him glad and ioyful in the Temple when he was but three yeares old And God did not suffer himself to be ouercome by her in liberalitie but for one sonne gaue her manie as it were the interest-money of that one which she had lent him 10. Paula that famous Roman Matron was in the light of the Ghospel not inferiour vnto her S Hierome doth highâ—y extol her because the desire which she had to see her country was only to the end the might see her sonne her daughter in law her grandchild that had renounced the world to serue Christ which in part the obtayned Such also was as we read the mother of S. Bonauenture for she vowed him to â—hâ— Order of S. Franâ—â—s when he was yet but an infant and he fulfilling that vow oâ— hers became so great a man as we know he was The lâ—ke hapned to S. Andrew Bishop of Fieâ—ols a very holie man for his parents hauing no câ—â—ldren had made a vow that if God would send them a sonne they would offer him to the Order of the Carmâ—lit-Friars and they had this Andrew but when he came to yeares misled by the libertie and licentiousnes of this world he hâ—d quite other thoughts in his head but that his mother beyond her sex and the affections of a mother wonne him by her counsel and earnest exhortations to dedicate himself to God in the flowre oâ— his youth 11. I muâ—t confesse there be but â—ew examples of this nature men are so weake in this point â—et those that are are sufficient to moue anie man liuing and particularly that which we read of S. Bernards mother which also in reason ought to weigh the more with vs because the was dead and in heauen and could not be deceaued in her iudgement It is recorded therefore that when he began to think of leauing the world and laboured withal to draw as manie of his breâ—hren and kinsfolk as he could to the same resolution a yonger brother of his called Andrew of a fierie spirit as yong soâ—ldiâ—rs vse to be shewed himself wonderful backward 〈…〉 altered vpon a heauenlie Vision he cryed out I see my mother For 〈…〉 mother with a pleasing and cheerful countenance giuing her children the ioâ— vpon so wholesome a delâ—beration and he was not alone that saw her 〈◊〉 S. Bernard also And if she had been aliue at that time she would haue done no 〈◊〉 for they write of her that she was so deuout a woman that she did alwayes presently offer her children to God in the Church so soone as they were borne and brought them vp euer after as if she had not bred them for the world but for Religion And yet parents may learne by her of what opinion they shal be in this matter after death when they shal see playnly before their eâ—es the eternitie of the life to come and how quickly al things passe away in this world How wil they then lament and bewayle themselues if they haue been the cause that a sonne of daughter of theirs hath fallen from so great a good into so great in seriâ—◠〈◊〉 them therefore do that now while they are heeâ— which they would certainly do if they were suffered as fine was to returne from that life to giue aduise to their children since they must as certainly beleeue the things of the other life as 〈◊〉 they had seen them with their eyes 12. Finally if they desire that we apply some kind of cure to themselues to strengthen them on this opposition of the flesh against the spirit they may consider these â—ew things following First that when they offer one or two or more of their children to God in truth they giue him nothing of their owne but make restitution vnto him of that which was his before For as we aduised children before to the end to ouercome the natural loue to their parents to think with themselues how final a thing it is which they receaue from them so to the end that parents also be not ouercome with too much affection towards their children and that they may with more ease and more cheerfully offer them to God it behooueth them to remember that they are not theirs but God's in a maÌ„ner almost as an image of stone or wood is not the grauing-iron's nor a picture the penâ—â—â—s but both the artificer's So that when God redemandeth them he vseth his owne right and challengeth but his owne and whosoeuer wil retayne them retayneth an other's goods which is a kind of theft or rather Sacriledge because that which he takes is from God For that which S. Gregorie sayth he takes â—s true While vnaduisedly we hold them back that are making hast to the seruice of Almightie God we are found to denie him something who grants vs al things 13. This is that which the mother of the Macchabees whom we spake of not long since had before her eâ—es and made open profession of when she encouraged herself and her children in these words I did not giue you spirit and soule and life nor did I knit togeâ—ther the limmes of euerie one of you but the Creatour of the world who framed man's natiuitie and found the beginning of al and wil restore vnto you againe spirit with mercie and life as now you neglect your sâ—lues for his lawes And the same account al parents must make in the like occasion For so they wil find that they wil leese nothing by leâ—sing their children for the seruice of God For thus they must reason with themselues What should I do if this child of mine should be taken from me by sicknes or in the warres or by some other accident of manie which the life of man is dayly subiect vnto Should I then also storme against God by whose appointment al things hapâ—pen How much better is it for him and me that he liue in the house of God in seruice of so great a Prince 14. If it be the absence of their children that troubles them so much that they enioy not â—he companie of them whom they loue so deerly first this is too effeminate and too womanish a kind of loue not to be able to endure their absence when it is so beneficial vnto them Secondly how manie be â—â— ere that vpon diuers occasions neuer see their children in manie yeares either because they are marcâ—ant-venturers or serue some where in the waâ—â—es or beare office in the Common-weaâ—â—h and their parents are content they should be from thâ—m preferring the benefit and commoditie of their children before their priuate comfort 14. Finally the admonitions which S. Iohn Chrysostom giues vpon this subiect are worthier to be consiâ—ered that seing people do and suffer so manie diuers things to 〈◊〉 great estates â—or their children and to leaue them rich they cannot leaue them better prouided nor more wealthie then if they bring them vp to Religion and true
somewhat more Euerie one runneth to Holie Orders and men take vpon them without respect or consideration the functions which are venerable to the verie Angelical Spirits â—hey in whom auarice doth raigne ambition beareth sway pride doth rule yea iniquitie and luxurie doth coÌ„mand feare not to lay hands vpon the Ensigne of the the heauenlie Kingdome and put that Imperial crowne vpon their heads Religious men are farre from this fault for though most of them be Priests because the State should not want so great a dignitie and benefit yet they come vnto it with an other spirit and preparation not moued thervnâ—o by auarice or ambition which the State itself exludeth nor so much as by their owne wil and choice for as in things of lesser moment so in this chief busines of al they are ruled by others whom they haue in place of God and consequently seeing they take not this honour to themselues as the Apostle speaketh but are called by God as Aaron no doubt but his infinit goodnes wil furnish them as he is wont with abundant grace to go through with it 4. We haue a memorable and pleasant example therof in Rupertus who was afterwards Abbot of Tuy and a great Writer He relateth of himself and we need no better witnes that being vrged by his Superiours to take Holie Orders and earnestly refusing it knowing his owne vnworthines in the night he saw a vision by which he plainly vnderstood that it was God's wil it should be so He saw vpon an Altar an Image of our Sauiour crucifyed as if he had been aliue and looked ful vpon him at which sight he was much inflamed and desired very much to embrace the Crucifix but the table of the Altar being great and large hindred him yet he found himself by inward instinct inuited by our Sauâ—our and coming neer the Altar diuided itself and made him way to the Crucifix then he confidently layd hold of it embraced and kissed it and our Sauiour to receaue his kisse as it were into his hart opened his diuine mouth and receaued him gaping wher with amidst those louing embracings his hart was greatly influmed with the loue of God he found within himself a desire to be Priest which before he so earnestly auoyded In the morning he related the whole passage to his Abbot and was not long after made Priest to the great ioy and contentment of euerie bodie 5. The same Rupertus relateth another passage by which after he was made Priest he was much confirmed and comforted While he lay in his bed he saw the likenes of a man coming downe from heauen with his head muffled as if he would not be knowne and entring wholy into him fitâ—ed head to head and feet to feet and at the rest of his bodie to tâ—e 〈◊〉 or parts hâ—â—of and more 〈◊〉 made such an impression of himself into the substance of his soule as cannot be declared by words more quick and more deep then anie seale can be printed vpon the sufrâ—st wax And he sayth further