men But if thou wilt be perfect or obserue the same commandements more perfectly and more securely if thou wilt not onely haue life but haue it more aboundantly goe and sell all that thou hast c. And it is a free counsell That is commanded vnder paine of eternall damnation this counselled vnder hope of an hundred-fold in this life and life euerlasting in the next That is extended by way of commaÌ„de to all this is proposed and counselled to such generous soules as by Gods grace and their own free cooperation vnder and in vertue of the same grace render themselues capable of it which yet certainly would neuer haue bene counselled by wisdome it selfe had it neuer bene to be followed by man nor would Truth it selfe haué said there are some that geld themselues for the kingdome of heauen if neuer any such were to haue beâ—â— Or he that can take it let him take it if none could euer take none vndertake it 〈◊〉 〈◊〉 〈◊〉 capable of it in fine if it were impossible as diuers sectaries would perswade vs THE III. PARAGRAPHE IT is not then Madame as you see a will worshippe or a humaine inuention taken vp vpon fancie to which noe great credit were due but a dictamen of the holy Ghost a counsell of heauenly wisdome deliuered from the mouth of truth it selfe And was that seede of heauen to meete with noe good earth within all the lardge extent of Christs possessions Was this word of God fruitlessely to fall to the ground to passe ouer without any effect of which it is said heauen and earth shall passe but my word shall not passe So would it appeare indeede by those bablers who as they hate our Catholike Mother so they blaspheame her pious practises none of them giueing obedience to the Words of her Spouse none leauing all to follow Christ in pouertie none pretending a virginall state of life none euen endeuouring to proue eunukes for the kingdome of Heauen none presseing to emulate these better giftes none among them disputing vs these titles of pietie but willingly leaueing them branded with as much infamie as malice can inuent to the children of the Catholike Virgine Mother alone confirming that ancient truth that none but a Virgine Mother is the Mother of Virgines None but the Catholike Church euer ayming at a virginall state As though our Sauiour had dropped downe an vnprofitable counsell which could neuer be performed by any And thence S. Athanasius who hued in the fourth Age putts this practise of a virginall life for a proofe of the truth of our religion when speaking of virginitie he saith this is a great argument that true religion is with vs In his Apologie to Constantius THE IV. PARAGRAPHE BVT farre be it from Christian harts to thinke that the words of wisdome mett with none but deafe eares or that his sacred counsells found noe heroïcall hartes in earth who were readie to imbrace them Noe noe we may heare S. Peter presently giue the lye to such vnworthy thoughtes Behold saith he we he speakes for all the Apostles haue left all and followed thee We who we Apostles haue left all Who saith all excludes nothing we haue left all All we possesse all our hopes of possessing All yes all I say their poore fortunes such as they were their aymes inclinations wayes their wills yea their wiues as saith S. Hierome And that too vnder vowe as they had learnt by our B. Ladyes leading practise S. Augustine confirmes it of them both Of our Blessed Lady speaking of that passage of S. Luke Because i know not man which certainly saith he she had not said had she not formerly vowed to remayne a Virgine And of the Apostles saying for those mightie ones had said behold we haue left all and followed thee this vowe had those Mighties vowed but whence had they this vowe but from him who giueth vowes vnto those that vowe for none can vow any setled thinge to God but he must haue it from God And by their holy example all the young Christian Church at Hierusalem which was yet as it were in her cradle conspired into one great congregation to witt the multitude of Beleeuers had but one hart and one soule neither did any say that ought was his owne of those thinges which he possessed but all thinges were common vnto them c. neither was there any needie amongst them Whence S. Augustine inferres saying therfor they to witt the Apostles c. first heard that of the Psalmist Loe how good and pleasant a thing it is for brothers to liue togeither They were the first indeede but they were not alone For this loue and brotherly vnion descended not onely downe vpon them but that exultation of Charitie and vow to God came downe to posteritie c. Yes these younge vine-branches which newly sprouted out of the true vine whose wine begetts Virgines fruitfully branched and spredd themselues out all the world ouer beginning first at Hierusalem thence to Alexandria in Egipte where those fuitfull Desertes were turned into Paradises and were peopled with humane Angells or Angelicall men thence into greece wittnesse S. Denys of Arcopage who makes the description of them as you shall heare in the next reflection finally all the habitable world ouer as Phylo one of the most learned of the Iewes tearming them Therapeutarum genus worshipers or Physitions of soules And this is so well and solidly auerred by ancient Authours that there lyes no way open to any specious contradiction In the first place let