manie not noted at al. 7. And me thinks the lesser the things be which they aske and obtainâ— the more admirable is the goodnes of God in condescending in them to their prayers and desires of whâ—ch kind we reade of S. Scholastiâ—a that she fel to her prayers and God sent a very great rayne
much I haue profited in this way of perfection yet God knoweth it better then I. And I exhort others al I can to the like course and haue companions in it in the name of our Lord who haue been perswaded by my meanes In an other place he setteth downe what the Hereticks sayd of him for this cause Petilian with his fowle mouth aduanced himself in disprayse of Monasteries and Monks finding fault also with me because I haue been authour of a course of life of this nature and yet he knoweth not what kind of life it is or rather maketh as if he knew not that which is knowne ouer al the world What therefore can be sayd of a Religious state that can be more for the honour and credit of it then that two so rare and excellent men haue embraced it with such loue and earnestnes as themselues expresse For if we speake of wit who was there euer more acute if of Learning who more learned If we seeke able Pennes and tongues where shal we find anie more eloquent and copious if Vertue who more holie Finally if we regard Authoritie none did euer carrie more sway in the Church of God then they two nor euer shal 14. S. Hierome in one of his Epistles giueth vs to vnderstand that S. Paulinus Bishop of Nola a Gascon by nation was also a Monk For writing to him as to a Monk and not as to a Bishop as yet he commendeth him for changing his coat togeather with his mind and for glorying in pouertie both of spirit and of works aduiseth him to auoide the companie of Secular people and particularly of great men For how sayth he can it be necessarie for you to behold the things often by contempt wherof you began to be a Monk His owne writings doe sufficiently testifye his learning and eloquence and his vertue is admirable in many things which he did but chiefly for selling himself to the Barbarians to redeeme a widdowes sonne which fact of his is highly extolled and not without great reason by S. Augustin and S. Gregorie 15. I haue cause to ranke that great S. Martin Bishop of Tours with the rare and excellent men of that Age for though he had not thaâ— Learning which people get in Schooles yet he was so stored with Learning insused from heauen that he did both preach and dispute and discharge al other parts belonging to the office of a Bishop with great applause which could not be done without Learning And first he began a Monasterie at Milan and being thrust out from thence by Maxentius the Arrian he erected an other at Poictiers and a third at Tours after he was Bishop Where notwithstanding he was Bishop as Sulpitius writeth who was inwardly acquainted with him he obserued Religious discipline to hiâ— dying day togeather with foure-score other Monks and in extreme rigour of pouertie wheras most of them were nobly borne and daintily bred 16. Iohn Cassian liued much about the same time a Scythian borne but for his style to be reckoned among the best Latinists First he was schollar to S. Iohn Chrysostome and afterwards built a monasterie at Marseils in the ordering and gouerning wherof no doubt but he put in practise al that which he had set downe in writing of the speaches and conuersation of the holie Fathers which euerie bodie knowes how much perfection it contaynes 17. Eucherius Bishop of Lions chosen out of the Monasterie of Lerin to that Pastoral charge was famous in his time which was about the yeare Foure hundred and fiftie and is yet to this day for the manie learned Books which he hath left written 18. Prosper Bishop of Rhegio liued about the same time and as Histories report of him was first a Monk and then Secretarie to Pope Leo the Great penned manie of his Epistles 19. Not manie yeares after to wit about the yeare Fiue hundred S. Fulgentius was renowned in Africk and throughout the whole world The passages of his life and his writings are ful of great learning which he shewed chiefly against Hereticks from whom also he suâ—lered manie things with great constancie and esteemed so highly of a Religious course of life that he stil practised it al the while he was Bishop 20. Cassiodorus was ful as famous as he once a Senatour of Rauenna and Chancelour to Thâ—odorick king of Italie but detesting his companie after that he had slayne Bâ—etâ—us and forsaking him and the world also he founded the Monasterie of Clasâ—is for the Benediâ—tin-Monks which were new begun and entred himself into the Order a man rare for al Secular learning while he was in the world and afterwards also for Diuinitie as his Works which are yet extant doe witnes He liued in the yeare Fiue hundred and fiâ—tie 21. Who can commend S. Gregorie the Great as he deserueth who liued some fiâ—tie yeares afâ—er or who can sufficiently admire his sanctitie or the abunâ—ance of his learning deriued to the benefit of al posteritie in so manie Books as he hath left written But we shal haue occasion to speake of him againe among the Popes 22. S. Gregorie of â—ourâ— liued also in his time and was placed in that Bishoprick out of a Monasterie and there be manie things yet extant which testifye his great learning 23. In Spayne Religion hath had the honour to haue Eutropius first consecrate to our Sauiouâ— Christ from his youth then Abbot afterwards Bishop of Valeâ—â— about the yeare Six hundred and ten 24. Isidorus also after he had spent much of his life in a Religious course was made Archbishop of Seuil S. Ildefonsus was his schollar and imitated his vertues with so great benefit to himself and others that he was created Archbishop of 〈◊〉 His learned writings are yet to be seen and among others his Booke of the Virginitie of our B. Ladie whose deare seruant he was and it is recorded of him that when he had written that Booke our B. Ladie appeared vnto him holding the Booke in her hand and thanked him for the paynes he had taken in setting forth her prayses 25. About the same time Caesarius was famous in France he was first a Monk then Abbot of Lerin afterwards Bishop of Arles a learned and a holie man and doubtlesse very eloquent 26. England also hath had rare men bred-vp in Religious Orders as S. Bede who dyed in the yeare Seauen hundred thirtie three From seauen yeares of age when he first entred into Religion til he was fourescore and twelue for so long he liued he spent his whole time in Learning and vertuous exercises and hath left so manie volumes so learnedly written that he is in a manner held to be another S. Augustin And we may gather what esteeme the world had of him by that while he was yet liuing his writings were read publickly throughout the Churches of England togeather with
the spiritual vnderstanding which is hidden vnder them we shal easily fal vpon the happines which is in Religion though we may better know what it is by experience and by tryal of it then we can by hearing or reading vnderstand it 12 Hauing therefore discoursed in the precedent Bookes of the Commodities and of the Excellencie and dignitie of a Religious life in this third Booke we wil declare the Pleasure which is found in following it that euerie bodie may see that al kind of happines and perfection attends vpon it as I proposed in the beginning And we haue some more reason to enlarge ourselues in this subiect of the sweetnes of a Religious state because it is generally lesse knowne and Secular people hardly beleeue there is anie pleasure at al in it They wil easily grant that a Religious life is an excellent course of life and much more easily that it is a profitable and safe kinde of course for a man's soule but as for pleasure they vtterly denye there is anie in it and rather apprehend it to be extreme harsh and ful of vnsufferable difficulties This errour we haue heer vndertaken to confute and to proue that this State is not only a pleasant state but much more pleasant then a Secular life S. Iohn Chrysostome doth often spend his eloquence in commendation of a Religious course and particularly in one of his Homilies vpon S. Matthew he preferreth the sweetnes of it farre before the pleasures of the world and before al those iollities and pastimes and delights which are esteemed greatest among them before the curious sights and pageants which were wont to be represented publickly in the Theaters with great cost and state and before whatsoeuer pleasure can be thought-of in intemperate lust shewing euidently that there is as much difference betwixt these two kinds of life and delights as betwixt the harmonie of the Quires of Angels sweetly singing and hogs in their filth confusedly grunting And because the cruel stinking Pharao whome I paynted-out before doth neuer cease to pursue molest those that flye from the seruitude of the world into the Desert of Religion either by himself or by his followers armed with weapons of his owne forging we wil dis-arme him and them and take away al the weapons we can from them and shew that the deceiptful reasons and fallacies with which they are wont to labour to peruert mens iudgements are of no force or soliditie to the end that drowning our enemies againe in the Red sea al deâ—out soules that either purpose to get out of Aegypt or haue alreadie got loose and forsaken it and arriued in the Desert and this happie Land of Promise may enioy the pleasures therof with more satisfaction of minde and more setled assurance THE THIRD BOOKE OF THE HAPPINES OF A RELIGIOVS STATE That the pleasures of the Mind are farre greater then the pleasures of the Bodie CHAP. I. AS in the precedent Booke to proue the excellencie of a Religious State we first searched and setled wherin true Honour and Excellencie did consist so heer we must lay the like foundation and consider what is true Pleasure wherof we are to treate For manie and perhaps I may say most men know no pleasure but that which is the obiect of their tast or touching or other senses and consequently make account that indeed there is no other or at least that these are the principal and most to be stood vpon A perswasion befitting rather beasts then men For they speake and passe their iudgement of things as if they had not a reasonable Soule but a bodie only If they did reflect that they are reasonable creatures and haue a Soule and vnderstanding in them they would conceaue also as the truth is that their Soule so farre surpassing the other part of them which is their bodie hath also functions and pleasures proper vnto it 2. Aristotle though he were a Heathen and wanted the light of Fayth which by the grace of God we haue was of a farre other opinion and in his Seauenth Booke of Morals writeth much more aduisedly to this purpose that al men by instinct of Nature desire pleasure because al haue as it were a sparke of Diuinitie instilled into them which inclineth them to that which in best But because the pleasures of the bodie are most knowne and euerie bodie hath a natural inclination vnto them they haue in a manner engrossed the name and title of Pleasure to themselues as it were by heredâ—â—â—rie prescription insomuch thaâ— manie are perswaded that no other thing can be delightful And in his Tenth Booke he sayth that dishonest and filthie pleasure is not properly and absolutly to be called Pleasure because no man takes it for such but they are intemperate That is to be taken for true pleasure which an honest and vertuous man accounteth pleasure for such an one is the rule of al the actions and pleasures of men and that is only true pleasure which is an honest man's delight That others finde pleasure in other things comes by corruption and consequently those things are not absolutly in al respects pleasant but to them only that are accordingly disposed For as when children take a fancie to a thing and loue it they think for the present that it is the excellentest thing that can be and yet when they come to be men they make no account at al of it so good people take delight in some things and wicked people in others but they only leane to the pleasures of the bodie that haue not the right tast of sound and vncorrupted pleasure 3 â—l this is Aristotle's discourse and S. Thomas enlarging himself vpon the same ground sayth that Pleasure requires three things first some thing that is good which may be conioyned secondly the thing to which it is ioyned and thirdly the coniunction itself and the more perfect these three things be the greater the pleasure must necessarily also be Now certainly a spiritual good is greater then the good of the bodie and man naturally loues it more and makes more account of it as we may plainly see because there is no man that wil not rather choose to want the sight of his eyes then the light of his minde and to be as a beast or a mad man Besides that the knowledge of the minde is more noble and more searching then that which we haue by Sense as euerie bodie knowes And as for the coniunction it is certainly more inward more firme and more perfect more inward because Sense reacheth no further then the outward accidents and rests in the tast and colour and such like a man's vnderstanding searcheth and diueth into the Essence and substance of euerie thing It is more perfect because Sense cannot be ioyned with the obiect without motion which is an imperfect action and therefore also no sensible pleasure can be al of it togeather but part of it must passe away
because no man can begin a new life vnlesse he repent himself of his old and consequently euerie Religious Order in that it enters a man vpon a new course of life is a state of pennance therefore we may make a third compaâ—ison of Religious Orders among themselues in matter of pouertie austeritie of life and al kind of corporal afflictions though the two first comparisons belong more to the nature and essence of Religion and by them we must iudâ—e of the greater or lesser perfection which is in them both because perâ—ection consisteth more in inward iustice then in outward restraint because outward austeritie may vpon occasion hinder some greater good specially for the help of our neighbour And al this in a manner is S. Thomas his discourse which for these generalities may be applyed to find out the true value and make a true iudgement of the dignitie of euerie particular Order 22. And that which he sayd last concerning austeritie of life may be confirmed out of S. Gregorie where he sayth It is of farre higher desert to keepe our wil alwayes subiect to the wil of another then to weare away our bodie with great fastings or to slay ourselues by compunction in a more retired sacrifice But to returne to the rule which S. Thomas giues for the valuation of Religious that which he writeth in another place is also to be considered as pertayning to the same rule that the Religious which are ordayned to teach preach are the first in rank among the rest because these workes proceeding from the abundance of Contemplation comprehend both Action and Contemplation In the second rank he placeth those which attend only to Contemplation and in the third those which are altogeather in Action And among those of the same rank they are more excellent that haue more vniuersal employments and better rules and orders as for example if they haue more and better meanes to assist their neighbour and so of the rest 23. Finally we must also apply a cure to their errour that when they are in deliberation about the choice of a Religious course decline of purpose those Orders in which they see there be manie rare men of excellent parts because forsooth they shal be no bodie and leane to those courses where there are but few men of learning or other qualities thinking that there they shal be in their kingdome Which to speak the truth is but an absurd and foolish kind of ambition specially in a busines which should be farthest off from it and therefore also we shal not need to spend time in confuting it but content ourselues with mentioning it only I thought good to relate what passed with S. Anselme in this kind For when he was thinking what place he might best choose for the course of Religion which he intended two Monasteries offered themselues to his consideration that of Cluni where there was no practise of learning and that of Becque which was famous for learning He was loath to put himself into that of Cluni because hauing bestowed some time in studie he saw al would be lost and on the other file in Becque he feared that among so manie learned men he should be of no esteeme And these were his thoughts at that time when as afterwards he was wont to say of himself he was not yet tamed nor had not the contempt of the world grafted in his mind But reflecting vpon himself he sayd thus to his owne soule What Is this to be a Monk to desire precedencie of others to be ambitious of honour renowne Choose therefore rather that place where for the loue of God thou mayst be behind al where thou shalt liue in obscuritie and be tâ—e last and lowest of al. And with this resolution which doubtlesse was from God he chose the Monasterie of Becque but the euent was farre beyond his expectation For his liuing among so manie learned men was not only no hinderance to his learning and fame but growing dayly in learning he grew also more famous then he was in the world which hapneth also most commonly to others The Conclusion of the whole Work to Religious people CHAP. XXXVII Hauing now discoursed at large of the riches and manifold commodities of a Religious course of life and taken a ful view of the worth and dignitie and beautie of it in the sight of God and man and shewed withal that no earthlie thing for pleasure and sweetnes is comparable vnto it It is time to consider what effect al this togeather ought to work in the mind of him that findes himself inuironed with such a world of blessings powred forth so largely vpon by the bountiful hand of God who is sole Authour of them For if profit alone or in matter of profit one single benefit one point of gayne specially if it be eternal ought to be aboue measure esteemed what shal we say of such an infinit number of spiritual commodities and togeather with these commodities so manie noble and vndoubted titles of true honour and finally such abundance of solid ioyes and coÌ„forts For God in this great work of Grace hath proceeded as in the principal operations of Nature vpon which the conseruation of euerie particular thing in his kind depends for besides the necessitie which is of them he hath plaÌ„ted in itching pleasure in them to draw his workes neuer to cease neuer to be wearie of that kind of operatioÌ„ And in like manner hath he contriued this wholesome forme of liuing that though it be in itself somewhat austere and bitter yet the wonderful benefit which comes of it makes it worthie to be desired as a medecine in sicknes and againe he hath so seasoned it with ioyes and comforts that though it were not so profitable it is notwithstanding to be infinitly loued for the sweetnes which is in it and to be preferred before al mortal comforts 2. Which seing we haue made plaine to euerie bodie in the discourse of these three Bookes with what disposition of mind is it fitting we should entertaine and make vse of so great and so vseful a blessing In my iudgement three things may be required of vs which are heads and fountains of manie others First thanksgiuing for so great a benefit secondly a careful endeauour dayly to encrease in perfection and finally a diligent and watchful custodie of so ample and so rich a treasure First therefore as I sayd the greatnes of the benefit requireth a thankful mind For if in euerie litle curtesie which one man doth another it is held a kind of inciuilitie not to returne a man thaÌ„ks for it how much more vnciuil must it needs be not to be thankful to God for so rare diuine a thing specially seing the Maiestie of God is so great aboue man that the least thing which we receaue of him must needs be an inestimable curtesie And this thankful mind includeth