a thing which may be easily beleeued that he found therupon such a wonderful sweetnes and delightâ— that had it not been presently stinted by the hand of God without doubt the torrent of pleasure had taken away his soule from his bodie Al this was a signe of the holie Eucharist wherein the Sonne of God doth hide his face but yet truly infuse himself into our whole soule and transforme it into his owne likenes and fil it with heauenlie ioy into the soules I say of them that come vnto him as Rupertus did not rashly nor lead by anie earthlie desire but inuited yea coÌ„pelled by God by means of their Superiours And certainly if a bodie truly consider the weightines of the busines and the importance of the function he can neuer perswade himself that he can safely vndertake it vnlesse he be secured by some such Oracle 5. Seing therefore no man can doubt of that which hath been sayd let vs passe to the other point of the care of soules at the heauie charge wherof we may giue a guesse by that which the Wise-man sayth in these words Sonne if that haue answered for thy friend thou hast nayled thy hand to a stranger thou art ensnared in the words of thy mouth and taken with thy owne speeches Do therefore that which I say my Sonne and free thy self because thou art fallen into the hands of thy neighbour Runne make haste rowse thy friend giue not sleep to thy eyes and let not thy eye-lids winke These are the cares and snares as he calles them in which he intangleth himself that answereth for another and not for one man only but for manie not in a monie-matter but in a busines concerning the safetie of a thing immortal and eternal such as our soules are and they that haue taken this charge vpon them do not only offend if by sinful life and euil example they hurt others for this is the worst that can be but by meere cessation if they do not help others if as the Prophet Ezechiel complayneth they do not strengthen that which is infirme nor heale that which is sick nor bind that which is broken nor bring back that which is strayed nor seeke that which is lost Wherevpon S. Gregorie hath certain words which are very true and greatly to be considered in one of his Homilies speaking thus I am of opinion sayth he that God doth not suffer more preiudice by anie bodie then by Priests when he beholdeth those whom he hath placed for the correction of others themselues to giue others il example when we ourselues do sinne who ought to keepe others from sinne we seeke not to gaine soules we daily attend our owne ends we couet earthlie things and earnesâ—ly hunt after the prayse of men And because in regard we are set ouer others we haue greater freedome to do what we list we turne the ministerie of the Benediction which we haue receiued to be a ground of ambition we leaue God's cause and attend to worldlie businesses we hold the place of sanctitie and are intangled in earthlie works Religious men are free from these dangers as hauing no charge of soulesâ— which they should haue little cause to brag of if they did not otherwise attend to the help of soules for as they should be free from these incommodities so they should want the great reward which God doth promise to these that labour in his vineyard But in my opinion they enioy al the good that can be in so great a work and yet are free from the dangers therof for they employ themselues in the helpe of their Neighbour so carefully and diligently and paynefully as nothing more can be expected and yet because they do it of their owne accord without anie tye or obligation they are free from those sinnes which follow vpon the obligation which others haue And so we find it plainly
of life this excessiue encrease which I speake of argueth abundance of great perfection and sanctitie which were not much to be admired if Religion were a course of licentiousnes and libertie which worketh much vpon Sense and draweth the flesh bloud after it But it is quite coÌ„trarie for it taketh those things quite away which are anie way pleasing to our bodie and prescribeth others which are opposite to Nature as pouertie paynes-taking contempt of our selues voluntarie afflictions and a perpetual carrying of our Crosse. So that this great concourse to Religion generally of yong people wel borne and wel bred in those yeares and that education which naturally abhorres al hardnes and austeritie must needs be a signe that there is something Diuine in Religion and there can be no other cause giuen of it 8. Moreouer the multitude of Religious Orders is a great ornament to the Church of God For as S. Bernard doth rightly and prudently obserue the Church distinguished into so manie different Orders is as the Queene of whome we reade in the Psalme that she was clad round with varietie and in it we behold the garment of seueral colours not of that Ioseph who saued Aegypt but of him that saued the world and a garment without seame in regard both of the inuiolable charitie and the vniforme difformitie which is in it And besides this beautie which S. Bernard heer speaketh of it is a great honour and a great benefit to the Church An honour because as in the Courts of Princes so in this Court of the Eternal God which is the Church it is both honourable and Maiestical to haue seueral degrees of seruants distributed into seueral ranks and different both in their attire and offices and it doth much set-forth the glorie and seruice of God and of CHRIST our Bride groome and for the Church his Spouse and Bride nothing could be more glorious of more magnificent then to resemble in this so neere the order and varietie of the heauenlie Hierusalem in which there is not one Order of Angels only but manie Orders manie Hierarchies of those Blessed Spirits like in nature and yet different in degree and office conspiring al in the perpetual seruice of God To which purpose S. Thomas sayth both learnedly and wittily that as in natural things God made such varietie of them to the end that the seueral qualities and perfections which are in them might be the more knowne the more they were dispersed into manie particulars So in the order of Grace the multiplying of States and Offices and Functions makes that the fulnes of Grace which flowes from CHRIST our Lord and Sauiour as from the head and fountaine is coÌ„municated to more particulars in more differeÌ„t fashions By which CHRIST himself is doubtles more glorified in regard that both the force of his merit his liberalitie in giuing is much more conspicuous to the world by this meanes And addoth that the beautie of the Church is also much encreased and graced by it as we touched before because Order is of itself a comelie and graceful thing and Order cannot be but among manie and he accommodateth that saying of the Apostle to this purpose In a great house there are not only vessels of gold and siluer but of wood and earth 9. And doubtles it is also a great benefit to the Church because euerie Religious Order proposing some particular thing to itself at which it chiefly aymeth it compasseth that which it hath in hand better and with more perfection because it attendeth wholy to that one thing For manie businesses be of that nature that they hinder one an other others are more easily and more sweetly brought to perfection if they be vndertaken seuerally Wherefore as Aristotle sayth the bodie of man is naturally framed so as euerie Sense hath a seueral member and instrument as it were appointed for it to the end they might not hinder one an other if there were occasion to exercise seueral functions at one time so in the functions of Grace it did much more beseeme the bountiful and magnificent wisdome of God to distribute to seueral particulars the work and reward which he hath appointed And as it is both decent and beneficial for a Cittie to haue trades-men of seueral professions some working in wool others in iron or timber and the like to the end al may haue sufficient to cloath and maintaine themselues and not only there be seueral trades on foot but seueral particulars working at one trade and occupation to the end things may be the more plentiful so in this spiritual Cittie of God because very manie things are required to bring a man to Heauen out of his infinite wisdome he hath prouided that we should haue plentie of them by meanes of the seueral Religious Orders which are erected 10. The Church of God stood in need of Prayers to releeue it in al dangers and difficulties that doe occurre and for a continual defence and rampire in al occasions Therefore God prouided certain Orders that should employ themselues wholy in Contemplation of Heauenlie things It needed Fastings and other austerities both to appease the wrath of God bent against the sinnes of men and that they might haue good example to imitate To which purpose there are other Orders founded which giue themselues most to this kind of â—igorous life professing it in their outward habit and long abstinence and extâ—came pouertie It wanted Sermons and teachers and some that might priuately instruct the people and heare Confessions The prouidence of God hath furnished al these and appointed seueral work-men for them giuing them both wil and abilitie to performe euerie one his seueral function whereby this Cittie of God as I stiled it before hath al the helps which can be thought either necessarie or vseful for out eternal welfare 11. And there is one thing in it worthie to be obserued because it shewes the goodnes of God very apparently his particular prouidence ouer man-kind For as when a sick man hath lost his stomack the Physicians as much as they can doe order such meates for him as he hath least auersion from and doe propose of themselues diuers kinds vnto him that he may take a liking to some one of them so because secular people through multiplicitie of earthlie businesses had lost their appetite to heauenlie things and al desire and feeling of them God of purpose hath prouided as it were seueral spiritual dishes dressed and seasoned by particular men seueral wayes that they that could not away with one might be taken with an other 12. An other reason also might be and that very necessarie because God out of his infinit goodnes would prouide for al and as it were prepare the way for euerie bodie that had a mind to be perfect in vertue For people are of seueral natures and dispositions seueral inclinations and abilities euen of bodie Some loue