the said Philo be heard who speaking of those worshippers or Physitians of soules saith this kind of people is spredd all the world ouer to witt Greece and euen barbarous nations too were to pertake in this perfect Good but the greatest multitudes of them are in Egipt especially about Alexandria as may be further seene by what S. Hierome relates out of the same Authour Adde to him S. Hierome who speaking of S. Marke saith Marke went into Alexandria taking with him the Gospell which he himselfe had written and established a Church there with so much doctrine and continencie of life that he euen compelled all Christs followers to imitate his example c. And then speaking of Philo the Iewe he adds I therfore place Philo the Iew natiue of Alexandria among the Ecclesiesticall writers because he writing a booke of the first Church established by Marke the Euangelist at Alexandria speakes in the commendations of our men not mentioning those that were there onely but euen many other places also tearming their habitations Monasteries whence it appeares that their Church who first beleeued in Christ was such as Monkes now endeuour and desire to be so as that none hath any thinge of his owne proper none among them is riche none poore their patrimonies are diuided among the poore their imployment is praying and singing Psalmes learning and continence such as Luke represents the first Beleeuers of Hierusalem
The same is frequently asserted by other holy Fathers as S. a Basile speaking of Monkes these saith he remayne the true and perfect followers of the Institutions of our Redeemour and of his life when he was conuersant amongst vs for as he haue'ng called his Apostle together into one societie made all thinges and euen himselfe common among them so these also who at this day rightly obserue the prescripts of his life obeying their Prelate imitate the Apostles and our Sauiours manner of liueing b S. Chrysostome Monkes liue after the same manner that all the Christians of the Frimitiue Churchliued at Hierusalem And againe in the 3. booke he writing against those that dispraysed Monkes affirmes that the Monkes in his dayes performed the same thinges which the Apostles had performed Possidonius affirmes in plane tearmes that S. Augustine begun to liue according to that Rule and forme which the Apostles themselues had instituted Madame did I not feare to proue too teadious to your Ladyshipe I could with a wett finger bring euen multitudes of like testimonies which are to be seene in the french abridgement of Baronius as also in Gualterius a French Iesuite And what is said of Monkes or religious men is also verified of religious women or Nuns according to the learned Pennottus saying that in the verie same manner that the Institution of the Canon Regulars proceeded from the Apostles so also the institution of the religious Canonesses sprung from the verie prime birth of the Church as well vnder S. Marke at Alexandria as vnder S. Iames at Hierusalem Where that most religious Emperesse our Countrie woman S. Hellen that greatest glorie of our Land and happie Mother of that greatest Emperour of the world Constantine the GREAT did not onely serue the nuns at table with her owne hands 1300. yeares a goe but euen consecrated herselfe to God among them dyed and was buried in their holy habit that is the verie same which the Canonesse all ouer the world vse till this day Pennottus prouinge that the Religious of the holy sepulcher both are now and euer were one and the same order as well with the other Canon Regulars as with those verie Canons which were restored by S. Augustine but instituted by the Apostles themselues THE III. REFLECTION Of the high encomions which Iesus Christ and the Ancient Fathers gaue to Monasticall life THE I. PARAGRAPHE WHENCE can we either more solidly or more fitly begin the commendations of Monasticall life then in his words from whose mouth and example as we haue alreadie seene it tooke its origine And to what end can emore iustly and fruitfully doe it then that the good giuer of it and all good giftes who is worthy of all prayse may be praysed by all thinges and in all thinges since it is not indeede by our owne witt worth or merite but by his gift that we are what soeuer we are laudably Iesus Christ then the wisdome of his heauenly Father who was the first counseller of this blessed life putt also the first most effectuall commēdations vpon it when he said Amen I say to you you who haue followed me in the regeneration when the son of man shall sit in the seate of his maiestie you also shall sit vpon twelue seates iudging the twelue tribes of I sraël and euery one that hath left house or brethren or sisters or father or Mother or wife or children or lands for my names sake shall receiue an hundredfold and shall possesse like euerlasting If then we iudge of the greatnesse of the worke by the greatnesse of the reward and measure the profession by the promises what greater commendations could be putt vpon Monasticall life All the right of iudicature was giuen by the father to the sonne and yet the sonne will not exercise it alone but will haue those to share in it who shared with him in abandoning the world T is an absolutly iust retribution cryes out S. Bernard that they who here below contemned the glorie of humane greatnesse for Christs