his so worthie and great a work These are the reasons why of long time I haue been of opinion that to declare according to my abilitie the Excellence of a Religious State and the vnspeakable profit therof would proue an employment wel deseruing my paynes and labour and be vseful both to set forth the great wisdome of God in so eminent a work as is a Religious life and to abate and suppresse the malicious practises of the Diuel against the same For to this the Prophet Esay doth seeme to exhort vs saying Make knowne his inuentions among the people For certainly as I sayd in the beginning among al those things which haue been by God most aduisedly and most louingly inuented and accomplished for the help and saluation of mankind this manner of liuing vnder Rule and order is to be accounted the cheefest And I haue been the rather induced to vndertake this labour hoping that besids other commodities arising therof the Religious themselues wil be benefited and enabled the better to vnderstand the good which they possesse and to embrace it the more ardently For it may happen that their mind may be sometimes as it were glutted with the riches and greatnes of this benefit or carried aside with attention to other matters or dulled by daylie handling the same things so that themselues shal be strangers to their owne happines and in a manner hunger-starued at a ful board of dainties as it falleth out with country-people that haue gardens and vineyards in occupation and dwelling al their life-time in that delicious sweetnes of ayre with which others are so vehemently taken that they come from places farre distant only to haue a view of them and cannot satisfie themselues with recording the prayses and feeding themselues as it were with the shaddow and remembrance of the pleasure these poore snakes contrariewise take no heed thervnto as if they had euen lost the sense of their eyes which fault were the more fowle in a Religious man because he hath no other busines to attend to but this or at the leastwise he ought to leuel and direct al his other thoughts and employments to this alone for otherwise he debarres himself not only of the pleasure of the place as those countrey-clownes I spake of but of very manie rich commodities and cannot possibly beare towards God so mindful so thankful and so louing a hart as becomes him to do These men therefore as I sayd are al to be rowsed vp so much as we may and encouraged to hold their eyes open vpon the great benefit which they haue receaued that beholding it they may frame their life and behauiour sutable to the great worck therof THE FIRST BOOKE OF THE HAPPINES OF A RELIGIOVS ESTATE TESTIMONIES OF THE ANCIENT Fathers in commendation of a Religious Estate CHAP. I. TWO things among men are of great force in perswading to wit Reason and Auctoritie Reason is grounded in the light which it hath within it self Auctoritie in the light which is in others Which is so farre from diminishing the credit it ought to carrie that it doth rather strengthen assure it For if we thinke it fit to giue assent to things which we haue found out by ourselues and which ourselues haue throughly examined because we dare trust our owne wit and iudgement much more trust and assurance ought we to repose vpon the cunning abilities of such men as we know haue had excellent guifts of vnderstanding and wisedome and whom we acknowledge to be farre aboue vs. Wherefore those verie scieÌ„ces which canuasse truth vpon the point of Reason do not lay Auctoritie aside but each of them haue their authours and soueraigne teachers whose positions they defend with tooth and nayle which in sciences which ayme at the direction of manners ought much rather to be practised because to make a right estimate of these things besids sharpnes of wit we must haue a will good and vpright which by vertue alone is engendred oftimes also we stand in need of experience in that which we are to resolue on wherefore as euery one doth think it reasonable in whatsoeuer art or science he doth meanâ— to study to make choyce of some prime man vpon whom he may rely and allow as warrantable whatsoeuer that man hath plainely set downe in writing or couertly giuen to vnderstand as for the precepts of Rhetorick we Choose Cicero or Demosthenes Aristotle or Plato in Philosophie In the Mathematicks Euclide or some other writer of note So in the schoole of Christ we haue some heads and leaders whose sayings ought to beare the greater sway with vs because themselues were so eminent in learning and vertue that we may iustly perswade ourselues that they did not only by the strength of their owne wit discouer great matters but were also particularly inlightned by God Wherfore in this subiect which I haue vndertaken to handle touching the Happines of a Religious life I haue thought good to lay downe first of all the sayings of some such prime Auctours and Saints plainly and as they haue been deliuered by themselues without any discourse or glosse of my owne vpon them hoping that they will carie the greater weight with euery body in regard that all of them one or two perhaps excepted haue bestowed all or the best part of their whole life and labour in the practise of that which they haue coÌ„mended so that their Auctoritie doth not want experience to strengthen it of which I spake before These men therfore we shall place in the very front vant of the battaile as the strongest fence of our Cause 2. S. Gregoire Nazianzen shall be the formost He esteemeth Religious men to be the most choyce and the wisest part of the Church for those sayth he are to be accounted wiser then the rest who haue seuered themselues from the acquaintance of the world and consecrate their life to God our Nazareans I meane And in another place he stileth them such as haue raysed themselues aboue the earth liue free from the bands of Mariage haue litle traffick with the world haue ordered the course of their life so as daye and night they prayse God with godly Hymnes They hate the goods of the earth with which the Prince of this world is wont to inveigle the harts of people which he changeth very often from one to another and the hoâ—e of those riches which neuer forsake their owners they esteeme equiualent to all manner of wealth They long not after that Rib which foolishly loueth the body they repose not their hopes vpon a new ranck of Children they place not their trust vpon their brethren and kinsfolk or vpon their CoÌ„pagnions that is vpon flesh and blood which shall shortly perish neither doe they couet the glorie of this world which doth quickly vanish but they fixe their mind wholy vpoÌ„ God and fasten their Cables to him as to an immoueable
seruice They shal receaue most sweet comfort of the Holy Ghost that for thy loue shal renouÌ„ce al carnal delights They shal attaine great freedome of mind that for thy name-sake shal enter into the narrow way and shal haue left off al care of this world O sweete delightful seruitude of God by which man is truly made free and holy O sacred state of religious bondage which maketh man equal with Angels pleasing to God terrible to the diuel and grateful of great esteeme to al the faithful O seruice to be imbraced alwayes wished for by which we obtayne the greatest good attayne to that ioy which neuer shal haue end And in a sermoÌ„ which he made to his brethren he speaketh much of the benefit of liuing in a Religious CoÌ„gregation Whosoeuer sayth he hath a good wil seeketh God shal profit much more among those that seek God and shal abide more stedfast for there a man is more tried and exercised in vertue there he is often rebuked for his negligence and drawne to more perfection by word and example There he is inforced to behold and bewayle his owne imperfection there he is stirred vp by the vertue of others instructed by the humilitie of others this mans Obedience the other mans Patience doth incourage him There he is ashamed to be found more slow then the rest There he hath some whom he feareth there he hath others whom he loueth and so profiteth by al. There he hath warning by an other that is blamed there an others danger is an example for him to take heed by There one is a safeguard to an other There a man doth beare and is borne with all there he seeth heareth many things by which he learneth There those that are good are coÌ„mended to the end they may become better There they that are negligent are reprehended that they may get feruour againe There a man is not suffered to be idle and dul nor to do as he hath a mind There be diuers offices and many duties of charitie performed There euerie thing hath his time and euery one goeth about his busines as he is commanded There the weake is supported by the stronger There he that is in health is glad to serue our Sauiour by visiting the sick There when one fayleth another supplieth his roome There the members which are whole take care for them that are feeble There he that is in action laboureth for him that is at his prayers he that attendeth to his prayers beggeth earnestly for him that is at his labour There a man hath many praying for him and protecting him at his last end against the diuel There he hath as many helps as he hath compagnions Thus farre this Authour and much more he sayth which whosoeuer listeth may read in the booke it self 18. S. Basil the great shal shut vp these two ranks of Greeke and Latin Fathers whom I haue reserued for the last place because both his Auctoritie is most weighty and his Commendation most copious and eloquent which alone might be sufficient to proue what we intend though we should say nothing els He therfore treating of the coÌ„modities of a Monasticall life hath this discourse First those that imbrace this fellowshipp and this manner of liuing in common returne to the happines to which we were bred by nature for I do esteeme sayth he this liuing in common to be a most perfect thing from which al proprietie is debarred and the possession of any thing in priuate It is free from all dissention trouble and debate and on the other side al things are common in it their minds their wills their bodies al things necessarie meate and drinke and cloathing They serue one God in common their Exercises of pietie are in common their saluation their conflict their labours their rewards and crownes are common In it many are one and one is not alone but in many What can rightly be thought of equall value with this Institution What can be sayd to be more blessed or imagined more feate then this concord vnitie knot of frendship What can be deuised more trimme and dayntie then this mutual temper of minds and fashions among themselues That men picked out of diuers nations and countreys should so grow as it were togeather in one through the perfect similitude of their manners and trade of life that they seeme but one soule â—n many bodies or contrariewise many bodies made instruments of one soule and mind Among these people he that is of a weake constitution of bodie hath the harts of many that feele part with him of his infirmitie And he that is sick in mind finds many at hand by whom he may be cured and by whose help he is continually comforted By equal right and power ouer one an other they are each others seruants and maisters and inioying an inuincible freedome they serue one an other with great subiection which neither necessitie hath violently brought vpon them to their greefe nor vnexpected Chance but through their owne free will they haue vndergone it with ioy for Charitie hath made them of freemen subiect to one an other and preserueth them notwithstanding in their intire libertie Certainly God when he made vs in the beginning would haue vs such and for this end he created vs. And doutlesse whosoeuer do liue after this manner do restore that ancient happinesse to the former lustre couering the fault of our first father For if the vnion of our Nature had not been dissolved by sinne there had been no debate nor disagreement nor warre among men These are the true followers of our Sauiour and do truly expresse the life which he led among vs. For as he when he had assembled the number of his disciples had al things in common and made himself common and familiar vnto them so they if they obserue iustly the rules of their Institute obeying their superiour do imitate the manner of liuing of Christ and his Apostles And preseruing peace quiet of mind they resemble the life of Angels For among the Angels there is no strife no contention no debate but euery one in particular inioyeth al things which the rest haue and haue notwithstanding their owne riches wholy to themselues For the riches of the Angels are not such as can be bounded with limit or being deuided among many must necessarily fal lesse to euery ones share but their riches are spiritual and consist in the mind and therfore al are equally inriched with the goods which euery one hath whole and intire to himselfe because al do possesse them with out grudge or contradiction For the Contemplation of the soueraigne Good and the assured Comprehention of al vertue is the Angels treasure and is of that nature that though euery one haue perfect possession therof to himself al of them may neuerthelesse perfectly inioy it So with out doubt the louers of true
spiritual and in good disposition to receaue diuine impressions to conuerse in heauen and that the vncertaine and hidden things of that heauenlie wisdome may be made manifest vnto it for al which we haue need of light which light is stopped by the dark clowdes that rise from such grosse exhalations as those of the bodie are Wherfore as Cassian sayth wel that euerie motion of anger whether it be iust or vniust doth blind the eyes of our hart and when they are blinded it skils not whether they be blinded with a plate of lead or of gold so we may say of this kind of delight that for asmuch as concerneth the dulling of our mind it is much one whether the cause be lawful or not lawful as Aegidius one of the first companions of S. Francis answered once a secular man very wittily who bragging that he liued chaste and was faithful to his wife Why sayâ—â— he may not a man as wel be drunk of his owne vessel For if a man be drunk that is if his reason be confounded and as it were drowned in lickour the matter is nâ—t great from whence he had his wine so it were wine Where we may learne by the way the nature of this remedie which is allowed to humane infirmitie in matrimoine for it doth not take away the disease but rather it giue matter for the disease to feed-on without offending God For as if a man haue a Fistula or a canker there be two degrees of healing it the one perfect and compleat so that the flesh becomes fully sound and solid the other imperfect which leaues a sore but takes away somewhat of the fowlenes of it and couereth it with cloathes and swathing bands So in the state of Continencie the disease of Concupiscence is perfectly cured and taken-of but in the state of Marriage it is not quite taken away but only qualifyed by the holines of the Sacrament so that the difference is very great for if we go about to cure our sensual inclinations it is most certain that it is a great deale more effectual to cut theÌ„ quite of then to restraine them in part hoping that they will be lesse violent if we yeald somewhat vnto them For as Aristole obserued the desire of pleasure is vnsatiable when we think to satisfye it it is the more inflamed by the exercise of Concupiscence when it is in the heate it taketh away a man's reason from him which a bodie would think were mischief enough though we go not beyond the bounds of Wedlock But the mischief is that the lustful desires so long as they are sed in whatsoeuer manner grow so violent that most commonly they fal from things lawful to that which is not lawful of which we cannot haue a more famous example then that which hath been shewed vs in king Dauid and in his sonne king Salomon The one of them being so holie a man and the other so wise a man and hauing each of them not one wife alone as now adayes but a multitude of wiues their lust was notwithstanding so farre from being satisfyed as it was rather greatly incensed and inflamed so that at last it did most shamefully and most miserably foyle the wisdome of the one and the sanctitie of the other wheras on the other side of Elias and Helizeus who liued chaste there is no such thing recorded neither haue we anie reason at al to suspect anie such matter of them To be brief me thinks that Secular people that are married doe keepe this fierce and cruel beast like a lion in a cage dayly feeding it and consequently making it dayly stronger and stronger And who can be sure that it wil not at some time or other breake-out of the cage and doe some great mischief according to the wonted custome and nature therof Therefore those that liue chaste take the better and the wiser course not contented to hamper and tye it vp in chaynes and fetters but they labour by famine and by often blowes to take away the life of it and to kil it 12. Cassian in one of his Collations doth handle this matter excellently wel comparing Concupiscence to a flame of fire which being kindled some time vpon necessarie occasion in stubble or some other like matter can hardly afterwards be withheld but that it wil flame-out beyond that which is desired and not only burne the stubble but catch vpon some other thing that is next it and so range farther and farther for so sayth he doth carnal pleasure restrayned within the bounds of wedlock set other things on fire also and the vse of it draweth a man on to forbidden excesse but those whom the grace of our Sauiour hath inflamed with holie loue of Incorruption do so perfectly consume al the thornes of carnal desires with the fire of Diuine Charitie that not so much as the embers of vice can any wayes impaire the coolenes of their integritie Finally S. Iohn Chrysostom was also of this mind as we may reade in that rare Apologie which he wrote in in behalf of a Monastical estate and among manie other proofes he confirmeth it by the verdict euen of secular people themselues acknowledging that a Religious course is the safer and more assured course of life And that wheras Secular people think and say that we haue a more hard task and warrefare in hand then they haue to wit the preseruing of Chastitie in regard that they haue wherewithal to satisfye their lust he answereth that they are very much deceaued and proueth it because you shal see sayth he manie more married folk then Monks that haue fallen and that there be not so manie by farre that out of their Monasteries haue betaken themselues to marriage as there be of those that from marriage-bed haue gone after common strumpets Much more might be sayd of the excellencie and pleasure which is in Chastitie but because in this place we treate only of the vtilitie thereof we wil referre the rest to the Bookes that follow Of the benefit of Religious Obedience CHAP. XI OF the three Vowes of which we purposed to treate Obedience remayneth to be spoken of which doubtles is greater then either Pouertie or Chastitie whether we consider tâ—e excellencie or the merit therof or the manifold fruits which come of it The excellencie of Obedience may be gathered out of holie Scripture preferring it before Sacrifices and Holocausts that is before al good works what soeuer For so Samuel from the mouth of God professeth saying Obedience is better then Sacrifice and to hearken is better then to offer the far of rammes Whervpon S. Gregorie discourseth thus Obedience is worthily preferred before Sacrifice because in Sacrifices the flesh of an other thing by Obedience our wil is killed Euerie one therefore doth appease God so much the sooner by how much in his sight curbing the pride of his owne free wil