which are and giueth this solid reason of it that al flesh may not glorie that is that the glorie of so great a work should not be giuen to men and humane forces and so the Crosse of Christ be euacuated as he speaketh To which effect S. Ambrose also speaking very wel biddeth vs marke the heauenlie proiect He hath chosen sayth he to send not the wise or the rich or the noble but fisher-men and Publicans to the end that he might not be thought to haue inuited the world by ostentation of power or bought it out with abundance of wealth or drawne anie man to his fauour by the shew of nobilitie and greatnes that the force of truth and not grace in disputing might preuaile And we must not think that God is changed or that the wisdom of God taketh an other course now for the conuersion of soules then anciently he did For neither can there be anie change in God and the motiues stil remaine least that which is altogeather Diuine be attributed to humane strength to which men are prone enough in their owne disposition because their carnal eyes behold only that which outwardly is done by man and cannot reach to see the force of the inward grace from which al these effects proceede The difference only is this that anciently God for the most part chose those which were bred and borne in pouertie want and now he maketh vse of those who haue voluntarily made themselues poore of their owne accord And the reason is because if al they that are nobly and richly borne were excluded from this perfection they should be depriued of so great a good without anie fault of theirs and on the other side if they should be admitted vnto it with their worldlie riches God should goe from his rule as I haue sayd and therefore he hath diuinely tempered it so that they that are nobly descended and wealthie and powerful might haue part of this glorie yet so as first they forsake their worldlie wealth and honour and bring themselues of their owne good wil to an humble and poore estate And we may obserue further that so long as the Church had no earthlie possessions and the work-men therof were poore and destitute of worldlie helps and lead their life as the Apostles did in hunger and thirst in cold and nakednesse God vsed in a manner no other instruments in it but them But when afterwards as S. Hierome writeth it grew greater in power and riches and lesse in vertue which Age he so long agoe tearmeth the dregs of times then and euer since the Diuine goodnes hath called Religious poore men to this work which cannot be effected but by them that are poore This was figured in that great Golias the Giant representing the Diuel that stood vpbraiding God and his forces for God chose not an other Giant nor yet a man growne to pul him downe but a beardles and naked boy And when the walles of Hierico that is the fortifications which Satan maketh were throwne downe to the ground not by Cannon-shot or militarie engines but with the blast of a trumpet which God knowes how weake it is And the same was foreshewed in that new manner of going into the field without anie weapon but only a lamp put into an earthen pitcher to wit sanctitie couered with an outward humble manner of life which notwithstanding cannot but shew itself and shewing itself confound al the hoast of Satan and al his forces This is the reason which hath moued God to hold this course 3. The second reason reflecteth vpon the men that are to be holpen For wheras example of life is much more forcible to perswade then words alone if the Auditorie heare a discourse of shunning honour of embracing pouertie of voluntarie abasing and humbling ones-self and of al that mortification which the Ghospel teacheth and yet the man himself that speaketh it abound in riches and honour and worldlie glorie his words wil haue litle force because though we may retaine these things and our hart and affection not be vpon them yet it seldome is so and when it hapneth to be so yet people cannot know it because they cannot diue into the secrets of our hart And heer we speake not of what may be but what is more forcible to perswade and winne peoples harts For who can make anie doubt but that people wil easier beleeue that a man sets al humane things at naught if they see him indeed contemne them then if outwardly they see no such thing by him though inwardly in his mind he be so disposed 4. Besides that this kind of life carrieth a great authoritie in the world For wheras the goods and pleasures therof like smooth-toungued dames leade the greater part of the world by the nose they beholding others so easily to resist them and to treade those vices vnder foot to which their consciences tel them that themselues and others are in bondage they cannot but haue a great conceit of them and secretly in their harts admire them and extol them among their neighbours as men that haue done strange things and not without great reason For it is a great point to be maister in this kind of al earthlie things to subdue ourselues and the crooked inclinations which are in vs and they that contemne the world with al the allurements therof must needs be of a noble and heroical spirit and endued with rare and eminent vertue So that breeding so much admiration in the minds of men nothing can be more forcible also to moue and perswade and they that haue not this in them want a special meanes and as it were a proper instrument both to sow and reape this fruit of soules 5. Let vs heare what S. Iohn Chrysostome sayth to this purpose for he doth verily think this to be the cause why in the Apostles time there was so much good done and the Age wherin himself liued was become so barren If twelue men sayth he were able to conuert the whole world think with yourselues how great our wickednes is who cannot reforme our owne subiects being so manie of vs that we might suffise for leuen for ten thousand worlds You wil say the Apostles wrought miracles But it was not their miracles which made them so much admired For manie sinners did cast out Diuels and wrought no such effects but were punished What was it then which made them so great The contempt of money the despising of honour the abstaining from al businesses of this life if they had not had these things though they had raised the dead they would not only not haue holpen anie bodie but been esteemed seducers Thus farre S. Iohn Chrysostome most properly to the commendation of a Religious state the profession wherof is pouertie and a perfect renunciation of al things 6. The third reason may be drawne from the workmen themselues that labour in this
Happines of man consisted in being free from payne and grief and al kind of trouble For thereby we may conclude that it was alwayes held to be no smal good to be free from al euil But yet no man can throughly enter into the importance of it vnlesse he first vnderstand how infinit the miseries and calamities of the world be so grieuous and so different and so frequent and obuious that we may sooner behold them with our eyes thâ—n declare them by word of mouth and in respect therof may iustly say the world is another Aegypt when as we finde recorded in Exodus there was not a house in it which did not ring with most lamentable cryes at the death of their first-begotten And though as I sayd this be a thing which we may sooner see with our eyes then learne by discourse yet manie of the ancient Fathers hane handled this point at large and very eloquently 2 In particular S. Iohn Chrysostome to shew the happines of Virginitie which he had vndertaken to commend doth lay togeather so manie misfortunes of married people that it is a horrour to reade them For he proueth that before their marriage and when they marrie and euer after al is trouble and vexation and ful of a world of miseries and that if they haue anie touch of delight it is not comparable to their griefes because it is drowned in their present calamities and in those that hang ouer their head for the future 3. S. Gregorie Nyssen is so large in his discourse of the self-same miseries that as he sayth himself it were matter enough to make a Tragedie For not to repeate al that goes before the paynes of child-bed are intollerable because not only the wombe of the mother is most pittifully torne in pieces but the husband if he haue anie feeling must needs be