sake should there sit togeither with Christ being sin gularly glorified with the qualitie of iudge c. And we must know saith he that not onely the Apostles but euen all those that for Christs sake by the Apostles blessed example left all and followed him shall become iudges with him O singular familiaritie ô highth of honour ó priuiledge of confidence ó prerogatiue of perfect securitie O diuinely happie state which renders men so secure yea euen so glorious in that Wonderfull clashing of the elements in that dreadfull discussion of merites and that most doubtfull and daunting expectation of iudgement This securitie is the pecu liar rewarde of those Eunukes which geld themselues that is to speake with S. Augustine of those who vo e chastitie for the Kingdome of Heauen of those poore of Christ who follow poore Christ of those obedient sheepe who know and follow the voyce of their pastour and that too not in point of his commands onely but euen in his councells Finally saith S. Augustine let vs heare our Lord Christ Iesus pronouncing a most euident sentence in this behalfe for when he had spoken diuinely and terribly of not separating man wife saue onely f r fornication his Disciples said vnto him if the case of a man with his Wife be so it is not expedient to marie To whom he replyed not all take this word but they to whom it is giuen For there are Eunukes who were borne so from their Mothers wombe and there are Eunukes which were madeby men and there are Eunukes which haue gelded themselues for the kingdome of heauen He that can take let him take What could haue bene said fuller of truth and light It s Christ that sayes truth that sayes the power and wisdome of God that sayes that they who out of a pious resolution conteyne themselues from marriage geld themselues for the kingdome of heauen And on the contrarie side humane vanitie by an impious rashnesse contends that they who doe so doe onely eschew the present necessitie and troubles which accompanie a maried life but shall not haue any whitt more then others And yet I pray of what other Eunukes doth our Lord speake by Isaye the Prophete to whom he promiseth to giue a peculiar place locum nominatum in his house and in his walls farre better then that of Sonns and daughters but of those that geld themselues for the kingdome of heauen Christ goes he on prayses those that geld themselues not for this world but for the kingdome of heauen and shall a Christian contradict him affirming that to witt such gelding it is onely profitable in this life but not in the next Nor hath saith he the holy Ghost bene silent vpon this subiect but hath deliuered something both euident and stronge enough against those impudent and franticke wranglers and withall powerfull enough by impregnable Fortresses
from Christ for his brethren Neuer did any more vnderualue himselfe magnifie the mercyes and grace of Christ then he who assured the world that what euer he was he was by Gods grace who wrought in his hart both the will and performance and that of himselfe as of himselfe he was not able to thinke one good thought but that all his sufficiencie was from God THE VI PARAGRAPHE AND yet he Madame he I say who was so diuinly charitable so incomparably humble so great an admirer of Gods wisdome so dauntingly sorrowfull euen for brethren crymes So excellent a magnifier of Gods mercyes and vnderualuer of his owne abilities was not content with all these heauenly endowmentes alone nor thought himselfe in safetie therby vnlesse he added his owne endeuours to them by corporall and penall aydes I chastise my body saith he and bring it into seruitude least perhapps when I haue preached to others my selfe become reprobate Ah Madame where cedars are not proofe against the blast of Gods wroth where should quiuering reedes shrude themselues How should we Lambes tremble what penalties should not we vndertake to helpe to secure our poore soules while the guide of the flocke the Doctour of the Gentiles that sacred vessell of Election as he was published by the mouth of Truth it selfe must so labour and punish himselfe least preaching to others he himselfe might become reprobate He was not ignorant the while that Christ dyed for him since he assures vs he dyed for all men and since he himselfe saith in particular he loued me and deliuered himselfe vp for me He was not ignorant that he had layd downe a treasure which was able to discharge a greater debt then we were able to contract He was not ignorant that he had plentifully powred out pretious streames sufficient to washe and purifie euen thousands of durtie worlds He knew well and taught vs that that Lambe of God who was slayne for vs had with his sacred bloud wiped out the hand-writing of the Decree that was made against vs and fastned it to the Crosse All this he knew and yet he ceased not to worke with his hands to watch to preach to pray to chastise his body and to bring it into seruitude All this he knew and yet he feares not to tell the Colossians that he reioyced to suffer for them and to accomplish the thinges which want of the Passions of Christ in his flesh for Christs bodie which is the Church Was there some want of Christs Passions then Noe Madame none in the worth and value of the price of a plentifull redemption putt downe in his owne pretious bloud none in point of