dependant of him and altogeather directed by him But before we declare how this is performed by Obedience we wil shew the necessitie of it And certainly there is no bodie but doth find within himself that in the gouernment of ourselues and setling the course of our life there hangs a great mist and obscuritie before our eyes which makes vs subiect to manie errours faults wherof holie Scripture doth put vs in mind saying The thoughts of mortal wights are feareful and foresight vncertain For what darknes can be greater then where we haue no notice at al of things to come and very little of those which are present and as for the minds and intentions of other men with whom we must necessarily conuerse traffick we are so farre from vnderstanding thē that most commonly we know not what lurketh in our owne breast Sometimes we think we can do more then indeed we are able to doe sometimes that we cannot doe so much the one thrusting vs vpon aduentures aboue our strength the other discouraging vs in things that are good for vs and necessarie to be vndertaken It is therefore one of the greatest benefits that can befal vs to haue some bodie in so great a night of darknes to lead vs as blind men by the hand and that we may as it were leane vpon their shoulders much more to haue God for our leader whose wisdome is so infinite that nothing can be hidden from him nothing deceaue him and his power and goodnes is so great that as S. Augustin telleth vs he hath as much care of euerie man in particular as if he had that one man only to care for Whosoeuer therfore shal light vpon so good a fortune must needs esteeme himself wonderfully happie in it in regard he may confidently say with the Psalmist Our Lord doth gouerne me and nothing shal be wanting vnto me For the one doth follow of the other and while God doth gouerne vs we shal not only want nothing but he wil place vs in a place of pasture vpon the waters of true refection that we may haue abundant plentie of euerie kind of thing 4. Now let vs see how God doth most truly and most certainly gouerne vs by Obedience and to make it the more playne and euident we wil search the ground of it to the verie roote For though among the ancient Philosophers as they stiled thēselues there were some so shamefully vnlearned as to think that God hath care of no kind of thing without himself or only of things eternal yet Fayth and Nature doth conuince and compel vs to belieue and professe as it is in the booke of Wisdome Thy prouidence ó Father doth gouerne al things from the beginning al things without exception little and greate he excepteth not the greater as if he were vnable to menage them nor the lesser as if he did contemne them or thought it vnworthie of his Greatnes and Maiestie to looke downe vpon them The manner also which the Diuine wisdome doth hold in the gouernment of this world is worthie to be obserued is set downe by the Holie-Ghost in an other place of the same Booke in these words He doth react from end to end strongly and disposeth al things sweetly Heer likewise his strength and power is declared which nothing can withstand as we sayd before nothing hinder his counsel and prouidence nothing escape his hands The sweetnes of his Prouidence which is the chiefest part of Wisdome consisteth in two things first in gouerning euerie thing as the nature of that thing doth require things that are necessarie necessarily things contingent contingently those that are free so as their freedome be preserued Secondly to gouerne them orderly in their due rank and proportion the highest agreing with those that stand in the middle the middlemost with those that are below effects with their causes precedents with those that are next and consequent and that this order be neuer broken or confounded Wherefore as we see that corne and other fruits of the earth do not suddenly put-forth al at once and come to ful growth and ripenes but first are smal and tender by little little waxe ripe by the warmth of the Sunne the Sunne itself that it may not scorch and burne them vp is tempered with timelie showers the showers which fal vpon the ground to moisten it fal not suddenly from aboue but grow of the vapours which are suckt-vp from the earth and the like course is constantly obserued in al works of nature euerie thing being produced by an other which is next it and by some immediate cause so it was fitting the same order should be much more obserued in actiōs that are voluntarie they being of a higher strayne then the other For first it could not haue stood with reason that the wils of al men should haue been as it were seuered and distracted asunder euerie one taking a course by himself alone for what could be more confused But it was certainly best that they should be lincked one with an other and ordered dependent of one an other to that end which God in his infinit wisdome hath ordayned Secondly it being fitting that such an order should be established among the wils and intentions of men it was also necessarie that among them there should be that connexion which is betwixt a cause the effect therof that is that there should be some who moue others and some againe that are moued by others But as S. Thoma◠sayth in the order of natural things those that are of a higher degree moue those that are lower by a certain force and efficacie and abundance of vertue inserted in them by God through which they preuayle ouer those things which they moue but in humane actions no other power doth moue but the Wil which is likewise ordayned by God and doth moue by command and precept For the first and principal rule of al reasonable Wils being the Wil of God al other Wils are ordered vnder that Diuinie Wil some neerer vnto it some farther of as it hath pleased him who appointeth euerie thing his place and as it were his turne and ward 5. Thus sayth S. Thomas And it is the ground of an other discourse which he setteth downe more at large in a Booke intitled The Regiment of Princes where he sheweth that al power which one mā hath ouer an other man is deriued frō God proueth it by manie natural reasons applyed to moral gouernment drawne from the nature of euerie Entitie Motion End For as the foundation of al power and dominion is first to haue a being euerie thing that is created hath his being from one which is not created So it hath also power motion which if it be so necessarie in corporal motion that from the inferiour we must passe to those that are higher and higher til we come to
casting themselues at his feete sayd We beseech thee Father that thou wilt not baptize vs for we are Christians and borne of Christian parents The Abbot not knowing what had been spoken by the Fathers of the Monasterie sayd vnto them Why Children who goes about to baptize you And they answered our Maisters the Fathers of the Monasterie tel vs that to morrow we shal be Baptized againe Then the Abbot vnderstood how they had spoken of the holie Habit and sayd They sayd wel my Children for if it please God to morrow we wil cloath you with the holie and Angelical habit 7. We haue S. Hierom's opinion also in this behalf which is of no smal weight who for this only reason dareth almost compare a Religious state with Baptisme For writing to Paula he comforteth her vpon the death of Blesilla her daughter in this manner It is very true that if vntimelie death had â—eazed her which God forbid should happen to those that are his in the heat of worldlie desires and in thoughts of the pleasures of this life she were to be lamented But now that by the mercie of Christ some foure moneths since she had as it were washed herself with the second Baptisme of her holie purpose and liued afterward so as treading the world vnder her feete she was resolued to abide in the Monasterie are you not afraid least our Sauiour say vnto you O Paula artâ—h â—angrie that thy daughter â— become my 〈◊〉 And to the same purpose he exhorteth Demetrius saying Now that thou hast forsaken the world and in the Second Step after Baptisme conditioned with thy Aduersarie saying vnto him Thou Diuel I renounce thee and the World and thy pompe and thy works keep the conditions which thou hast made But S. Bernard teacheth the same thing more playnly then any of the rest and hauing been asked the question by some giueth two reasons for it in these words You desire to know of me how it comes to passe that among al the courses of pennance a Monastical life hath deserued the prerogatiue to be styled a Second Baptisme I think the reason is in regard of the perfect renouncing of the world and the singular preheminence of a spiritual life the conuersation therof excelling al the courses which man is wont to take and making the louers therof like the Angels of heauen and farre vnlike to earthlie men it reformeth the Image of God in man configuring vs to Christ as Baptisme doth finally we are in a manner Baptized the second time in regard that mortifying our members which are vpon earth we put on Christ againe once more ingrafted to the similitude of his death And moreouer as in Baptisme we are deliuered from the power of darknes and translated into the kingdome of eternal glorie so in the second kind of regeneration of this holie purpose in like manner from the darknes not only of one Original sinne but of manie Actual sinnes we passe to the light of vertue accommodating that saying of the Apostle to ourselues The night is passed and the day is at hand Thus faâ—re S. Bernard 8. Al which may be confirmed with this one argument wherwith I wil conclude this Chapter as containing the substance of what hath been hitherto sayd For the reason why Baptisme blotteth-out al former offences is because in it we dye to our old life and are borne againe into a new life which is that which S. Paul doth euerie where teach when sometimes he sayth we are dead sometimes buried with Christ and reuiued againe with him and that our life is hidden in him so that to speake properly in the Lauer of Baptisme the same man that entred doth not come forth but quite an other man for he that entred is dead and another risen in his place so that the sinnes of that man that is dead cannot be layd to the charge of the man that is new-borne no more then my sinnes can be layd to another man or another man 's to me the self-same hapneth in Religion For we dye to the world to the works therof moreouer to ourselues and our owne wil in somuch that we cannot enioy the world nor make vse of the offers therof nor of our owne wil no more then if we were indeed buried Wherefore seing Religious people as in Baptisme leaue to be what they were before and begin to be new men in a new life and quite other thoughts and endeauours placing their contentment in other manner of pleasures and ends and intentions it is no wonder that the punishment of the offences to which the old man was lyable be blotted out and lye dead and that this other man cannot be charged with them 9. Which benefit if it be duly weighed breedeth inestimable contentment and ease of mind burying those scruples and vexations which the remembrance and remorse of our former offences is wont to bring Manie trauel into farre countries and â—ow long pilgrimages to Ierusalem Rome and Compâ—â—â—â—â—a and put their liues in manie hazards by sea and land to gayne Pardon and remission of their sinnes of which I spake before and they doe wel and deuoutly But yet their deuotion is mingled with manie inconueniences among which it is none of the least that generally they do not encrease their feruour and deuotion but rather leese it through the toyle and trouble of iourneying and oftimes fal vpon occasions of offending God more But this Indulgence giueth great encrease of sanctitie and moreouer as I sayd before doth not proceed from the power and authoritie of man which is limited and confined but from the meere wil and bountie of God and the excellencie of the work itself So that euerie Religious man may with great reason make account that our Sauiour speaketh those comfortable words vnto him which are in the Ghospel Thy sinnes are forgiuen thee goe in peace The second fruit of Religion that it is a state of Pennance CHAP. XIV AS Religion at the first entrance presenteth euerie one of vs with the bountiful welcome guift of Remission of al our sinnes and debts as our Sauiour calles them so it yealds manie soueraigne remedies to purge our soules and blot out the same offences and al the exercises therof are in a manner directed to no other end For it is a State of Pennance and so commonly called in regard the greatest part therof is spent in bewayling the sinnes of our life past and repayring the faults and negligences of former yeares as S. Thomas proueth at large in the Booke he writ against the Opposers of Religion Which though some may think a needles labour and time idely spent specially after that ful and perfect Remission of which euen now I spake yet it is not so but a very great and special benefit which we shal easily vnderstand if we giue care to that saying of the Holie-Ghost in Scripture Of the sinne which
Religious people find great ease and performe it with little or no difficultie The reasons therof are manie and first because as we sayd elswhere speaking of it as of the source and head of manie other commodities Religion doth take away the matter almost of al sinnes and the matter being taken away the obseruance of the Commandments of itself is easie For our wil is as it were a kind of flame or fire the fuel of this fire is the presence of a pleasing obiect put this fuel to it and presently it wil flame vp take away the fuel and either it wil not kindle at al or much more slowly and remissely And this is that which Religion doth taking vs out of the world and the allurements therof And so S. Basil euen for this reason sayth that Religion is highly to be esteemed tearming it a quiet life voyd of multiplicitie of businesses and a help to the wel-obseruing of the doctrine of the Ghospel 3. A second cause why Religious people find so much case in keeping the Commandments is the strength and vigour which a soule gets by litle and litle by the practise of Religious discipline growing into great hatred of al vice and vncleannes and great loue of vertue and honestie abhorring nothing more then sinne not only because God is offended therewith but because it is in itself mâ—st vglie and deformed 4. A third reason iâ— because wheras al men must commonly are induced to sinne out of conâ—â—ouines or ambition or incontinencie either directly offending in these things or to compasse tâ—eir pretences in the 〈…〉 of these poysoned roots are found in Religion but the 〈…〉 arie vertues in lieu of the desire of temporal things profesting 〈…〉 mble Obedience in steed of ambition and desire of rule the flower of 〈◊〉 in steed of filthie lust 5. Besides Religious people are alwayes employed in things of a higher nature and therefore doe more easily performe those which are of lesser moment For as to a man that hath vsed himself euerie day to carrie a hundred weight it is nothing to carrie twentie so when a Religious man hath forsaken al his owne land and liuing what hard matter wil it be for him to withhold himself from taking-away or coueting that which is another's And being accustomed to carrie the yoake of Obedience how can it be hard to resist the temptation of ambition and desire of honour And the like may be sayd of al other things which are either commanded or forbidden by the Law of God 6. This is that which Eusebius a man of great sanctitie taught vs by his owne example as Theodoret writeth in his Historie For hauing on a time ouer-curiously beheld certain husbandmen that were ploughing for punishment of this smal fault he put an iron collar about his owne neck and fastned it with a chayne about his middle so that of force he must alwayes hold his head downewards and this pennance he endured fourtie yeares togeather neuer being able to reare himself and looke vp to heauen And being asked why he did so and what benefit he hoped thereby his answer was that he 〈◊〉 Satan from greater combats and from tempting him with pride or wantones to these smaller conflicts in which if he should be ouercome there were no great harme done if he did ouercome the greater shame was the Diuel's that could not be maister in such smal trifles A memorable saying and worthie of so spiritual and holie a man and by it we may vnderstand to our purpose that it is true that Religious men are the farther from transgressing the Commandments of God in regard they take so much care to performe manie smaller things pertayning to his seruice 6. A fourth reason of this facilitie in keeping the Precepts drawne from the nature of the state itself is that this course of life is aboue the Law and consequently doth lift a man aboue that which the Law requireth And as in a Schâ—ole where there be manie formes according to the seueral capacitie of the schollars and the progresse which they haue made in learning they that be in the higher forme doe the exercises with great ease which they of the lower forme can not at al or very hardly performe so they that walk this higher way of perfection doe not so much as feele the burden of the Precepts they are so light vnto them because as I sayd before their abilitie is greater the state itself doth enable them the more Wherefore if there were no other thing but this to be found in Religion that it enableth vs to keepe the Commandments of God constantly with great ease and pleasure and with very litle danger of euer sinning against them we should not need to seeke anie other benefit by it For the more it enableth vs in this kind the more certain and easie it doth make our passage to eternal glorie to which we must come by keeping the Commandments The eighth fruit of Religion proceeding from the humble lowlines of the State CHAP. XX. ANother great commoditie of Religion is that it is voyd of al worldlie pompe ostentation and 〈◊〉 and in outward shew low and humble that euerie Religious man may truly say with the Prophet Dauid I haue chosen to be an 〈◊〉 in the house of God rather then to dwel in the tabernacles of sinners For Religion as I haue shewed els-where is truly the hâ—use and household 〈◊〉 and the Religious certainly doe choose this abiection because neither mâ—annes of birth nor necessitie doth enforce it vpon them but tâ—ey vndertake iâ— voluntarily of their owne accord S. Bernard doth so highly esteeme this benefit that he thinks it is a direct signe of Predestination For in one of 〈◊〉 Sâ—rmâ—ns turning his speech to his Brethren thus he speaketh Who knoweth whether al your names who be heer present be written in Heauen and signed in the Booke of Predestination Me thinks I see in the conuersation of so great humilitie sâ—me â—iâ—nes of your Vocâ—â—ion and Iustification Wherefore dearly beloued perseuer in the course you have vndertaken that by humilitie you may ascend to 〈◊〉 This is the way and there is no other way but it he that goeth otherwise doth rather fal for Humilitie alone exalteth humilitie alone leades to life If therefore we be of S. Bernard's mind there is no cause why we should enuie Secular people their preferments or purple robes or external pompe rather we ought to esteeme it very beneficial and highly glorious that we liue without glorie because this Humilitie is not only an assured way but as he sayth the onlie way to eternal Saluation and is particularly rich in three commodities or as I may cal them priuiledges which heer I shal set downe 2. First God doth particularly affect this kind of humble state and communicate himself and his heauenlie treasures with it more plentifully more familiarly and with greater sweetnes A strange thing yet