exceedingly grieued at it When this is ouer and the danger past togeather with the paine and the child borne which was so long desired the causes of lamenting are not lesse but â—reater For then begins the care of bringing-vp the child the continual feare least it come by some mischance which chances al ages and states are subiect vnto but specially the tender age of an infant then they are iealâ—us 〈◊〉 it catch a feuer or fal into some other disease Finally sayth he the miseries which come of marriage are very manie for children bring 〈◊〉 wâ—en they are borne and before they are borne while they are aliue anâ— when they are dead If a man haue cause to ioy in the number of his children he hath cause of sorrow because he hath not wherewith to maintaine them Another perhaps hath laboured much to scrape a great deale of wealth togeather and hath not an heyre to whome to leaue it So that one man's happines is another's misfortune while neither of them would haue that befal him wherat he sees an other tormented This man 's sweet child is dead the other 's liues deboisht both certainly are to be pittied one grieuing at the death the other at the life of their owne child Who can number the distempers the troubles the branglings which rise euerie foot betwixt them vpon true causes and false suspicions This and much more to the like effect is the discourse of S. Gregorie Nyssen which almost word for word S. Basil takes vp and enlargeth himself in it with a great deale of Rhetorick in the Booke which he wâ—ote of true Virginitie And S. Hierome no lesse copiously and effectually repeates the same against Iouinian 4. For my part I am of opinion that S. Iohn Chrysostome sayd very truly of this world of miseries which married people are subiect vnto that no man can conceaue the greatnes of them vnlesse he haue tryed them and they that haue had the experience be the onlie men that truly find that there is farre more sorrow and bitternes in the delights which people make account they shal haue then pleasure and contentment Besides that it is to be obserued as a certain truth that both these and al other sorrowes seeme much lesse when we only reade or imagine them then when we feele them For no grief can go so neare vs when we imagine it afarre off specially if it concerne not ourselues as when we actually feele it in our owne person 5. These therefoâ—e are the general miseries common to al Secular people and from which they that â—iue most at ease and meddle not with anie pubâ—ick busines at al but attend only to the menaging of their owne priuaâ—e estate bringing-vp of their children which people commonly account a happie kind of life are not exempt But there be others that labour toyle in 〈◊〉 of the world like horses For what shal we say of the life of a Sâ—â—â—diâ— in the midst of so manie dangers of life and limmes and incommodities of wind and weather heat and cold and the like Or of Marchants that spending their whole time in thinking of their aduentures in writing and casting-vp their ends togeather take as much toyle as if they were day-labourers and there is litle difference betwixt them but that the one labours in the sunne the other in the shade for as for care and solicitude and anxietie and feare the marchant hath farre greater stil taking thought what may be come of his ship whether it be cast-away or no whether the plentie of corne be like to pul downe the market or least some other mischance of thousands befal him sweep al away in an howre which he had so long sweat for 6. What shal I say againe of them that aspite to preferrement Doe they not bereaue themselues altogeather of their libertie and out of a greedie desire of command ouer others which God knowes whether they shal euer attaine vnto or how long they may enioy it make themselues verie slaues in present to other mâ—ns humours wayting vpon them like pages and putting themselues vpon a necessitie of obseruing euerie turne of their head euerie change of their countenance What doe they not endure by day and what pensiue nights must they needs haue What fire would they not runne-through to compasse their ends And when they haue gotten that which they aymed at they burne with a greater fire within them and make S. Augustin's words good Riches and the shadowes of honour and al other things of like nature wherin men think themselues happie being voyd of true happines what comfort can they bring seing it is farre more honourable not to stand in need of them then to be eminent in them and the feare of leesing them doth torment a man more then the burning desire did of getting them Which kind of miserie S. Paulinus also expresseth excellently wel in a long Exhortation which he wrote in verse to Licentius a yong man that followed the Court of Rome for preferrement-sake labouring to draw him from
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
one tittle of his promises shal be voyd 18. S. Bernard therefore had great reason to say In the meane time from whence soeuer they are to receaue a hundred-fold so it be a hundred-fold so it be worth a hundred times as much let it please let it delight let it comfort and be loued a hundred times more then anie thing els What madnes is it for men to be backward in forsaking one for a hundred where is the couetous where is the ambitious where is the disputer of this world what Is the couetousnes of men asleepe and growne cold in matter of assured negotiation and most gaineful marts what lew wouldst thou refuse in this kind ô man that hast receaued the name of our Lord IESVS CHRIST in vayne To what sacrilegious person wouldst thou refuse to giue al that thou hast for a hundred times as much Strange newes but coming from him that makes al things new A man takes vp a yoak and findes rest leaueth al and hath a hundred-fold 19. And doubtlesse the true consideration of this hundred-fold and of the immensitie of the rewards which we report were able to make a man runne into the fire to purchase it much more to Pouertie and Obedience But if people notwithstanding such gaynes and such rewards as are offered them vpon the forsaking of their worldlie wealth and substance wil choose rather to remayne with it what followes but that either we must say they care not for gayne which cannot be seing naturally men loue themselues and their profit excessiuely or cal this recompence of a hundred-fold in question which is the onlie thing which can be sayd and which Aegidius that famous man one of the first disciples of S. Francis and one whom he loued entirely for his great sanctitie charged a secular Doctour with For putting this question vnto him Dost thou beleeue that the rewards are great which God hath prepared for them that loue him and serue him And the Doctour answering that he did beleeue it But I wil shew thee sayth Aegidius that thou dost not beleeue it How much art thou worth A thousand crownes sayd the man If therefore replyed Aegidius thou couldst place these thousand crownes so as presently to haue a hundred thousand for them wouldst not thou instantly employ thy money that way seing therefore thou dost not employ it so it is euident that thou dost not beleeue Christ's promises Thus did Aegidius argue to the point 19. And thus much of the losse and diminishing of our gaines which considering the busines concernes eternitie is of great importance But it is much more important and more heauie and miserable that besides the losse they runne hazard of eternal damnation first by reason of the general danger which al men are in that liue a secular life as I haue shewed at large in the course of this Treatise and secondly by reason of the particular hazard which this man or the other may be in in regard that perhaps for his particular there is no way to be saued but in Religion and vnlesse he take that course he shal vndoubtedly perish which I doe not speake of my owne head but it is a document of S. Gregorie's in his Epistle to the Emperour Mauritius where reprehending him for a Proclamation which he had caused to be set forth forbidding ceratin kind of people to become Monks he telleth him his law is vniust because manie may be shut out of heauen by it and giues this reason for though manie may liue vprightly in the world yet sayth he there be manie who vnlesse they forsake al cannot by anie meanes in the sight of God be saued Which saying of so holie and so aduised a man as S. Gregorie was ought in reason to make great impression in vs for euerie one may iustly feare himself and hath no cause why he should not feare least he be of the number and specially they that either admit not of the vocation of God or hauing entertayned his holie inspirations fly off agayne from them For this ingratitude towards so good a God is that great offence which S. Bernard termeth a Scorching wind drying vp the fountain of pietie the deaw of mercie the streames of grace And if we consider the manner of proceeding which God is wont to hold as himself giueth vs to vnderstand we shal thinke no lesse for he doth not only with-hold his bountiful hand from them that doe not encrease and multiplie that grace which they haue receaued of him but taketh from them that which he had giuen them before and maketh good his owne saying in the Ghospel To him that hath it shal be giuen and he shal abound and from him that hath not euen that which he