sufficiencie none as though they were to borrow something of our pouertie to accomplish them Finally none on Christs side but on the parte of vs Christians who ought to share in his sufferances that we may haue a part in his glorie who ought to expresse his blessed life and Passion by our liues and passions or compassions as it becomes members to be conformed to their heade not leauing him disloyally to treade the wine-presse alone leade the while delicate and licentious liues deuoyde of all paine and sufferance Noe Madame the Passion of Christ was not all to end vpon the Mount Caluarie but was euen to last till the end of the world for as he it is that is honored in his Saintes when they are honored as they ought to be honored and loued in his Saintes when they are loued by vs as they ought to be loued as he also is fedd in the poore and clothed in the naked so doth he suffer in all those that suffer for iustice and thence it is that while Paule persecutes his members onely he cryes out from heauen that he is persecuted Saule Saule why dost thou persecute me To witt Madame the heade Christ and his misticall body the Church make but one intire mysticall body one whole Christ and so the Passions of the heade and the sufferances of the members make but one complete bulke of Passions all which are said to be Christs and from him and his blessed Passion vpon the Crosse all our humiliations mortifications and sufferances haue all the vertue value and forcethey haue to become meritorious and satisfactorie for sinne And albeit there is noe insufficiencie in the actions and Passions of Christ the head yet his wisdome will and iustice requires and ordaines that we his members should be fellowes of his Passions as we hope to be sharers in his glorie and that by such suffering with him and according to his example we should applie to our selues and others the generall and soueraigne Medicine of Christ his merites and satisfactions nor ought this to appeare strange to any Protestant or be otherwise esteemed by them derogatorie or iniurious to his plentifull redemption vpon the Crosse sith they as Well as we hold it necessarie to applie that great price by the Sacrament of Baptisme for example c. For this Madame I meane to make this application of the merites of Christs actions and Passions to our soules or expresse his blessed life as farre forth as possibly we may be inabled by his grace by ours and by the ioynt sufferances of the head and members to make vp the plenitude of his passion all the austerities watchings fastings prayers Sacraments and Sacrifices which are vsed in the Church are imployed For this the Priests and Monkes shauen heades for this the Nuns vowes solitude and silence for this the Heremites wildernesse for this the poore fryers bare and dirtie feete for this all the peoples hungrie stomackes all which as we humbly acknowledge were of noe worth or merite did they not issue from and were they not sanctified in that sourse of all merite so would they proue of noe effect neither to the atrayning of eternall felicitie were they not referred as all our blessed Sauiours sufferances were in vertue of the same to his eternall fathers honour and glorie as to their last end who as he is the begining without begining so is he the end without end or the endlesse felicitie of vs all and of all thinges which he created of nothinge And yet we who out of the abundance of his free mercyes are taken into the communication and participation of the infinite merites of his actions and Pasnons by imitation may truly say yet with all humilitie and due acknowledgment not glorying in our selues but in our Lord the Authour of all our good All is ours but we are Christs and Christ Gods that God may be all in all Amen 〈◊〉 Pag. 1 of our OLIO Matthew 19.21 L. 17. of the Citie of God c. 4. a In the â—â— c. of his Monasticall Institution b T â—â— 11 Hom. vpon the Actes In the life of S. Aug. Sponde in has Epitome of Baronius Gualterus in his chre Earbosa collec tit. 35. Tambu rinus dist. 4. quest 4. n. 4. putting it downe as an vndoubted truth So Daiberlus Patriarche of Hierusalem Of this sense is s Aug also and S. Gregorie S. Tho. saith that this sitting in iudgement was promised to Evangelicall pouertie n his 〈◊〉 te aganst th seth â—â—â—â—â—â—â—â— frâ—◠〈◊〉 lig c 6. and 7. In his booke of Virgini t e in the â—â—â—â—â— The â—â— Age In the Hierarchie of the Church c. 6. In the same chap For the Age The 9. chap. of leyling of Virgines Ther booke to his wife the 4.6 The 3. Age In his bookes of the Habit of Virgines The 4. Age In Constaintins life S. Athanasius in his booke of Virginitie Sermon 10. touching Mo naflicall life In his 4. Catechisme In the same Age Vpon the psalms In the â— Age In his booke of virginitie c. 11 12. In his bookes against the dispraisers of Monasticall life In the â— booke c. 〈◊〉 8. vpon S. Matthew In the 6 Age In his 〈◊〉 at Epist. to the Councells c F. Watthewes in his Marty rologe Cor. 1.7.29 The 〈◊〉 〈◊〉 se of our Indulgences is that power of loosing and binding left by our Sauiour to the Chuch Math. 16. a d Iohn 20 The practise of them Corinth 1. and 5 and 2. Cor. 2. chap. Tertullian ad Mar. c. 1. S. Cyp l. 3. Epist 15. or â—1 in some Editions Nicene Coun. Canon or 12. with many later ones In the Citie of God englished by Crashaw Cap. 42.6