al Religious Orders Truly in ours though it be the last and the least partly I myself haue seen manie and partly haue had by relation of others that haue seen them as of one who being told that he was to looke shortly for death did for verie ioy embrace him thrice that told him of it Another hauing had the like message did what he could to sing the Hymne Te Deum with great signes of ioy though his voice and strength were almost quite spent Another when he was giuing vp the ghost began to sing that verse of the Psalme I haue reioyced in the things that haue been sayd vnto me we shal goe into the house of our Lord. I might relate manie more but because I wil not be tedious I wil content my self with one 16. William Elsinston borne in Scotland of good extraction rare for vertue and wit was admitted into our Societie a verie youth Not a ful moneth after he fel into a burning feauer which brought death into his face but yet was alwayes wonderful chearful and shewed it in his speaches and countenance and in whatsoeuer he did thinking he could neuer thank God enough that he dyed in Religion When he began to draw on his Brethren flocked into the roome where he lay and seing them he cryed out O glorious death attended by so manie Angels And expressing exceeding ioy he sayd further Doe you not see doe you not see the Angels And calling vpon is good Angel he spake with him for a while as if he had beheld him with his eyes and related that he told him he should passe through Purgatorie but not stay long there Whervpon one asked him in what shape he saw his Angel and he pointed at a youth that stood by and sayd He was like him Soone after his soule was so ouerioyed that his bodie did as it were leape vpon the bed as he lay weakned as he was with a deadlie sicknes to the great admiration of the standers by who had neuer seen the like and turning his eyes back to the beds head with chearful countenance and muttering something which could not be vnderstood he shewed that he saw something that did giue him great contentment amidst wherof suddenly stopping he gaue vp the ghost as if he had layd himself downe to sleepe What can be more happie or more desireful then such a death Or who is there that were he to choose had not rather dye such a death then as Princes are wont to dye in their Royal pallaces in their Beds-of-state in their silks and purple garments amidst their seruants and retinue And certainly this yong man being but a Nouice came not to so sweet an end and so easie a combat with the enemie and so happie a passage out of this life by long exercise of vertue and strong habits therof but if anie cause can be giuen therof it must needs be the force of Religion itself and the grace of God chiefly-bestowed vpon him in that plentie in regard of Religion so that by this one example we may euidently see how farre more securely and more sweetly this last act of warfare as Iob doth cal it is shut-vp in a Religious state The twentieth fruit that it is a signe of Predestination CHAP. XXXII THE Kingdome of Heauen is so infinit a happines and the paynes of hel so infinit a mischief that whosoeuer belieues them should in reason haue no other care nor feare then least he leese the one and fal into the other specially seing they so necessarily follow one vpon the other Insomuch that if God had reuealed that among al the men that are or euer were and shal be one among them al should be damned to hel-fire euerie one might iustly liue in continual feare and trembling least he might be that vnhappie and vnfortunate man vpon whom that dreadful lot should fal But now seing God hath so often and so certainly and so plainly told vs that manie walke the broad way of perdition few find-out the way of saluation what care and circumspection and feare ought euerie one to stand in 2. In which so iust occasion of feare we cannot in this life haue a greater comfort then to light vpon some signes of our eternal saluation and predestination For S. Bernard sayth truly When doth God leaue his Elect without some signe or what comfort could they haue standing doubtful betwixt hope and feare if they were not worthie of some testimonie of their Election God knoweth who are his and he alone knoweth whom he hath chosen from the beginning but among men who is there that knoweth whether he be worthie of loue or hatred Wherefore seing it is certain that we can haue no certaintie in this kind if we may at least meet with some signes of our Election wil not al things be more delightful to vs For what rest can our spirit haue so long as it hath no hope of predestination 3. This then is the fruit of a Religious state and truly none of the least that it giues vs so certain a hope and so cleere a signe of our predestination that without expresse reuelation we cannot haue a greater For first we haue the signe which our Sauiour himself giueth when he sayth He that is of God heareth the words of God Whervpon S. Bernard els-where speaking to the Monks of his Order biddeth them be of good cheere hauing reason to belieue they are of the number of the Elect because they heare the word of God so willingly and with so great fruit And this is natural to the state of Religion For their chief and continual food is whatsoeuer proceedeth from the mouth of God receauing it by prayer meditation and reading of good books and principally by giuing eare to that word of God which called them out of Aegypt to his Diuine seruice For the hearing and obeying of this word alone is a great signe of their predestination by that reason of our Sauiour My sheep heare my voice though indeed they did not then only giue eare vnto it and follow it when they forsooke the world but doe continually hearken vnto it remayning in Religion vpon command of that voice and spending al their life in doing according to his voice deliuered vnto them by obedience so that none can haue more right then they to that saying of our Sauiour Blessed are they that heare the word of God and keepe it 4. There be other signes of Predestination wherof S. Bernard discourseth at large speaking to his Brethren and draweth them at last to these three heads If sayth he thou refrayne from sinne if thou doe worthie fruits of pennance if thou work works of life Al which three can they be better more perfectly or more plentifully performed then in Religion or where are they to be found if not in Religion And of euerie one of them I haue spoken sufficiently heertofore 5. Another
deliuered by S. Thomas that Religious men performe the offices of greatest perfection in the helpe of heir neighbour more then other Clergie-men because most commonly by their Institute they trauel in those charitable functions not our of iustice as others of the Clergie but out of charitie assisting Bishops in the cure of soules by preaching hearing Confessions publick and priuate exhortations and as manie other wayes as there be meanes in this kind as euerie one may see with his eyes that so they do 6. A third burthen of the Secular Clergie is their Church-liuings which most yet think no burthen but rather labour al they can to encrease them which they would not do iâ— they felt how heauie they lye vpon them One day they wil vnderstand both that they are a but then and in how holie and pious vses these pensions bought by the bloud of our Sauiour and consecrated vnto him alone by the deuotion of the Faithful should haue been employed Al Diuices and holie Writers handle this matter at large therefore because I wil be short I wil content myself with the onlie authoritie of S. Bernard who in one of his Sâ—rmons vpon the Canticles sayth thus The Clergie ought to feare the Ministers of the Church may be afraid who in the lands of Saints which they possesse deale so vniustly that they are not content with the stipend which ought to suffice them but wâ—â—kedly and sacrilegiously retayne to themselues the superstuous things wherewith 〈◊〉 needie were to be maintayned and are not afraid to consume the liuing of the poore in vses of their pride and luxurie offending doubtles with double iniquitie both because they take that which is not their owâ—e and abuse holie things in their vanities and filth And I shal need to say no more of this point For the reason is euident which to my knowledge hath conuinced some and perswaded them to become Religious discoursing thus with themselues To what purpose shal I goe seeke to enrich myself by the Church For when I haue gotten something if I doe no make the poore partakers of it I liue in continual sinne if I giue them part I liue in perpetual care and trouble and why should I goe make myself steward to the poore with so much dommage to my self This consideration as I sayd hath moued manie to leaue al and embrace the nakednes of Religion But let vs conclude with this short argument 7. In the Church of God there be men of three conditions which compared among themselues wil easily shew what iudgement we are to make of each of them The first are Secular Lay-men who haue this incommoditie annexed to their manner of life that they haue in matter of perfection few helps and manie hindrances but withal they haue this commoditie that they haue no obligation to greater perfection then the law of the Ghospel doth lay vpon al Christians in general The second are Religious men who are obliged not so much to be perfect as to desire and endeauour to be so haue so manie so great helps thervnto and are withal so fâ—ee from being hindred that they may not only attayne it with easâ— and facilitie but with a great deale of pleasure and sweetnes The third is the order of the Secular Clergie of which we speake which if we weigh things right suffers in a manner the incommodities of both the other Sâ—ates and wants the commodities of them For first they haue the same obligation to Perfection which Religious men haue and are certainly somewhat more bound vnto it then Religious men are both in regard of the dignitie of their office and of the diuinenes of the Sacraments of which they are Ministers of the Cure of soules and yet haue not those helps which Religious men haue noâ— that particular pâ—eÌ„â—ful influence of grace of which I haue spoken at large before And againe they may seeme to be in worse case then Lay-men because they are in a manner clogd with al the impedimeÌ„ts of PerfectioÌ„ which Lay-men haue and cannot pretend the excuse which they may if they be lesse perfect for liuing as they doe in the world pel mel among them and sayling as I may say the same seas they must needs be tormented and tosted with the same winds and waues of auarice ambition and luxurie which they are which vices being in-bred and ingrafied in euerie man's nature are also dayly inflamed more and more by the presence of delightful obiects by the occasions and commoditie of sinning by libertie itself For how is it possible to auoyd the itching desire of vaine glorie liuing in the midst of honours Or not to be taken with the loue of riches when we administer them for ourselus and others Or how can a man's honestie be long in safetie that beholds with his eyes the self same allurements as Secular people doe pampers his bodie with the self same fare and attire and is oftimes farre more cutious and delicious then they 8. S. Bernard therefore had great reason to speake as he doth among other things of this degree of the Church to Pope Eugenius in his books of coÌ„sideration What is the meaning sayth he that the Clergie wil be one thing and seeme another to wit souldiers in attire and Clerks for gaine But indeed performe neither for neither do they fight as souliders nor preach as Clerks O'miserable Bride intrusted to such attendance as feare not to turne into their owne coffers that which is assigned her for her wearing And in one of his Sermons Holie Orders are made an occasion of for did lucre and they esteeme gayne to be piâ—tie they are most wonderfully deuout in vndergoing yea rather in taking the care of soules but it is the least care they care for and the last thought they haue is of the saluation of soules Could there a heauier persecution then this fal vpon the Sauiour of soules In S. Bernard's opinion therefore the greatest fault of that degree is that attending to their priuate interest they neglect the care of soules the aduancing of the honour of God the function of preaching and teaching that liuing of the Altar their last and least thoughts be of seruing the Altar but are wholy bent towards themselues and their owne priuate ends And if there be anie that refuse not these Church labours but employ themselues in preaching and exhorting the people where shal we find a man that doth it with the intention It ought to be done That bestoweth his paynes and labour in this vinyard of our Lord God of Hoasts gratis That truly aymeth at the seruice of God and reflecteth nothing vpon himself A rare matter and a hard peece of busines to preserue ones-self in the world from the world that is from al touch of secular desire and contrari wise it is too too easie and obuious for the desire of honour or some Eclesiastical presentment or
Maiesty and the more because it is so coupled with vertue that Religion without vertue cannot subsist so much as in the thought of man 7. And in some sort a Religious course of life hath somewhat more then vertue because euery body cannot discouer the worth and dignity of vertue some are so dul as they conceiue nothing at al of it but a Religious course hath not only inwardly wherwith al to delight the eyes of the spiritual but outwardly it hath that also which draweth the vulgar into admiration and in my iudgment euen for matter of worth and nobility it is not only equal in greatnes with the world but farr aboue it This second booke therefore by the help of God shal be spent in declaring the dignity of Religion a subiect in it self pleasant and wherin a Religious man hath particular reason to reioyce 8. And it is no smal testimony of the dignity therof that we find such an infinit company of men that haue so ioyfully spurned at the honours and wordly prefer◠〈◊〉 which they might haue had and forsaken them which they had or at least-wise infinitly desired to forsake them to enioy the happines of a Religious life For the desire of honour being so natural to man as I haue saied it cannot be thought that the bare consideration of profit could put so much Zeale and feruour into them but that togeather with profit they saw great honour and worth in the busines 9 And among many strange examples in this kind we shal hardly meete with one more signal then that of S. Gregory the Great who hauing lead a Monastical life from his youth and being afterward made Deacon of the Church of Rome was notwithstanding so taken with the loue of his former Religious course that being sent Legate by the Pope to Constantinople he would not put himself vpō his iourney but in company of some of his Monkes that because he could not himself remaine in his Monastery be might as it were carry a Monastery along with him 10. And which is more to be admired when he was chosen Pope in that height of honour then which there is not a higher vpon earth he did so continually mourne out of desire of Religious quiet that almost al his writings are ful of his teares And particularly in his Dialogues he speaketh thus My vnfortunate mind goared with the wound of excessiue busines calleth to remembrance what a life it lead once in the Monastery how farr al transitory thinges were beneath it how farr it was aboue al thinges that passe away how it was not wont to think but of heauenly thinges how confined within the body it did passe the boundes of flesh by Contemplation and death which to euery one most commonly is a greiuous paine was welcome to my mind as an entrance to life and a reward of the labour past But now by occasion of my Pastoral charge it is moyled with busines of secular people and after the comelynes of so goodly a quiet which it had it is disfigured with the durt of terrene actions I weigh what I suffer I weigh what I haue lost and while I behold what I haue forgone that which I endure is more