had shal be taken from him 20. But the beautie and dignitie and comelines of a Religious life is of farre greater consideration and ought much more to moue vs to embrace it specially if we compare it with the crookednes or as we may wel say considering most mens behauiours the fowlenes and il-fauourdnes of the world as light with darknes For Religion as it professeth and maketh a shew is indeed a state of perfection And what is better and more sought after in the world then perfection We make so great account of a compleat house of a horse that is perfectly wel made of a tree that is finely growne that we are neuer wearie of looking vpon it neuer think we can sufficiently commend it How much ought we in reason admire the soule of man which of itself is so perfect a thing But adding moreouer the perfection of vertue and sanctitie which it hath in Religion it is doubtlesse so perfectly beautiful and so comelie that nothing vpon earth can be compared with it nothing deserue more loue and esteeme In which respect S. Hierome had reason to say as he did to a noble man whom he laboured to perswade to forsake the world and pressed him in these words But thou wilt say this is an Apostolical dignitie and belongeth to him that wil be perfect And why wilt not thou also be perfect why shouldst not thou be the first in the familie of Christ that art first in the world And indeed it is a wonder how men that so much desire to haue al things which are without them of the perfectest and compleatest that can be gotten should notwithstanding not only not desire the perfection of their owne mind which doth so farre excel the other both in worth and profit and importance but neglect it and oftimes not so much as looke after it when they may easily purchase it When thou art to buy a farme sayth S. Augustin thou seekest a good one to marrie a wife thou choosest a good one when thou wouldst haue children thou wouldst haue them good If thou be to buy hose and shoes thou wilt haue no il ones and dost thou loue an euil life
or Slaue is to his Maâ—ster as a parte of any thing is to the whole or as a thing that is in possession is to the possessour for as a parte is not properly for it self but for the whole of which it is parte and that which is in possession is not for it self but for the possessour so is a seruaÌ„t his â—aillers al that he is seeing therfore as we find by the discourse of this Philosopher there may be so great a distance betwixt creatures themselues that some by nature may iustly be subiect to other some among them how farre true shal this be found to be betwixt God and man For a man thâ—ugh he excel anâ—ther man neuer so much yet the difference can be but in wit or learning or wisdome or some such accidental qualitie and though it be neuer so great yet it is limited and not so very greate neither for in nature there is no difference euery one of vs hauing a body of the same earth and a soule of like substance to an others soule But if we compare man with God wisdome with wisdome goodnes with goodnes power with power essence with essence The distance is not only infinite but whatsoeuer man hath he hath it from God and of himself he hath nothing and therfore we may truly say of him that in very deed he hath nothing or rather is nothing Wich is the reason why Saint Paul saith that God is only Powerfull and our Sauiour himself that he is only good and Iob that he only is And if the whole globe of the earth as is taught in the Mathematicks compared with the circumference of the heauens be but as it were a point notwithstanding that the earth of itself is of so great a bulk and the heauens haue their limits what shal we think that one man can be being compared with that Infinitie and that Endlesse Bottom in which so many perfections without number and measure do concurre which the Prophet Dauid with great reason admiring sayth Great is our Lord and exceedingly to be prayâ—ed and of his greatnes there is no end 3. The second Cause why we are not our owne but Gods is because we are made and created by him For among men though there be many reasons and grounds wher-vpon we pretend right to the things of this world as by purchase or deed of guift and the like yet no Title can be greater or more iust then when ourselues haue made a thing or begot it Who doth plant a vineyard sayth S. Paul and doth not caâ—e of the 〈◊〉 thereof so whoeuer buyldeth a house or maketh a chest or any other worke with his owne hands by all right and law is Lord of that worke which is of much greater force in God for by arte no man can do more then giue an outward shape to a thing he cannot produce the nature it self or substance of iron or wood or any thing els nor so much as come neere vnto it but God as S. Augustin speaketh toucheth the very bottom of all things that is the very vtmost farthest degree of their Essence by his strength power and so we find that vpon this title cheefly holy Scripture doth grounde the soueraigntie of God The earth is our Lords sayth the Psalme the fulnes therof the seaâ— his as it were yealding the reason therof he addeth he made it 〈◊〉 hands haue sounded the dry land And againe The heauens are thine and the earth is 〈◊〉 thou hasâ— sounded the circle of the earth and the fulnes therof Thyne is the day and thine is the night thou hast made the dawning of the day and the Sunne And in an other place Myne are al the wild beasts of the woods the beasts vpon the â—â—â—s and the oxâ—n â—yne is gold and mine is syluer finally in the booke of Iob God doth challeng to himself all things togeather all things vnder heauen are myne And Saint Paul in his learned sermon preached at Athens God who made the world and all things that are in it he being Lord of heauen and earth c. wherfore seeing he hath soueraignty ouer all other things because he hath made them all why should he not also haue it ouer men Of whom he speaketh in this manner by his Prophet Ezechiel Behold all the soules are mine as the soule of the Father so the soule of the sonne is mine S. Bernard therfore in one of his sermons doth with great reason conclude from this ground among the rest that wee are wholy gods who made vs as a worke is the workemans Behold he is at hand who made heauen and earth He is thy Creatour thou art his creature he thy Lord thou his seruant he the potter thou the vessell Thou art debtour therfore to him of all that thou art from whom thou hast all To that Lord I say who hath made thee and hath done well for thee and doth serue thee with the course of the starres and with seazon of the ayre and the fruifulnes of the earth and the plentifulnes of fruites Him certainly thou must serue with all thy force and hartyest strength least he behold thee with an angrie eye and despise thee and consume thee for euer And to like purpose S. Laurence Iustinian writeth thus Reason bred in the very bowels of our soules doth call vpon euery one to subiect himself to him from whom he hath his being for the nature of man being created by God and persisting actually in being through him by necessarie course of equitie and Iustice stands obliged to the commands of his Creatour For though man haue receaued benefites with out number for which he is bound to serue God yet this only thing of it self doth oblige him to obedience euen vnto death that from him he hath his being Finally Lactantius sayth also well to the matter which we haue in hand It is apparent that there is no hope of life left to man vnlesse he acknowledge God casting off all former vanities and wretched errour and serue him renouncing this transitory life informe himself in the practise of Religion by the principles of Iustice. For this is the condition with which we are borne that we performe our Iust bounden dutie to God that made vs. That we acknowledge him alone and follow him This is the bond of pietie with which we are obliged and bound to God and from which Religion it selfe hath the name which it beareth 4. The third cause of this subiection is taken from the End of man for when soeuer any thing is made for an other thing it must necessarily be subiect to that for which it was made and be in a kind of seruitude and bondage vnto it and as I may say alwayes Eying it Now certainly nothing is or can be the End of man but God himself For which reason it