greiuous vnto me For behold now I am tossed in the waues of open sea and in the ship of my mind am beaten with the stormes of a mighty tempest and remembring the state of my former life as it were casting my eyes back I sigh at the shoare which I see behind me 11. Thus spake S. Gregory and much more else where to the same effect and with like inward feeling And by this his complaint giues vs sufficiently to vnderstand that out of his owne practise he discouered something in ◠Religious life so beautiful and excellent that in that height of promotion he would haue been glad of it and was sorry that he wanted it And his example ought to weigh the more with euery body because he was so great a man and hauing had experience in his owne person of both kindes of life could not notwithstanding quench the loue and desire of the one which he had not with the great greatnes of the other in apparence which he possessed THE SECOND BOOKE OF THE HAPPINES OF A RELIGIOVS ESTATE HOVV BASE ALL EARTHLY THINGES ARE. CHAP. I. THAT which a Religious life aymes at and the Essence therof is vtterly to abandon all earthly things I do not say the loue of them only for that all must do but the very vse of them so much as may be which all are not obliged to forgoe To vnderstand therfore the benefit of a Religious course and much more the worth and dignitie therof nothing can be more necessary then throughly to conceaue and establish as a certaine ground how imperfect and abiect all things of this world are by nature and how vnworthy the loue and care of man For so a Religious man wil be easily persuaded to be content to want that by the absence wherof he sees he shal suffer no great losse and secondly that which heere we intend wil be playne to euery body to wit what makes a man truly honorable and wherin true worth doth consist 2 First therfore all earthly things let them carry neuer so fayre and magnificall a shew are in deed but bare and slender and of little value which we shall finde the sooner to be true if we looke not vppon the particulars seuerally but comparing them with the rest of the world For if we take the whole earth and consider wel what it is compared with the other Elements and with the large circumference of the heauens we shall find it is the least of them all and indeed of no great compasse great part of it is hidden vnder water part of it taken vp with hills and mountainous places the remaynder diuided into Prouinces and kingdomes kingdomes againe into citties and townes townes into houses and demaines and the seuerall possessions of particular men what a smal parcel now God wot falls to the share of euery particular 3. Socrates the Philosopher hath a graue and witty saying to this Purpose For as it is recorded of him perceauing that Alcibiades tooke great pride in hi◠wealth and large possessions he drew him a side to a mappe of the whole world and desired him to shew him Attica which was his countrey in the mappe and when he had readyly pointed at it he prayed him to shew him where his lands and possessions lay in it he answered they were not set downe in the mappe Wherfore then replied Socrates art thou so prowde of thy possessions seeing they are 〈◊〉 part of the earth But the errour is that men think gold and syluer and wealth and possessions great not because the things are great but because themselues are little as Emitts make account of their little neasts as if they were large pallaces and bestow as much labour and
continually hunting after something which you haue not and the desire of hauing is neuer quenched by that which you haue gotten what rest do you finde in your glory If there be any yet the pleasure soone passeth neuer to returne the trouble remayneth and wil neuer leaue you 12. But nothing doth more plainly discouer the natural condition and qualities of euery Creature and shew vs more euidently how base imperfect al of them are then if we compare them with their Creatour For as a poore countrey fellowâ— borne and bred in some out village wil euer thinke his cottage and his cloutâ— something til he come into a Citty and there behould the state and magnificence of the Nobility in their buildings and retinew and al other things so as long as a man rests in these inferiour things he shal neuer arriue to the perfect knowledge of them But if we desire to see thoroughly into them we must rayse our selues to the consideration of the greatnes and maiesty and infinitie of God For if the whole earth as I insinuated before be but a point in comparison of the heauens and the heauens themselues if they were as many more and more vast then they are were yet farre lesse then a point in respect of God what is the earth in comparison with God And if the whole earth be nothing compared with God what is a smal parcel of the earth or a handful of money or any thing els that can be named 13. Wherein we may consider moreouer the existence of euery thing and the manner or measure of their being in this world For doubtlesse they haue so poore and so weake a consistence that they are euer neerer not being then being specially if we set the being of God and the euer permanent existence of his Diuine essence in comparison with them In regard of which excessiue distance Iob sayth of God He only is Which S. Gregory expoundeth in these words Are there not Angels and men heauen and earth sea and land the aire and al flying fowle foure footed beasts and such as creep vpon the earth Al these thinges are but principally they are not because they subsist not of themselues and vnlesse the hand of God that gouerneth them do maintaine them they cannot be Wherefore in al thinges he is only to be regarded who is principally and he that sayd to Moyses I am who am so thou shalt say to the Children of Israel He that 〈◊〉 hath sent me vnto you Al which put togeather wil easily persuade a man of reason and iudgement that not only one feild or one house or any priuate mans possessions which are often but smal in euery bodies eye are not much to be valued or rather to be accounted in a manner nothing but that the whole world with al that is in it or if it were possible that there were worlds without number in one mans possession are al of them nothing and as such to be contemned WHERIN TRVE HONOVR AND nobilitie doth consist CHAP. II. THIS ground supposed it wil be easy to vnderstand wherin true Nobilitie doth consist and what maketh a man truly honorable Commonly men think it is wealth or preferment or greatnes of descent which makes them honorable because as S. Gregorie teacheth people shut their eyes to internal and inuincible things and feed themselues only with things visible And therfore they respect a man not for that which he is but for that which is about him 2. This errour may be easyly layed open and confuted if we do but consider that we value al other things by that which is in them Who esteeme of a howse as it is most fit for habitation of an oxe or a horse as they are most seruiceabâ—â— either for the plough or for the race or saddle and so in smaller things we commend a sword or a knife if they be for the vse for which they were made What folly is it then to honour man only for things which are without him and farre inferiour to himself and lesse deseruing honour For wealth apparel a good howse and such like are not onely outward but inferiour to man and consequently farre from adding any honour or ornament vnto him And in fine both the good which is in them is smal and of meane value and not for a man to glory in seeing himself is greater and more noble And secondly be it what it wil it is wide of him that possesseth it For as it were a ridiculous thing for me for example to brag of your learning or you of myne iust so it falleth out with them that brag of their gold and syluer and possessions For that which is good or glorious in these things beloÌ„gs to the gracing of the thing it self not of man For that which S. Bern. sayth truly of one kind may be applied to al. Esteeme it an vnworthy thing to borrow beautie of mousefurre or of the labours of wormes The true ornament of euery thing is that which is in it of it self nothing els 3. Wherfore the qualities of the mind only are the proper ornament of mankind and only able to giue a man true honour and worth These are his owne stick by him and are great indeed and deserue accordingly to be highly esteemed of euery body Which S. Ambr giues vs to vnderstand in the exaÌ„ple of Noë in the booke which he wrot in prayse of him poÌ„dering how in the holy Scripture he is coÌ„mended not for Nobilitie of descent but for Iustice perfection The descent of a good man sayth he is the progenie of vertue For as men descend from men so the linage of soules is vertue S. Hierom sayth as much in other words Our Religion hath not respect to persons nor standeth vpon the natures of men but considereth euery ones mind It iudgeth a man to be of noble or seruile condition by his manners Not to be a slaue to time is the only libertie with God the greatest Nobilitie is to be conspicuous in vertue For otherwise a man doth but in vayne glorie of the nobilitie of his descent seeing al that are redeemed with the same blood of Christ are of God equally prized and honoured It maketh no matter in what state a man is borne seeing al are equally regenerated in Christ. 4. This was the sense and opinion of holy Fathers as we find by what they haue left written and a Christian that hath good grounds wherby to discerne what is truth and what is falshood what is vayne and what is solide and substantial can think no other The answer which S. Agatha virgin and martyr made to Iudge Quintian was pertinent in this kind For he casting it in her teeth as a disgrace that being horne as she was of noble parentage she was not ashamed to lead the base and seruile life of a Christian Shee replied that she esteemed it the greatest freedome
set Crates free Which course he would not haue taken but that himselfe was persuaded that to be voluntarily poore was a glorious thing and knew that generally the people thought so S. Chrysostome in his second booke against the dispraysers of Monastical life doth handle this subiect at large and very eloquently and directing his speach wholy to the Gentills and Infidells drawes al his proofes from the grounds of natural reason There he compares Plato with Dionysiuâ— the Tirant Socrates with Archelaus Diogenes with Alexander the great and sheweth that the one are farre more renowned for their pouerty then the other for their large dominions And relateth how Epaminondas the Thebean being called to councel and excusing himselfe that he could not come because he had that day put his coate to wahing and had neuer another to put on was more renowned and admired then al the Princes that came to the meeting Whereupon Sainct Iohn Chrysostome doth conclude that the height of Pouertie doth not onely appeare by the light of the Ghospel but by force of natural reason 17. The truth of al which things being so cleare and apparent we must needs acknowledge also that this Pouerty cannot properly be called Pouerty but rather a wealthy state abounding in farre truer and greater riches then wâ—atsoeuer pâ—iâ—cely treasures magazins For to speake the truth of men that are esteemed wealthy in the world their coffers are rich but not themselues Their minds are voyd and empty and as poore as Iâ—h allwayes crauing as if they had little or nothing to liue on And so the holy ghost in the prouerbs disciphereth them both vnto vs both the Euangelical poore and the fasly stiled rich in these words There is a man that is rich and hath nothing and there is a man that is poore amidst many riches Wherefore S. Gregory doth rightly obserue that our Sauiour in the ghospel doth not cal these earthly riches absolutly riches but deceitful riches For sayth he they are deceitful because they cannot long abide with vs. They are dâ—ceitful in regard they fil not the emptines of our mind The onely true riches are they which make vs rich in vertue S. Ambrose also handling this matter with his wonted eloquence and copiousnes maintaining that wisedome onely doth make a wise man rich hath these words He is truly rich that in the eye of God is held so in whose sight the whole earth is little the compasse of the whole world is narrow now God doth account him onely rich who is rich in eternity and hoardeth not wealth but vertue Do you not thinke that he is rich who hath peace and tranquillity and quiet of minde so farre that he desireth nothing he is not waued vp and downe by the stormes of cupidity he is not weary of old things nor seeketh new nor in the height of riches is kept allwayes poore by continual crauing This is a peace which is truly rich and doth surpasse al vnderstanding Great therefore is the dignity and splendor of Religious Pouerty and such as al princes and wealthy men of this world may iustly enuy at if they vnderstood it right I wil conclude this chapter if first I declare briefely that there be 2. kinds of Religious Pouerty for it is a matter of consequence to vnderstand it and both of them are very worthy in themselues and eminent in the way of Euangelical perfection One kinde of pouerty retaineth absolutly nothing at al neither in priuate nor in common Which is the profession which first of al S. Francis vndertooke and after him by his example S. Dominick and many others The other kind of pouerty retaineth possession of certaine necessarie reuenues in common only nothing in priuate which is that which al the ancient Fathers professed S. Benedict Saint Bernard S. Bruno and S. Basil the most ancient of al the rest for their Monasteries were not only indowed with yearely rents but with such ample possessions as the remaynder of them doth testifie their greatnes to this day Insomuch that Triâ—hemius is bold to say of his order that if it were againe in possession of al that it formerly had without doubt S. Benedict as he speaketh would haue the third part of Christendome in his â—ands Which can not seeme strange to whosoeuer shal cal to mind the deuotion of those times the mother of liberalitie towards God and his seruants Kings and princes did take a glorie in buylding great Monasteries in the lands belonging to their crowne and patrimonie and in bestowing vpon them very large possessions And if any wealthy persons did enter into any of those religious orders as there were very many that did they caried their wealth in with them and no body sayd nay no body repined or sued them vpon it but did rather willingly yeald them al fauour and furtherance 18. So we read in the life of Placidus that it was S. Benedict his fashion not to suffer the goods of his monks to be otherwise imployed but to the maintenance of store of Gods seruants But to say nothing of many others the only possessions of this Placidus were so large that he alone was Maister of great part of Sicilie besids other things which he had which is testified to this day by the Register of them yet extant which is able to amaze the reader with the only length therof And S. Bernard doth speake of it in one of his Epistles as of a wonderous thing To this day sayth he the land is shewed which is recorded to haue been giuen with him and for him That S. Augustin also did the like may be proued by his owne testimonie in an Epistle of his to certaine Nunnes where he aduiseth them to put that in common to the Monasterie which they enioyed in priuate in the world From whence the constitution of Iustinian the Emperour sprung ordering that the goods of them that became Monks should ipso facto belong to the Monasteries where themselues were Religious By all which it is euident that this kind of Pouertie so much practised by the ancient Fathers mirrours of sanctitie and wisedome no other kind of Pouertie being then in vse is not only voyd of al imperfection but was esteemed by them most perfect and most conuenient to be practised 19. S. Thomas the cheef of Schoole-Diuines doth giue vs to vnderstand no lesse for propounding the questioÌ„ in these tearmes Whether to haue anything in common doth diminish the perfection of a Religion answereth directly that it doth not diminish it but rather that it may in some cases be better and more conuenient so to do And al other Diuines agree in the same For al is as I haue sayd not to haue any thing in priuate to a man's self though in common there be something to be diuided according to the forme prescribed by the Apostles to euery one as he hath need This is
the institution so much commended by S. Hierome in the Monks of his time in these words No man can say I want a coate or a frock or a mattresse He that gouernes them doth so distribute al things that no man shal neede to aske Euery one hath what is fitting for him If any one of them begin to be il he is remoued into a larger roome and cherished by the seruice of so many elder Monks that he shal not haue euasion to long for the delicacies that be in Citties nor want the careful affection of a mother OF THE EXCELLENCY of Religious Chastity CHAP. IIII. POVERTY of which I haue discoursed at large in the precedent Chapter is exceedingly graced by the profession of Religious Chastity And Chastity is so much the more to be admired by how much our body is dearer vnto vs then our worldly wealth and in itself more noble Holy Scripture commendeth Chastity with a kinde of admiration O how beautifull is a chast generation with clarity It calleth thē that leade a chast life beautifull and glorious because there is a kind of grateful comelines belonging particularly to that state eleuated aboue the strayne of Nature and in a manner Diuine 2. To the end we may discouer it the better it wil not be amisse to consider how our Nature was ordered from the beginning wherof S. Basil hath a learned discourse in his booke of true Virginity and layeth this for his first ground that God when he purposed to furnish the earth with liuing creatures would not himself create them al immediately of nothing but making first a few of euery kind ordered that the rest should descend of them and be taken of them as out of a kind of nursery or seed-plot And least in so necessary a work his creatures should be slack whereas he had distinguished them into two sexes he gaue either sexe a strong inclination to come togeather to the end to breed of one another which inclination is ful as strong in men as in beasts and for as much as concerneth generation there is litle difference betwixt them but that to man there is a further ground to enforce it For the woman being taken out of the side of the man God ordayned she should be subiect and obedient to man as part to the whole and on the other side that he should beare particular affection vnto her and desire her companie and as it were clayme her as partie of himself with desire to be againe ioyned with her and make two in one and one in two and so be two in one flesh And to the end the loue betwixt them should be the greater he made woman of a soft and tender mould and disposition apt to allure man's affection by sight speech touching euery motion both to prouoke man the more to the desire of generation and prouide for the woman's infirmity for she not being able to defend herself without the help of man God tempered both their natures so that the woman's frayltie might be supported by the strength of the man and man though by nature stronger should be deliuered as it were captiue into the woman's hands by a secret violence as a loadstone drawes iron to it This is Saint Basil his discourse of the nature of man as it was first created by God and ordered by his al-prouident Counsel 3. To which if we adde the wound of Original sinne and the general informitie and corruption of our whole nature by it what shal we be able to say or think For that which Saint Bernard writeth is very true that though al parts of our body haue tasted of the Additiō of Leuiathan as he tearmeth it that is of the poison of Concupiscence and the sting of intemperate lust this part hath most of al been taynted with it and rageth more violently and is more perniciously malignant by reason of it in so much that it often bandeth in rebellion against al deliberation and whatsoeuer purpose of our wil which the Saint thinks was the cause why Circumcision which was the remedie of original sinne among the Iewes was rather ordayned in that part of the body then in any other Wherefore seing the malignancie of this disease and our weaknes also is so great the assaults of the diuel on that side as vpon the weakest part of our walls so hot and fierie so many difficulties and skirmishes arising otherwise what extraordinarie vertue what solide constancie of minde must it needs be which in al these things is both able to abide the brunt and goe away with victorie This strength this abilitie doth not certainly proceed from any ground of nature nor by our sole endeauour are we able to attayne vnto it but it descendeth from aboue as the Wise-man professeth when he sayth I know that otherwise I could not be chaste vnlesse God did giue it And S. Basil in the booke aboue-mentioned doth acknowledge it saying It is natural to marrye but to be chaste is a thing more excellent aboue nature aboue the law no wher commanded by God neither in the old Testamēt nor in the new because God would not subiect the merit of so great a vertue to the necessity of a command but leaue it to be a special token of a noble spirit willingly of our owne accord not compelled by precept or iniunction to embrace that which soareth so high aboue nature 4. Climacus calleth this vertue of Chastity an odoriferous vertue and sayth excellently wel that it is supernatural and a glorious kind of abnegation of nature whereby this our mortal corruptible body draweth neere the nature of the heauenlie Spirits which haue no bodies That he that liueth chaste cānot attribute it to any desert or endeauour of his owne because to ouercom nature is no easy busines but whensoeuer we haue the vpper hand of it we must acknowledge that it cometh frō a higher power because nothing is ouercom but by that which is stronger greater then it Which if we ponder duly we shal easily discouer the dignity excellency of this vertue of Continencie and how it transformeth our minde and body into a neere resemblance of the state of life which the Blessed shal possesse in heauen after the general resurrection when we shal againe be inuested with that which was truly out body truly our flesh but then incorruptible and spiritual free from the base and ignoble qualities which heer hang vpon vs which the Apostle calleth natural the function therof being the same with beasts and particularly this power of generation which alteration in this kind our Blessed Sauiour expressed in two words They shal neither marrie nor be married 5. Wherefore they that performe this now vpon earth endeauour heer to mayntaine their flesh holy and impolluted liue after a heauenly manner as Saint Cyprian writing to certaine Religious women telleth vs in these
and actions of them The proper act of our wil is libertie the proper act of our vnderstanding is to passe our iudgement vpon a thing Wherefore euerie man doth so naturally and so violently desire to haue his owne saying and his owne wil in euerie thing which is more apparent when as oftentimes it hapneth the thing itself is but a trifle but it pleaseth vs to haue it so because we wil be free If a thing be forbidden the very forbidding of it doth whet our desire for no other reason but because as I said the sweetnes of libertie doth of itself delight vs. Wherefore seing these things beare such swey in vs the difficultie must needes be the greater in breaking the violent course of them and so much the greater then in ouercoming anie other natural propension by how much we are carryed towards them by a more violent current If therefore we put al these things togeather the greatnes of the oblation comprehending in it self so manie things the worth of these two things which we offer the labour and difficultie which is in offering we shal easily vnderstand the excellencie of Religious Obedience and how farre it doth surpasse the bounds of Nature seing it cannot possibly be accomplished but by perfect ouercoming and subduing Nature In which sense S. Gregorie doth interpret that saying of the Wiseman The Obedient man shal speake victories because saith he while we humbly subiect ourselues to an other's voice we ouercome ourselues within our harts 6. But that which doth shew the magnificence of Obedience more then anie thing els is that not only things which are euil or such as are but meanely good but things very specially good cōpared with Obedience doe leese of their light and beautie as the starres in presence of the Sunne It is S. Gregorie's saying who in my opinion among al the holie Fathers did best vnderstand and 〈◊〉 best declared the nature of euerie vertue and he doth not intend to carrie it by his sole authoritie but he proueth it by holie Scripture Better is obedience then sacrifice You may see saith S. Gregorie in what height of perfection the vertue of Obedience is placed the Prophet beholding it in a higher eleuation then the diuine oblations And if we wil follow the spiritual sense Sacrifices haue relation to great austeritie of conuersation Holocaustes to the compunction of a retired life Better therefore is Obedience then Sacrifice and to harken rather then to offer the fat of rammes because it is of farre higher desert alwayes to subiect our owne wil to the wil of another then to pinch our bodyes by extremitie of fasting or to kil our selues by compunction in a more priuate Sacrifice For what is the fat of rammes but an inward and oylie deuotion But yet Obedience is better because he that hath learned perfectly to fulfil the wil of his directour doth passe in the heauenlie Kingdome those that do fast and weep Thus saith S. Gregorie 7. Finally in my iudgement the greatnes of the often Miracles which haue been wrought by Obedience are a most certain proofe euident confirmation of the excellencie of it For as if a man doe manie things aboue the course of Nature we take it for a signe of great sanctitie in him so among vertues we may vse the same argumēt as I may say canonize them the rather esteeme them worthie of veneratiō the more their gratefulnes to God hath been shewed by miracles But who can reckon the miracles which haue been wrought by Obedience Al books are ful of them especially the Liues of the ancient Fathers who haue giuen good proof to the world how highly this vertue is to be esteemed S. Paul disciple of great S. Antonie is much renowned for it For as he was greater then his maister in the power of miracles as to whom S. Antonie was wont to send those that himself could not cure so by S. Anthonie his owne confession there was no other cause of it but Obedience which he was euer wont to point at as a patterne for others to imitate manie notable facts of his in this kind are to be seen vpon record to this day Iohn is also very famous in this kind who being by his Abbot in ieast bid to bring a lionesse vnto him taking it as spoken in earnest did not only not feare least she should fal vpon him but following her when she fled and crying after her in his Abbot's name to stand tooke her and brought her bound to the Monasterie What shal we say of him that by command of his Abbot cast his sonne into a burning furnace and tooke hi◠out againe whole found He certainly imitated Abraham in offering his sonne but in the greatnes of the miracle he went beyond him when he receaued him safe againe An other Iohn for 3. yeares togeather watered a dry stake euerie day as he was commanded and fetched his water a great way of At last it bore greene leaues and fruit which his Maister gathering brought to the church and said to the Bretheren Behold the fruit of Obedience No lesse wonderful is that which Climacus recordeth of a yong man called Innocentius This man in his life-time was much deuoted to the vertue of Obedience and after his death and burial being called vpon and asked whether he were dead or no he answered with a loude voice That the obedient man could not dye That which is related of S. Columbanus is also very memorable that coming to the Monasterie of Luxouium which himself had founded and finding almost al sick he vsed no other physick but called them al into the court to thresh the corne in the heat of the sunne A hard task especially for some of them that were so feeble that they could hardly stand on their legs Some of them that thought themselues wiser and warier then the rest kept themselues in their beds others desirous to obey came downe to their worke al these were presently so perfectly cured of their disease that they felt not so much as any grudging of it the others punished for their slacknes and distrust had their agues al the yeare long as S. Columban reprehending and blaming them had foretold 8. In the histories of the ancient Fathers we reade of an other strange accident wherein also we may see what Obedience is compared with other vertues Two natural brethren liued in one Monasterie one of them practised Obedience very much the other gaue himself to much austeritie This last to try the other's sanctitie commanded him to goe into a riuer that was ful of crocodiles which he did without delay and the cruel serpents came fawning vpon him and licked his feete Not long after they hapned both vpon a dead man's bodie and falling ioyntly to their prayers the man came to life Which the Monke that was giuen to fasting secretly in his thoughts attributed to himself but his Abbot chid
they enioy from vice and multiplicitie of affections and in the constancie and permanencie of their wil in good whereof I haue discoursed at large before and also by the sublime disposition of their minde soaring aboue al things created and domineering ouer them by contemning them finally not to repeate euerie thing againe by the integritie of their chast and continent life whereof the Wise-man sayth Incorruption maketh a man neare to God and doubtles the nearer we come to the likenes with God the truer and more perfect is our friendship with him and the effects of his friendship more signal and more abundant in vs. For wheras the first thing in friendship is to make things common among friends what is there that Religions people doe not giue vnto God or what hath God which he doth not impart to them againe The Religious giue themselues and that they haue God on the other side bestowes vpon them his graces and his glorie that is himself As therefore in this state of life there is a real communication of al things betwixt God and them and consequently true perfect friendship so they that haue not yet arriued to this degree of communication may vnderstand thereby that as farre as they are short of it so farre they are short of the perfection of the friendship with God 4. Moreouer in this friendship there wanteth not Conuersation without which as Aristotle affirmeth no friendship can hold I doe not meane such external conuersation as depends of nearnes of bodie and sense which can not reach the presence of God and things Diuine but the communication which we may haue by our minde and spirit wherewith we traffick with God and his holie Angels and performe that which the Apostle sayth Our conuersation is in heauen For where is this more perfectly more frequently more at ease performed then in Religion which of purpose barreth al other conuersation wholy to attend to this And God who sayth His delight is to be with the sonnes of men cannot but conuerse much more willingly with them that so ardently desire his blessed companie absolutly preferre it before al things created 5. What honour therefore what pleasure what commoditie must necessarily follow of this Conuersation For if we desire to conuerse with wise men to the end we may learne by their wisdome and with rich men that we may partake of their riches vpon farre more solid grounds we may hope for al kind of good by conuersing with God and in particular manie heauenlie illustrations manie sweet communications and present tokens of his loue towards vs which cannot but bring wonderful contentment to our soules and make vs feele within ourselues that which in the Book of Wisdome is spoken of the wisdome which we are speaking of His conuersation hath no betternes and his commerce no irksomnes but ioy and gladnes Wherefore S. Bernard haâ— great reason to make the comparison which he doth betwixt the Religious and Secular people saying that Religious people be of the house-hold of God Secular people and they that are good among them belong indeede to his Armie but further off and addeth Happie are you that haue been thought worthie to be of his â—ouse-hold to whome the Apostle speaketh when he sayth Now you are not strangers and forreners but you are Citizens with the Saints and domesticks of God It is therefore a matter of great consequence to be the friend of God and to conuerse familiarly with him and a place of great honour and dignitie and also of exceeding great commoditie 6. But yet this league which is betwixt a Religious man and God is 〈◊〉 my conceit of a higher straine then friendship and deserues a more honourable name claiming a kinde of kindred and neare propinquitie with him which if I did fayne of mine owne head it would sauour of pride and presumption for me to say it but seing our Sauiour hath so expresly cast it vpon vs it were both foolish not to entertaine it and wicked not to belieue it No man can be ignorant of the answer which he made to the man that brought him word that his mother and his brethren were standing without He that doth the wil of my Father that is in heauen he is my brother and my sister and my mother To what state of life doth this saying more properly agree then to a Religious course where people fulfil the wil of God not in one or two things but in al alwayes and are bound to the wil of God as strictly as they are bound to the Obedience which they vow to keepe perpetually al their life-time Wherefore the promise also which S. Paul cites out of the ancient Prophets doth belong vnto them Goe out of the midst of them and be separated from them saith our Lord and I wil be a father to you you shal be my sonnes and daughters saith our Lord Almightie Religious people therfore hauing performed the first and departed out of the midst of the world and worldlings it remaineth that God entertaine them as his children and though it were honour enough to be seruants to so infinit a Maiestie yet they may iustly claime this other title and expect he should haue a fatherlie care ouer them and cherish them with fatherlie loue 7. Finally that no degree of loue and friendship nor benefit also might be wanting in this one benefit of God he deales so liberally with these his children that as al Diuines deliuer and particularly S. Thomas he makes them his Spouses which I know not whether I may say it is a nearer but certainly it is wont to be a more sweet kind of tye then that of children And to say no more then that which is true the marriage of a Religious soule with God is in a manner as truly a marriage as any can be between man and wife S. Augustin attributeth this effect to voluntarie Chastitie They that vow virginitie to God saith he though they haue a higher place of honour and dignitie in the Church yet they are not without marriage for they pertaine to the marriage with the whole Church in which mariage the Bridegrome is CHRIST Which doubtles agreeth particularly to al Religious people in regard of their Continencie For God wil neuer suffer himself to be ouercome with liberalitie but whatsoeuer we doe for his loue he rewardes it euen in things of like nature with great encrease For as he returneth a hundred-fold in possessions to them that leaue their possessions for his sake to them that leaue father and mother he giueth himself in lieu of them with a hundred times as much loue and charitie as father and mother could beare towards them so he repayeth in like kind them that forsake carnal marriage for his loue and vouchsafeth them a more happie marriage with himself Though besides Chastitie there is another thing in