is sayd of him in the Apocalips That he is the Beginning and the End the first and the last for as the couer is made for the target or shield the scabberd for the sword and a howse is made for dwelling so man is made for God only for as S. Thomas sayth the cause efficient and the effect must of necessity haue one the same end proposed vnto them as the end of the house which is built and the end which the buylder had in buylding it are all one seeing therfore God who through the excellence of his nature standeth not in need of any good which is not himself cannot be moued to any work for any other cause but for himself it doth necessarily follow that man also can haue no other end but God which may be gathered euen out of the naturall order which we see in all things for all are so connexed and hang so one vpon an other that the inferiour lesse perfect are made for the vse seruice of those that are more noble and perfect And so Aristotle vnderstood that the plants and all things that haue life but not sence were made for those that haue life and sense and these againe for man And among these such as are tame and domestick were made for food and other vses the wild and sauage partly for food partly for the help of man in other things as for cloathing and other necessaries But S. Bernard doth much better declare this matter for he sayth that all these things were giuen vs by God for some coÌ„moditie of ours some for sustenance some for Instruction some for dilight pleasure many of them for our correction By the example therfore and subiection of these things we may learne and so we must how obedient subiect we ought to be to God for we see that oxenplough the grownd for vs with xcessiue labour and reape no profit by it horses serue vs for carriages for iourneyes for races doggs â—unt carefully for vs and guard our howses and persons and are so ready at command that with a word they make after the game and with a word they are checked and hollowed off as no seruant can be more ready and obseruant And the same may be sayd of many more in their seuerall kinds 5. Neither shall we need to think our selues lesse happy and fortunate or lesse noble because we are not borne for our selues but for an other For indeed it were something to be stood vpon if we must haue had this relation to some otâ—er Creature like our selues stinted and limited in perfection but seeing it is God vpon whom we depend who is perfection so high and so Infinite it is so farre from diminishing our honour and dignitie that it doth greatly innoble it For as we sayd a little before God hauing no other End but himself man by this meanes is aduanced to the participation of this End which is a thing exceeding Honourable neither can there happen to man any thing more glorious then it And it is the more to be prized in regard that the noblenes of this End doth bring with it many great helps for the attayning of it To which purpose S. Augustin discourseth most excellently for hauing distinguished all things into two ranks and placed one ranke of such things as we may inioy and rest in as in our End and an other ranke of those which we must vse as meanes he aduanceth this question whether a man ought to enioy or vse himself And answeres it truly and solidly that it is no way lawfull for a man to loue himself for himself For sayth he if he loue himself for himself he doth not place himself in God But looking back vpon himself is returned to a thing that is variable and therfore if he inioy himself it is with some defect and imperfection for he is farre better when he cleaueth wholy to that vnchangeable good Then when he relents from it towards himself 6. The fourth cause of our subiection to God is the Command which he hath layd vpon vs not of seruing or fearing or obeying him but of Louing him which one thing comprehendeth all the rest And as it is a thing more proper and naturall to Goodnes and loue to desire to be loued rather then serued so it maketh a soule more perfectly subiect to God the wedge and strength of this subiection being loue and it is a kind of seruitude farre more pleasant and more noble That it doth more perfectly subiect a man to God is apparent because by loue the parties do not only mutually dwell one within an other according to that sayng of S. Iohn He that remayneth in Charitie remayneth in God and God in him But they passe out of themselues into the partie whom they loue and are in that rauishment or exstasis of which S. Denys speaketh and of which the common sayng is that the soule is rather where it loueth then where it liueth Now if the loâ—â— of an inferiour good be of this force and strength what shall the loue of that Insâ—nite and soueraigne good be able to worke in our soules especially a loue so perfect as God requireth of vs to wit that we loue him with our whole hart our whole soule and our whole strength Fo rs as S. Basili sayth when he requireth the whole loue he alloweth no diuision to be made among other things for how much loue thou spendest in these inferiour things so much thou must needs take away from the whole And S. Augustin sayth in like manner that the loue of God which in this precept is so strictly commanded cannot indure that the least streame therof should be deriued any other way or the curâ—ent towards him diminished S. Gregorie also doth say very wel You must obserue that when holy scripture commaundeth that God should be loued it doth not only set downe wherewith but instructeth vs also how much wee should loue him adding froÌ„thy whole hart c. To the end certainly that whoseeuer desireth perfectly to performe his pleasure leaue nothing of himself to himself Wherby it is ployne that to the end our loue may be such as it ought and as is required by expresse commaund it must deliuer vs wholy and perfectly to God and put him in full and absolute possession of vs or rather transâ—use and as it were emptiâ— vs wholy into him All which is done by loue 7. A fifth cause most iust and weighty why we ow our selues to God may be because we are bound vnto him as slaues bought by the penny so S. Paul sayth of vs You are not your owne for you art bought vith a greate price This great price is Christ himself giuen wholy for vs as S. Bernard sayth and wholy layd out for our vses And certainly neuer was man in seruice of another man so properly his as the
for any benefit he expects from thee For I haue sayd to our Lord Thou art my God because thou hast not need of my goods Neither must we wonder at this which I haue sayd since Aristotle himself teacheth and very truly that wheresoeuer things are so composed by nature that there be some higher then others and some lower nothing can be more beneficial to the Inferiour then to be perfectly subiect to them which are of a higher degree For the body must needs suffer very much if it be not gouerned by the soule and much more if the soule do leaue it And in the soule it self the Wil or naturall Inclination must needs be out of order vnlesse Reason direct it It is better also for al other liuing creatures and beasts to be subiect to man then otherwise because by him they are preserued and haue sustenance and breeding from him Seeing therefore a creature which by Nature is subiect to an other creature is perfected by that subiection and by the contrarie receaueth dommage the same must necessarily fall out by farre greater reason betwixt a creature and God by perfect subiection vnto him it must needs be aduanced Contrariwise when it shal like the prodigal child couet to haue in priuate possession the goods and substance belonging vnto it and the state or portion seuered from God our common Father and Lord of al it cannot but suffer great dommage and losse by want famine shame dishonour and al other infortunate accidents OF THE SNARES AND OCCASIONS of sinne which are in the world CHAP. V. LET vs cal to remembrance the ground and foundation of which we spake before to wit the general obligatioÌ„ in which al men stand bound to serue God to giue themselues wholy vnto him And hauing now found out how fully this obligation is discharged by a Religious course of life let vs consider in a worldly course how farre it is from being fulfilled That reflecting vpon the miserable and dangerous state of a secular life we may better vnderstand the happines of Religion For a man that hath been in the goale shut vp closse prisonner the more miserie he hath indured doth value the benefit of his deliuerie at a truer rate so though there be very many things in Religion which do highly commend it yet the wretched calamities of this world being wel considered from which Religion doth free vs wil make it the more desired And these calamities and miseries be not hard to be discouered they are no hidden and secret thing but palpable and open to the eye of euerie one that hath any eyes to see with Yet bâ—bâ—cause it vsually hapneth that the greater the spirituall euil is the lesse it is knowne and felt because the nature of it is to dul the mind and inueigle it with many errours We wil propound some considerations which touching vpon our very senses may make vs the more capable of the truth 2. Let vs therefore frame somewhat to our Imagination a place very steepe and slipperie where a man that is strong and able can hardly hold his feete And in this place one that is euen eaten-out with long and greeuous sicknes and wholy decayed and round about him not one but very many strong and able men pressing vpon him to make him fall such an one therefore standing in such a place how is it possible he should saue himself This steepe and slippery place is the world al men are those that be so sick and feeble the diuels beare vs this great malice and are thus diligent to worke vs mischief The world without doubt is steepe and slipperie and there is nothing more hard in it then to keepe our selues from falling and from falling so dangerously that if once our footing begin to fayle we can hardly recouer our selues but shal runne downe headlong and bruise ourselues vpon al the Rocks of vices The steepnes and slipperines of this world be the occasions which are in it and allurements to sinne which are not to be reckoned Yet if we wil summe them vp in briefe they may be drawne to these three heads First the corrupt wicked lawes whâ—ch it hath quite contrarie to al order and goodnes Secondly the examples of allewd naughty life which are so familiar in it And lastly the infinite occasions of sinne like so many snares and ginues to intrappe the poore soules of men 3. The world hath his lawes and fashions which he will haue kept by his followers of the wickednes malice wherof it is enough to say that they are quite contrarie to the holy and wholesome lawes of our Sauiour Christ. The lawes of Christ are these Blessed be the poore Blessed be those that mourne if one stricke thee on the one cheeke turne him the other our wil is to be denied our Crosse taken vp and many such like Now what be the decrees and Axiomes of the world They are not farre to seeke Nothing is more miserable and more base then Pouertie nothing happier then to be Rich. We must cherish and paÌ„per our body We must giue our selues to al kinds of pleasure It is a braue thing to beare sway amoÌ„g others to rule commaÌ„d to be coÌ„meÌ„ded spoken-of by euery body If any body giue me an ill word I must beate him If he strike me I must kil him These lawes are euery where in force These are the rules of euery bodies actioÌ„s thoughts and life This is the talke at home abroad in publick in priuate meetings in euery ones mouth at the end of euerie busines No sooner are childreÌ„ put to schoole but vnder their PareÌ„ts their Maisters elbow they learne these principles are seazoned betimes with al wicked and erroneous perswasions of this nature in those tender yeares when their minds are most pliable most apt to take impression But much more when they come abroad into the world and begin to conuerse with others for then the coÌ„moÌ„ voice of euerie bodie praysing practising that which is vitious doth carrie theÌ„ into al corruption For when a man see 's teÌ„poral earthly things so extolled riches honour al kind of vanitie so violeÌ„tly sought after who is there so wise or stout as to be able withstand the current of al mens iudgemeÌ„ts speeches and persuasioÌ„s and not to suffer himself to be borne downe with the streame For as a man that is in a narrow passage if he meâ—te a throng of people striue against it is more likely to be caried away in the croude then to breake thorough so when the minds opinioÌ„s behauiour of a great many do Side al one way it is farre easier and more vsual to be caried away with the most then to be able to beare the bruÌ„t and ouercome them For first our vnderstaÌ„ding is ouerruled by the iudgemeÌ„t of so many that thinke speake do otherwise that we can
hardly conceaue how we can do am sse in taking the way which is so common and so troaden by euery body Or if a man be so wise so happy as to conceaue his errour yet he hath à greater combat in hand to bring himself to do that which he knowes to be better for him For presently he shal be set vpon by whole troops of the contrarie partie labouring with al might maine to put him off from it either by persuasion and intreatie or by scoffs taunts or by il language behind his back And man alas at such an exigent is so weake poore that he cannot tell how to make light of what men thinke say of him which hath beene the ruine of many who at first haue entred couragiously vpon a course of vertue but haue beene most miserably shamefully driuen back from it by the speech of the vulgar and sometimes by their friends sometimes by their enemies tongues These therefore be the lawes of the world which hee doth striue to maintayne with al his strength and power 3 The second point of danger in the world is euill ExaÌ„ple For when the disorders of other men their waÌ„ton behauiour dishonesties their vanities AmbitioÌ„s other sinnes are continually before our eyes though we know them to be sinnes yet they haue a special kind of force to peruerte vs. Either because we begin to thinke it lesse euill in regard it is so general and so familiarly practised by most men or because it is natural to euery man to do that willingly and with ease which he see 's an other do before him that is like himself But whatsoeuer the reason be it is certaine that there is scarce to be found a quicker spurre to sinne then euill example which the wise man sheweth by this similitude He that toucheth pitch shal bee defiled by it and he that commoneth with the proude wil put on pride And S. Hierome confirmeth it saying It is an easy thing to imitate that which is euill and whose vertues thou canst not follow thou wilt quickly expresse their vices And S. Cyprian sayth Our eyes and our eares are to be carefully guarded for we are quickly inured in the vice to which we hearken For the nature of man is of it self vitiously enough inclined what then wil become of it when it shal be prouoked by axample And he that fals of his owne accord what wil he do when he is thrust along For as in corporall things fire is bred by fire and euery thing is ingendred by another like vnto it so in our soules pride breeds pride and anger breeds anger and euery vice is apt to breed the like vice in an others mind euen though the partie know not or think not of it oftentimes also though he striue against it for stealing into our mind by our cares and eyes by litle and litle they cleaue so fast that they cannot choose but make some impression in it and alter it for the worse By which we may see how dangerous a thing it is to liue in the world where ill examples are so rife and do so continually beate vpon our soules and prouoke them to sinne And for this cause S. Augustine doth so violently bewayle his youth spent in the streets of Babylon as he call's it where hearing his equalls and compagnions and those that were of the same age and standing with him boasting their wickednes and glorying the more the greater villanies they did commit he was prouoked not only to do the like but to feine things which he had not done that he might not be accounted the more abiect because he was the more innocent and held to be more base because he was more chast for euill compagnie is too too contagious a thing when we heare people say let vs go let vs do it and it is a shame not to be quite shamelesse 3. The third Rock with which we meete in this world be the Occasions of sinne which hedge a man in on euery side and it is not possible to auoyd them because they are in euery thing which we handle and in euery busines we deale in To which purpose S. Leo sayth very well that all things are full of danger all things full of snares Lustfull desires do egge vs on pleasures way-laye vs. Gaine speakes vs fayre Losse afrights vs. A slaundering tongue is bitter And those that prayse vs say not alwayes true And in an other place There is treacherie in the open field of Riches and treacherie in the strayts of Pouertie Those fill vs with pride these fill vs with complaints Health is a temptation sicknes is a temptation That makes vs carelesse this makes vs sad and pensiue There is a snare in securitie there is a snare in feare and the matter is not great whether the mind that is earthly giuen be ouertaken with ioy or with care for the disease is alike whether a man reioyce in vaine pleasure or groane vnder heauy vexation And this shall suffice concerning the danger of the place Now let vs see the weaknes and infirmitie of man that dwelleth in a place so full of danger and perill which though euery one do sufficiently feele in himself by experience yet holy Scripture doth put vs often in mind of it and lay it before our eyes very plainly As when it sayth the sense and thought of mans hart are prone to euill from his youth S. Paul I see an other law in my members fighting against the law of my mind and bringing it into captiuitie vnder the lawe of synne This lawe of the members is no other then the force of concupiscence which taking the bit in her mouth wil not only not be gouerned by reason as it ought but doth often times bring it into captiuitie and thraldome and lay it at the foote of her lust which corruption and disorder is so much the more greeuons and more ful of danger because it is not bred in vs of late dayes and by easy and slight means but it is an euil which we haue contracted from the beginning by the disobedience of our first father and is soe inbred in our nature that togeather with nature we receaue the corruption therof and are forced whether we wil or no to carie it about vs and do moreouer increase it dayly by our owne offences and wickednes 4. S. Thomas doth teach that by that one synne which originally in Adam we al committed we receaued in our soule and body foure most greeuous wounds which by euery synne which afterwards we commit waxe green againe and become farre more fowle and worse The first wound is Ignorance which extinguishing the light of Prudence and wisdome doth almost put out the eye of Reason The second wound is Malice which bereauing the wil of the guift of Iustâ—ce doth thrust it allwayes vpon that which