pietie deuotion hath been alwayes a leading direction for al kind of people to follow and we may iustly conceaue that this was the reason why they are tearmed by S. Iohn Chrysostome the lights of the world For by them the world hath learned how God is to be serued with what reuerence with what feare he is to be adored in the Churches and in the Sacraments with what diligence attention we ought to pray vnto him how patient we ought to be in aduersitie how charitable towards our neighbour finally there is no Christian vertue wherof they haue not left manifold examples in the world 4. Yea though al this were not their verie forsaking of al things to embrace the Crosse of Christ wheras manie of them were nobly and richly borne and in the prime of their dayes must needs be of great force to induce men to contemne the riches and honours of the world and so we find it hath been and though few haue the strength and courage of mind vtterly to abandon these things yet by that which they see these men doe before their eyes they learne to loue these earthlie things lesse or at least wil vnderstand that they deserue not to be loued What shal we say more their verie aspect is a secret exhortation to vertue reprehension of vice which manie dayly experience to be true S. Chrysostome doth plainly testifye exhorting the people in two seueral Sermons often to visit Religious houses for this verie reason because they cannot but carâ—iâ— some benefit home from them For there saith he al things are voyd of temptation free from al disquiet disturbance they are most quiet hauens and the dwellers of them are like so manie fires shining from high places and giuing light to them that come neere them and hauing taken vp their rest in the hauen they inuite others to the same tranquillitie and suffer not those that haue their eyes vpon them to runne hazard of ship-wrack or to be in darknes if they behold them Goe therefore to these men conuerse with them goe I say cast yourselues at their holie feet for it is farre more honourable to kisse their feet then the head of other men For I pray you if some apprehend the feet of certain Images only because they represent the King shalt not thou be in safetie if thou embracest him that hath Christ within him Their feet therefore are holie though otherwise they seeme abiect and contemptible Thus speaketh S. Iohn Chrysostome 5. Deseruedly therefore may we apply to Religious people that which was spoken to the honour of the Apostles and is common to them that leade an Apostolical life You are the light of the world you are the salt of the earth the one belonging to example of life of which we have spoken the other belonging to their industrie of which we are now to speake which is farre greater also then example itself to wit not only to preserue the behauiour of men from corruption as it were by casting salt vpon them but which is beyond the nature of salt to restore them when they haue been corrupted which Religious people performe when they reclaime those that are gone astray raise those that are fallen instruct the ignorant assist with their counsel learning and al manner of industrie them that are in temptation and difficulties We shal not need to proue these things by authoritie of the holie Fathers or by that which others haue leâ—t recorded for we see it dayly before our eyes and find in our daylie practice that it is so It is apparent to euerie bodie how much Religiours Orders doe further the saluation of man kind by hearing CoÌ„fessions by publicâ— Sermons by priuate reprehension of vice by taking away as much as lyeth in them the occasions of sinne by appeasing dissention and discord finally releeuing al sorts of people instructing and teaching them how to behaue themselues against the Diuel against their owne infirmities against the allurements of the world al which businesses Religious people haue in a manner so ingrossed that few besides them stirre in them and euen those few are oftimes stirred-vp by their example and by a holie emulation of them 6. And though these things be in themselues great yet because they are daylie they are not esteemed and people perhaps think but slightly of them as the fashion is The warre which we haue with the enemies of God's Church and with Hereticks is of more reckoning and Religious men are they that beare the greatest part of that burden also opposing themselues as a counterscarpe and bulwark against the furie of them in their Disputations and Sermons and written Bookes in priuate and publick meetings Finally that which is most glorious and of greatest weight is the good which they haue done not in particular men but in whole Prouinces and Kingdomes bringing them vnder the yoak and obedience of the Faith of CHRIST How often haue they spread the light of the Ghospel where it was neuer seen before and restored it where it hath been obscured How manie times hath Faith and Religion gone to decay in manie places and they haue for it vp againe Certainly their zeale in this kind hath been so eminent that whosoever shal giue himself to reade Histories and obserue the manner how thâ— Faith of Christ hath been brought into euerie Countrey since the Apostles those Apostolical times wil scarce finde a man named in the busines that hath not been Religious It wil be too tedious to rehearse them al yet some we wil touch vpon for example sake 7. First therefore we finde that S. Remigius he that about the yeare Fiue hundred and thirtie conuerted al France from Idolatrie to the Faith of Christ was from his childhood a Monk and afterwards Archbishop of Rhâ—mes 8. About the same time to wit in the yeare Fiue hundred and fourtie Martin a Monk reduced the Swedens from the Aâ—ian heresie It is a knowne thing how England by S. Augustin's instruction whom S Gregorie sent thither with foure other Monks was conuerted to God togeather with King Ethelbert in the yeare Six hundred and three And in Six hundred twentie two Lambert a Monk of Liege brought the countrey of Taxandria in the Lower Germanie to the Faith of Christ and at the same time Kilian a Scottish Monk wrought the like in Franconia and there dyed a Martyr Wilfride also a Monk of the monasterie of Hâ—rpue in England and afterwards Bishop of York about the yeare Six hundred foure-score and three as he was sayling towards Rome was by tempest cast vpon the coast of Holland and Frizland and not to passe the winter without fruit he began to preach the Ghospel which til then had not been heard of in those countries And returning home and not permitted by wicked King Egâ—rid to remaine in his charge he went to the South SaxoÌ„s that were
nature to wit inward conuersions strange reformations great restitutions And that S. Vincent and other Religious men were so powerful in their speech is a great honour and commendation to the whole State of Religion Wherefore to conclude this discourse of natural helps as God commanded the Iewes when they went out of Aegypt to borrow the Aegyptians best vessel and household-stuff carrie it with them So when Religious men forsake the world they goe not out of it voide of natural guifts but carrie their abilities of wit and memorie and learning and other qualities with them and employing them with care and industrie the Graces of Heauen concurring they wonderfully encrease them and grow eminent in them and haue in Religion both more abundance of these natural guifts then they could haue had if they had remayned in the world and are more able to make vse of them For how often or rather how daily are mens wits and eloquence and other nobilities lost in the world lying dead for want of action And though they be employed vpon secular occasions they are notwithstanding but idly spent because the things in which they are employed are earthlie peâ—ishable wheras in the negotiation which Religion affordeth they are bettered for the reasons which I haue sayd and concurre in great measure to the aduancement of the glorie of God 25. In which respect some doe truly and fitly compare Religion to that holie Iudith who towards the ouercoming of Holofernes applied not only prayer and fasting and hayre-cloth as she was wont to doe before but made vse of her rings and pendants slippers and al her best attire and set-forth her natural beautie to the most and God blessed her endeauours adding as the Scripture telleth vs more grace and beautie to her countenance giueth the reason of it because she intended al this trimming of herself not for loosenes but for vertue So when Religious men seeke these natural abilities they seeke not themselues hauing vtterly forsaken al from their hart but they seeke the glorie of God and the benefit of their neighbours for whose good al that beautie is intended and consequently it belongeth also to the goodnes of God to encrease their abilities and as I sayd before to make them more graceful and effectual then the self-same would haue been in a secular course of life Reasons why Religious men profit so much in Learning CHAP. XXXIII BESIDES the special assistance of God which doubtlesse is the chiefest cause there be other reasons why Religious men haue been and are most commonly so eminent in al kind of Learning For first the studie of wisdome requireth time and application of mind both which are seldome found in the world and abound in Religion For Secular people are continually in one busines or other and wholy taken-vp with the cares of the world they that haue no busines spend their time in vnprofitable things as in hunting and hawking in play and such like pastimes people being generally giuen to â—ase and to shunne labour as an enemie to nature Religious men on the other side are free from al worldlie busines and consequently haue time at wil and they spend it not in idle trifles neither are they called from their studies by the trouble and paines which is annexed vnto them because they are accustomed and take a delight in this crosse and mortification aswel as in manie others 2. Peace of mind which followeth out of the suppression and rooting-out of our disordered affections is a great help to profit in learning for if it be not possible to keep our mind attentiue to our studies while we are running-about or in anie violent exercise of the bodie much lesse can we vnderstand anie thing if our mind itself be wholy troubled no more then we can see in a duttie troubled water 3. Temperance and sobrietie helpeth also thervnto For those that are ful fed haue not the functions of the minde free as they must but are dul and heauie 4. What need we stand multiplying words Auerroes a Heathen and yet a good Philosoper sayth that Chastitie and other vertues by which the desires of the flesh are curbed are special helpes for the attaining of Speculatiue knowledge And finally as I sayd before but I meane to insist somewhat more vpon it the light and grace of God concurreth aboue al. For Religious men directing their studies labours to the seruice of God his immortal light when God giueth them good successe in them he dilateth his owne busines and concurreth to the aduancing of his owne glorie and cause which is otherwise with most secular people that studie for honour or lucre sake And so we see that God doth oftimes enlighten the mind of Religious men and shew them obscure and hidden things and makes them capable to vnderstand the hardest QuestioÌ„s by miracle beyond the course and abilitie of their nature 5. S. Thomas finding great difficultie in soluing a certain Question on a time when he had stuck much vpon it was ouer-heard by his companion Reginaluâ— being in the same chamber as if he had been speaking with some bodie in the niâ—ht and when their communication was ended he called-vp his companion dictated vnto him manie things without stop or pawse contrarie to his custome as if he had been reading them out of a book composed to his hand Reâ—inaâ—dus falling downe at the Saint's feete beseeched him earnestly and presse him to tel him who it was he had been discoursing-with a litle before S. Thomas ouere me by his importunitie tolâ— him it was S. Paul the Apostle that had giuen him the solution of that Question And at other times the same Saint told Râ—ginaldus in familiar conuersation that al the knowledge he had came to him more by light from heauen then his owne labour and industrie Which Reginaldus kept to himself so long as S. Thomas liued for the Saint had desiâ—ed he would but after his decease he spake of it often both in priuate and in open Schoole that others might by his example learne which is the shortest and gaynest way to wisedome 6. That which I relâ—ted before of Hermannus Contractus and Rupert Abbot of Tâ—y is yet more admirable both of them coming to so eminent learning by the guift of our B. Ladie The like hapned vnto Albertus Magnus for as we reade in the Chronicles of the Dominican-Friars entring into the Order when he was but sixteen yeare old and profiting litle or nothing in his studies because he was dul and had but a weake memorie he grew so wearie of it that he was tempted euen to forsake the Religious course which he had begun And while he was thus wauering he dreamed in the night that he was sâ—aling the walles of the Monasterie to get away and that two venerable Matrons appeared vnto him first the one then the other thrust him downe
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
perfection vanisheth into the ayre For first how secret and vncertain is the wil of God how manie errours and perplexities doth a man runne into in seeking it Besides that he that followeth his owne dictamen in scanning it and making his coniectures about it putteth alwayes something of his owne vnto it which is a thing very considerable And certainly he is in the farre better way that ordereth his life so as he may say truly he hath nothing of his owne in it For this is that perfect Renunciation Abnegation which our Sauiour commandeth to forsake ourselues so as to reserue nothing of ourselues True vertue therefore is that which Climaens sayth whose words I wil set downe because the verie simplicitie of them doth much please me An humble man alwayes abhorreth his owne wil as deceauer and erroneous and though al his thoughts and deeds he conformable to the Diuine rule yet he followeth not his owne wil nor beleeueth his owne iudgemeÌ„t For to an humble man it is a grieuous paine to relye vpon his owne wil as to a proud man it is a payne and burden vntollerable to be vnder the â—il of an other 17. And S. Gregorie sayth excellently wel He without al doubt mounteth vp to a higher forme in the Schoole of Christ that forsaking al which outwardly he did possesse endeauours to breake his inward wil that putting himself vnder an other's wil he may renounce not only his euil affections but his good desires to the plentiful encrease of his perfection and be at an other's command in al things which he doth 18. And then speaking of the reasons which these men alleadge and which we haue been hitherto confuting he reckoneth them al for temptations of the Diuel For thus he sayth The craftie Enemie speaketh the fayrer to such an one by how much he striueth more eagerly to throue him off from a more eminent standing and flattering him with suggestions ful of poison he sayth thus vnto him O how wonderful strange things mayst thou doe of thy self if thou put not thyself vnder an other's direction Why dost thou lessen thy profit vnder colour of bettering it What euil didst thou when thou hadst thine owne wil Seing therefore thou art fully able to liue of thyself why dost thou seeke that another should be ouer thee to direct thee Thus he insinuateth himself by flatterie and on the other side layeth occasions for him to exercise pride in his owne wil. Al this of S. Gregorie which testimonie makes the cause euident on our side to wit how farre more perfect and more safe it is to forgoe our owne wil then to retaine it though we should vse it wel 19. Besides it cannot be denyed but that it is farre greater humilitie to obey God in man then to obey when he commandeth immediatly by himself as no man almost wil stick to obey a King when he speakes himself in person but manie find much difficultie to obey his seruants and ministers And moreouer he that in effect abandoneth the world and al that is in it abandoneth it also in affection For that which he did he did it willingly and of his owne free choyce but he that wil leaue it only in affection first comes short in that he leaueth it not also in effect secondly he may easily mistake and think that he hath forsaken the world when in verie deed he hath not For in al things but specially in such as are distastful to sense there is great difference betwixt the wil of doing a thing and the doing of it nothing is more easie then to haue a wil and desire but to doe a thing is hard and payneful and the work most commonly trieth our wil and examineth it whether it be right for oftimes a seruent resolution when it comes to deed begins to quaile at the difficultie of them 20 Finally that which ought most to moue vs in this kind is the example of our Sauiour for wheras his life was a most perfect and absolute model of al our liues he that cometh neerest in imitating him is doubtlesse to be accounted the most perfect He therefore embracing pouertie and humilitie not only in wil and desire but in effect and deed and following it in the whole course of hiâ— life whosoeuer shal represent in himself the likenes of him in both those shal deserue certainly greater commendation then he that shal resemble him but in one Which was S. Barnard's opinion when he sayd it was enough for the ancient Fathers to follow the Spirit of God in spirit only but sayth he now the Word hath been made Flesh and dwelt among vs in him a forme of life and sampler of perfection is giuen vs which we must corporally imitate that following him with both our feet we halt not heerafter with the Patriarch Iacob vpon one leg And yet we say not this as if a man might not be saued in these dayes if he doe otherwise but to make him know his ranke and that he vsurpe not the place of perfection or the office of a disciple Thus S. Bernard 21 But because in the beginning the aduerse partie vsed the names of those ancient Fathers Abraham and Isaac and others against vs we must answer this obiection also or S. Bernard for vs who sayth pleasantly thus What shal we answer to these new followers of the ancient Saints And you wil Let them put calues vpon the altar of our Lord let them kil rammes Sacrifice goates because Abraham did so And so goeth-on discoursing how their temporal wealth was a figure of the Spiritual riches reserued for vs and how they are vanished these to be maintayned And addeth that which is very true that we shal find none almost of these ancient Fathers who did not either suffer much by aduersiâ—ie or was not tried to the quick in worldlie prosperitie perhaps in danger by it and that we may truly say of them that they walked in the depth of the diuided Sea in the mire of manie waters possessing earthlie things that lawfully but we haue an other more strange and more wonderful new manner of walking vpon the waters themselues by forsaking al things which grace and prerogatiue was due to the State of the Ghospel and to Peter as the Leader and Captaine of it 22. S. Iohn Chrysostome in his booke of Virginitie hath almost the like discourse that we must not wonder if those ancient Patriarcks had lands and wiues and great wealth because God required not of them the like measure of vertue that he doth of vs. For now sayth he no man can be perfect vnlesse he sel al vnlesse he renounce al and not his money only or his house but lay aside al care euen of his life But in those dayes there was no such patterne of perfection And handling this point at large he giueth the reason why we haue greater commandments
layd vpon vs then they had because the grace of the Holie-Ghost hath been powred forth more plentifully vpon vs and greater guifts bestowed by the coming of Christ who of weake and feeble creatures makes vs perfect Wherefore as men expect more at their childrens hands when they are growne to be yong striplings then when they were children and find fault with those things in elder yeares which it was a pleasure to see in their tender age So God in those first times condescended in manie things which now in the light of the Ghospel we see are imperfect specially seing now also we haue a greater reward promised vs to wit for earth heauen for temporal things ioyes euerlasting 23. Finally to conclude though among those ancient Fathers or also among people in these dayes there haue been alwayes some as we know that in the midst of their wealth and honour and delights of marriage or in the degree of Kings haue liued vertuously yet what boldnes were it or rather madnes in anie of vs to presume to paralel ourselues with them to make account that we shal be able to wade through the dangers which they haue escaped For as S. Thomas wel and prudently obserueth they effected it by the prerogatiue of their sanctitie and eminencie of Vertue which God who worketh al things by the purpose of his wil was pleased to bestow vpon them And yet they that are more in firme ought not to be so confident of themselues as to think that they shal be also able to attayne to perfection with al those hinderances as no man is so foolish as to set vpon a whole armie of men himself alone without weapon because he hath heard that Sampson slew so manie of his enemies only with the iawe-bone of an Asse 24. By this therefore it is euident that it is farre better more perfect and more safe for al these commodities meete togeather vtterly to forsake the world and al worldlie things not only in desire which is alwayes vncertain and subiect to manie errours and mistakings but in effect verie deed a thing which certainly bâ—ingeth to our soules infinit profit and commoditie An answer to them that say It is more perfect to liue in the world because it is harder to liue wel CHAP. XXIII THey must also be answered that say it is better more meritorious to leade an honest vertuous life in the world then to liue in Religion because in the world it is so hard to be vertuous deuout by reason of the manifold impediments that be in it and contrariwise they take occasion to slight Religion euen by that for which we haue al this while so highly commended it because it is quiet a life and so farre from al feare of danger For say they what great matter is it or what wonder if a man that is shut-vp in his celle desire nothing when he sees nothing that is worth the desiring or that he liue in peace and quiet of mind when he meddles with no kind of busines feeles no losse of anie thing or that he neuer is transported with passion when he liues with people that are of an excellent temper and his owne Brethren that iumpe with him in conceit and practise and euerie thing But to conuerse continually in the midst of beautiful obiects and there to temper himself to liue among the frie of al sorts of people to haue his eares ful of rayling speeches to heare and see manie forcible things to intice him to sinne and yet alwayes to beare-vp neuer to shrink or giue back this is vertue Wherof the Prophet glorieth With them that did hate peace I was peacable And holie Scripture doth not without cause relate of Iob that he liued in the land of Hus because as S. Gregorie telleth vs it is no great commendation to be good with the good but to be good among the bad 2. We heare some speake after this fashion sometimes either out of ignorance or by mistake some perhaps also out of a kind of malice to dissemble their owne imperfection and that they may seeme to haue great reason to liue in the world when indeed they liue in it because they loue it But it wil not be hard to informe the one in the right and to confute the other For if it were true that they alwayes had the better in their spiritual combats in the world if they alwayes scaped without touch if they neuer were foyled nor wounded they might haue some cause perhaps to glorie But it fares not so wel with them For it is not possible that a man without weapon continuing alwayes in the midst of so manie thousands of his enemies without guard without anie special care or heed of his owne should not dayly receaue manie wounds and the wounds be so much the more dangerous the lesse he perceaues them and we need no other proof of it then the liues of them that vse this kind of language for we see them continually ful of vice and sinne They therefore that are so brag boast themselues but vpon a false ground for this is not to fight with the enemie but to be taken prisoner to be defeated to be slayne by him 3. But let vs grant that some one among them is Maister of the field for manie yeares that he hath manfully withstood manie encounters with the Diuels what is this to the busines if after so manie yeares standing he once fal before the face of his enemie once come into their hands And this is so easie and so subiect to befal a man that it can hardly be auoyded in so slippeâ—ie and so dangerous a place But let it be so that he neuer receaue wound Yet a Religious State hath so manie other prerogatiues and is in such continual practise of al kind of vertue humilitie obedience fraternal charitie and the like that though this were true for which they wil needs so highly commend a Secular life as it is not yet a Religious life doth infinitly ouertop it 4. And because they speake of merit let vs sift this point to the bottome whether the difficultie which is in a Secular life encrease a man's merit S. Bonaventure doth learnedly answer this question to the ful in the booke which he intitleth The Apologie for the poore There he sheweth that a man meetes with three kinds of difficultie in the performance of good works The first riseth from the works themselues because they are great paynful heroical and this highly encreaseth our merit And of this kind of difficultie Religion is ful because it contayneth manie payneful things manie things contrarie to custome manie things aboue the reach of man if we regard nature Whervpon S. Hierome writeth thus to Rusticus a Monk If thou desire to follow that which is perfect goe forth with Abraham out of thy countrie and goe thou knowest not whither If thou hast worldlie substance
which is that which we now speak of and the affront is in a manner alike to breake friendship and to refuse to be friends when friendship is offered as there is not much difference in the disobedience when a man leaues to doe his Prince's wil after he hath begunne to doe it and when he resolues neuer to begin And consequently as there we shewed how God doth in a manner alwayes manifest his high displeasure against the first that forsake him the like we may expect and make account of in this And that which we read in the Psalme doth iustly and in verie truth fal vpon them that because they would not blessing it shal be set farre from them and because they loued malediction it shal befal them and shal be put vpon them like a garment and enter like water into their inner parts and as oyle into their bones That also which the Iustice of God threatneth in the booke of Wisedome is fulfilled in them I called and you refused I held out my hand and there was not he that would looke you despised al my counsel and neglected al my rebukes What punishment therefore belongeth to such a fault It followeth I also wil laugh in your dectruction and scorne when that shal happen which you feared 25. The effect of which rigorous denunciation appeareth in that which S. Antonine recordeth of one that had made a vow to be a Franciscan-Friar but afterwards changing his mind became a Prebend and not manie moneths passed but he fel deadly sick and being put in mind by them that belonged vnto him to think of setting his soule in order by a good Confession he answered There was no need because shewed vnto him that he was damned therefore they should trouble him no more because he could not Confesse For our Lord sayth he appeared vnto me very angrie saying I called thee and thou refusedst therefore get the gone to the torments of Hel and with that he gaue vp the ghost A woeful and most lamentable end 26. With another in like danger it fel out better For hauing had a purpose while he was a yong man to enter among the Monks of the Cistertian Order and yet he had made no vow differing it from day to day he grew cold in it and returning home from a pilgrimage which he had made to Compostella that verie night our Sauior appeared vnto him with his two Apostles S. Peter and S. Iames. S. Peter held in hand before our Sauiour a daintie booke open in which the name of the yong man which was Iohn was written our Sauiour therefore sayd to S. Peter Blot this man out of my booke S. Iameâ— began earnestly to beg for him as for a Pilgrim of his and tooke vpon him that the youth should reforme himself The youth seing that the matter concerned himself was in a great agonie and trembling with feare made great promises that he would begin a new life But our Sauiou seeming not to trust him by reason of his former inconstancie asked who would giue his word for him and S. Iames offered himself With which the youth awaking and being much astonished at it yet fel asleepe againe and the same vision appeared the second time vnto him and moreouer he spyed in the booke this instruction out of the Canticles We wil make thee chames of gold enameled with siluer Hartned therefore on the one side with this ioyful promise and frighted on the other with those threats he presently went to Cisteauâ—x where profiting exceedingly in vertue he was created Abbot of Bonavalle and afterwards Bishop of Valence 27. In the Chronicles of the Franciscans we reade that about the yeare 1350. a Schollar of Paris hauing purposed to enter into that Order and gone so farre as to cause his Habit to be made readie altered his mind Not long after in the night he saw as if our Sauiour were sitting on a Throne of great maiestie to iudge whervpon with remorse of conscience he began to crye out Haue mercie vpon me ô Lord and our Sauiour answered I wil haue mercie so as thou performe what thou didst intend And he most willingly promising that he would he was notwithstanding by the Diuel cast into a Copper ful of boyling oyle and pitch and felt himself in such grieuous torment with it as if his flesh had been torne from his bones and awaking with the anguish he instantly with great zeale betooke himself to a Religious life What shal I say of Gerard brother to S. Bernard whose fact was in two respects very memorable For obstinately reiecting the good admonitions which S. Bernard gaue him about forsaking the world as being in the flower of his youth and hot vpon the warres where he had new begun to serue S. Bernard pointing at his side sayd vnto him with a Prophetical spirit The day wil come and that quickly when a speare thrust into this side wil open thy breast to the wholsome counsels to which now it is shut And it hapned so For within few dayes after wounded in that verie place of his bodie and taken by the enemie in a skirmish remembring what his brother had foretold him he cryed out that he was a Monk of Cisteaux They carrie him notwithstanding away and put him in prison where tormented with greef that he could not goe to Ciâ—â—â—auâ— with the rest of his Brethren one day he saw his irons were fallen off and the prison-gates were open and euerie bodie fled that might either haue stayed him or discouered him wherevpon he fled to the next Church and from thence to the Monasterie desirous of thâ—â— holie course and confirmed withal in his desire by so laâ—e and so strange a miracle By which example as I sayd we see both how deere it costs them that resist the Holie-Ghost and how easie al things are to them that resolue to follow his Diuine instinct 28. I cannot omit that which was shewed to the some S. Bernard concerning two of his Companions about the same time For hauing by his exhortations encouraged manie of his brethren and friends and kindred to forsake the world before that holie troope met togeather at Cisleaux he thought one day he saw them al sitting in one roome and euerie one in their turne eating of one kind of dish of meate which was white and wonderful sauourie and while the rest fed vpon it with great contentment two only of the whole companie fasted one of them did not eate at al of it the other eate a litle but presently cast it vp againe The euent shewed the meaning of the vision for one of the number withdrew himself from among them before they brought their purpose to effect the other began with the rest but continued not long and it was particularly obserued that though the man was wel borne and had good friends al forsooke him and he came to great miserie wandring about
and protection chap. 33. fol. 166. The two and twentieth fruit The protection of our Blessed Ladie chap. 34. fol. 173 The two and twentieth fruit That the prayers of Religious people are easily heard chap. 35. fol. 179. A comparison between the state of a Religious man and a Secular Lay-man chap. 36. fol. 182. A Comparison betwixt the state of Religion and the Secular Clergie chap. 37. fol. 188. A comparison of a Religious State with the State of Bishops and Prelates chap. 38. fol. 194. A Comparison betwixt a Religious life and the life of an Heremit chap. 39. fol. 200. Of the benefit of a Religious vocation chap. 40. fol. 206. THE CHAPTERS OF the second Booke wherin is treated of the Dignitie of a Religious State HOW base al earthly things are chap. 1. fol. 201. Wherin true honour and nobilitie doth consist chap. 2. fol. 206. Of the dignitie of Religious Pouertie chap. 3. fol. 209. Of the excellency of Religious Chastity chap. 4. fol. 217. Of the dignitie of Religious Obedience Chap. 5. fol. 225. That a Religious man is aboue al earthlie things and how glorious this is chap. 6. fol. 230. How noble a thing it is in a Religious man to forsake his natural kindred chap. 7. fol. 236. That a Religious man hath also forsaken himself and how noble a thing that is chap. 8. fol. 239. That al Vertues concurre in a Religious State chap. 9. fol. 242. How great the prefection of a Religious State is chap. 10. fol. 249. Of the dignitie of a Religious State in regard of the similitude which it hath with God and with our Sauiour chap. 11. fol. 256. Religion is a kind of Martyrdome chap. 12. fol. 262. Religious people are the Friends and Children and Spouses of God chap. 13. fol 266. Religious people are the Temples of God in regard they are consecrated to his honour chap. 14. fol. 271. Religious people are a continual Sacrifice in regard of the oblation which they make of themselues chap. 15. fol. 274. A Religious State compared with the State of a King chap. 16. fol. 277. Of the Power of Iudicature which Religious men shal haue chap. 17. fol. 281. Of the glorie which Religious people shal haue in Heauen chap. 18. fol 288. Of the Antiquitie of Religious courses and first how they were prefigured in the Old Law chap. 19. fol. 293. That a Religious state was instituted by our Sauiour himself and first in his Apostles chap. 20. fol. 297. How Religious courses did flourish in the time of the Apostles chap. 21. fol. 300. How Religious Orders haue descended to our times chap. 2â— fol. 306. Of the Religious Orders of the Clergie chap. 23. fol. 316. Of the great multitude of Religious and Religious Orders chap. 34. fol. 321. Of diuers Religious men that haue been eminent both in learning and sanctitie chap. 25. fol. 327. Of Kings and Princes that haue been Religious chap. 26. fol. 334. Of Noble women that haue liued in Religion cap. 27. fol. 341. Of Popes that haue been taken out of Religious Orders chap 28. fol. 345. Of Prelats that haue been taken out of Religious Orders chap. 29. fol. 356 Of the fruit which Religious people haue brought forth in the Church of God chap. 30. fol. 361. Reasons why a Religious course of life is most proper to bring forth these kinds of fruit chap. 31. fol. 372. How manie Religious men haue been eminent in learning and eloquence chap. 32. fol. 377. Reasons why Religious men profit so much in Learning chap. 33. fol. 385. Of three degrees of Beautie and Dignitie which are in Religion chap. 34. fol. 387. Religion is a perfect Common-wealth chap. 35. fol. 392. How much honour Religious Orders haue done to the Church of God chap 36. fol. 397. Of the honour which is done to Religious people euen in this life chap. 37. fol. 400. THE CHAPTERS OF the third Booke wherin is treated of the Pleasantnes of a Religious state THat the pleasures of the Mind are farre greater then the pleasures of the bodie chap. 1. fol. 409. That true content of mind is only in God chap. 2. fol. 415. The first reason why a Religious life is delightful because it is free from worldlie trouble chap. 3. fol. 418. That Religious discipline is easie chap. 4. fol. 423. Of the pleasure which is in a Religious life by reason of the mortification of the Passions chap. 5. fol. 427. Of the pleasure which Religious people take in Prayer chap. 6. fol. 431. Of manie other spiritual delights which Religious people enioy chap. 7 fol. 434. Of the contentment which Religious people take in Pouertie chap. 8. fol. 440. Of the pleasantnes of Chastitie and Obedience chap. 9. fol. 445 Of the pleasure which Religious people take in conuersation with their spiritual Brethren chap. 10. fol. 449. Of the pleasure which Religious men take in Learning chap. 11. fol. 453. Of the ioy which Religious people take in the good of their Neighbours soules chap. 12. fol. 458. Of the Hundred-sold promised to Religious people chap. 13. fol. 459. A comparison of Religion with Paradise chap. 14. fol. 463. An answer to certain Obiections which are won to be made against Religion and first That few enioy these Comforts chap 15. fol. 468. An answer to them that say There be manie hard things in Religion chap. 16. fol. 473. An answer to them that obiect that Religious people barre themselues of the pleasures of this life chap. 17. fol. 481. An answer to them that say there be manie temptations in Religion chap. 18. fol. 484. An answer to them that say It is against nature to liue vnder an other chap 19. fol. 488. An answer to them that think it better to keepe their weealth to spend in good vses then to giue it al away at once chap. 20. fol. 494. An answer to them that choose to remayne in the world to do good vpon their Neighbour chap. 21. fol. 500. An answer to them that say It is enough to forsake the world in affection though they forsake it not in effect chap. 22. fol. 504. An answer to them that say It is more perfect to liue in the world because it is harder to liue wel chap. 23. fol. 512. An answer to that which is wont to be obiected That Religious people are bound to more perfection chap. 24. fol. 514. Against those that obiect that some Religious people liue not wel chap. 25. fol 518. An Answer to their argument that say If al should become Religious the world would perish chap. 26. fol. 5â—2 Against the scare of some that they shal want necessaries for their bodie chap. 27. fol. 525. Of the feare which others haue least they may hasten their death by the incommodities which they shal suffer chap. 28 fol. 529. An answer to those whom the loue of their bodie hinders from Religion chap. 29. fol. 532. Of them whom the loue of the world hindred from Religion chap.