is forgiuen be not without feare For a man might say If it be truly forgiuen what need I feare or if I haue cause stil to feare certainly it is not perfectly forgiuen me But doubtles both our eternal weale is a busines of so great weight and moment that men haue great reason neuer to think themselues safe enough and sinne itself is so fowâ—e a thing that we cannot sufficiently expresse our hatred against it vnlesse we voluntarily reuenge ourselues vpon it and punish those enemies of our owne accord which haue wrought vs so much mischief For that is very true and wel to be considered which S. Gregorie sayth that our Lord doth remit no sinne without some punishment or other for either we must pursue it with teares or he wil reserue it to his iudgement And the same he proueth in an other place by that which Iob sayth to God Knowing that thou sparest not him that offendeth God spareth not the offender because he letteth not the sinne passe without punishment For either man himself doth punish it in himself by pennance or God doth punish it taking reuenge vpon man Therefore he spareth not the offence because it is neuer remitted without reuenge To which purpose S. Augustin was wont to say as Possidonâ—us writeth of him with a great deale of prayse that no Priest liue he neuer so worthily should euer think of departing this life without iust conuenient pennance And seing it must be done where can it be better and more fully done then in Religion which is a course in great part erected for no other end but to satisfye for the offences of our life past And if we wil know what meanes Religion hath to this effect we shal find that it is very powerful in this as in al other things and hath manie wayes to bring it to passe which may be reduced to some that concerne the bodie and some that concerne the mind The bodie giueth continual matter of suffering and enduring very much and the verie renouncing of the pleasures of this world is pennance enough of itself for it cannot choose but be hard to flesh and bloud to be debarred from the vse of things which are delightful and to which it is naturally inclined as from marriage and daintie fare from companie-keeping hunting and hawking gaming meeting at playes and such other sports and pastimes wherewith men are so much carried away So that if there were nothing els Religious people might with good reason be sayd to liue in continual pennance because to be depriued of that which naturally doth content vs is very bitter 2 But there be manie other things in a Religious life which are so harsh distastful to flesh and bloud and so ordinarie withal among Religious people that S. Iohn Chrysostome knew not how to expresse their manner of painful liuing better then by calling theÌ„ Crucifyed men signifying that they liue perpetually as if they were nayled vpon a Crosse. For first their Pouertie bringeth manie daylie troubles and inconueniences with it in their diet and cloathing and habitation and furniture and in al things else which greatly helpeth towards the satisfaction of which I speake because they willingly endure it for the loue of God besids other exercises more heauie and irksome which Religious discipline doth require as fasting and watching and other austerities of the bodie which the feruour and deuotion of euerie one doth inuent or euerie one 's particular Institute doth put vpon them To which we may adde the labour and toyle which oftimes they vndergoe for God and the good of their Neighbour day and night refusing no place nor time nor season to do them good And these things belong vnto the bodie 3. The functions of the mind are more noble and more apt for satisfaction specially the conâ—inual exercise of al kind of Vertue as Humilitie Obedience Charitie towards God and men of al conditions of which vertues Religion is ful not only encreasing our reward by the practise of them but greatly helping to the perfect blotting-out of al sinnes and chiefly by the denyal of our owne wil which euerie one doth partly practise within himself breaking and cuâ—bing the violent motions of Sensualitie mortifying his eyes and tast and other senses and inclinations and is partly layd vpon him by his Superiours and gouernours For by depending wholy vpon their wil he cannot choose but liue in continual restraint of his owne wil which is the hardest the most profitable act of pennance that can be because in euerie act of sinne the wil of man reiects and contemnes the wil of God and wilfully followes his owne courses and consequently we cannot make God better nor more ful satisfaction then by deliuering the same wil of ours as the partie that is guiltie to God whom it hath offended bound as it were hand and foot in the chaynes of our Vowes specially of Obedience that as it hath ouerlashed by taking ouermuch delight in pleasures and pastimes it may make recompence againe by performing and enduring those things which are vnpleasant and distastful 4. And certainly if we consider the nature and intention of pennance it is rather to be exercised in the mind then vpon the bodie for it is the mind that sinneth The mind commandeth the bodie and euerie part therof and studieth the seueral wayes of working mischief and consequently it deserueth al the punishment specially seing most sinnes are committed only in mind without anie act at al of the bodie as the sinnes of Pride which are manie and of Enuie and the like and al those which passe only in thought inward consent to euil whereby we may see that pennance doth chiefly consist in punishing the mind and wil and that Religion is the fittest if not the only fit place for it Wherefore S. Thomas in the Treatise which he wrote of Spiritual Perfection sayth wel that in Religion there is not only perfect Charitie but perfect Pennance and that no Satisfaction can be compared to the pennance of Religious people that consecrate themselues to God and giueth a good reason because no man can be coÌ„pelled to take vpon him a Religious course though he haue committed neuer so manie enormous offences in regard that the works of Religion exceede whatsoeuer priuate or publick satisfaction and punishment which may be due or euer was at anie time or can be enioyned for any offence 5. And moreouer two things concurre in this kind of Pennance which are not in anie other and it is a thing worthie to be considered For other works of pennance the sharper they are are also the more effectual and fit to purge our soules and if they be mild and easie they are the lesse auaylable But Religious discipline which if we belieue S. Thomas is the greatest kind of pennance that can be is not sharp and terrible but easie and pleasant for it
doth not require that we should punish ourselues with much fasting long disciplining watching whole nights togeather and such like austerities which euerie man's bodie or yeares is not able to beare but rather it consisteth in a firme resolution of the mind despising al things of this world denying our owne wil and in Obedience of the easines and pleasantnes wherof we shal heerafter speake at large 6 And the holie Canons giue vs to vnderstand as much For wheras one Astulphus had murthered his wife Pope Pius exhorted him first to betake himself to a Religious course that being as he speaketh humbled vnder the command of his Prelate and holpen by the prayers of manie Brethren he might obtaine mercy of God but if he refused to take that course he enioyned him diuers grieuous pennances which he was to do continually as to drinke no wine to eate no flesh not to marrie nor vse the bath and manie other things which would affright a man to heare them whereby we may guesse how much easier it is to satisfye God in Religion then in the world and that it is done more fully in regard of the obedience and humilitie which we professe vnder our Superiours and the help which we haue by the prayers of our spiritual Brethren which be the two causes which the Pope doth touch vpon 7. Finally that which S. Gregorie the Great being so famous a Doctour of the Church doth teach is much to be noted as prouing euidently that the abandoning of the world is not only the best and most holesome kind of satisfaction but in a manner necessarie sometimes specially if we be desirous to offer a perfect and intire satisfaction for our sinnes For in a certain Homilie discoursing vpon the words of S. Iohn Baptist that it is not sufficient to doe workes of pennance but worthie woâ—ks of pennance he declares himself in this manner If we wil speake of worthie workes of pennance we must vnderstand that if there be anie bodie that hath not done anie thing that is vnlawful he deserues to vse lawful things and follow workes of vertue so that if he wil he need not leaue the world But if one haue fallen into fornication or adulterie which is worse he must debarre himself the more from things which are otherwise lawful in regard he cannot but remember he hath done that which is vnlawful 8. S. Bernard is of the same opinion for among other reasons which he giues why a Religious man must make account that he owes himself and his life wholy to God he reckoneth this as one of the chiefest My sinnes past sayth he doe require of me my life to come that I do worthie works of pennance and bethink myself of al the dayes of my life in the bitternes of my soule I haue sinned aboue the number of the sands of the sea and my sinnes are multiplyed and am not worthie to behold the heauen on high How therefore shal I number that which is without number how shal I satisfye where I shal be constrayned to make satisfaction to the last fâ—â—thing and who vnderstands his sinnes That heauenlie Flute S. Ambrose sayth I haue found it easier to meete with those that haue preserued themselues innocent then that haue done worthie pennance When therefore thou shalt haue consecrated al thy life al thy thoughts whatsoeuer thou hast or canst do to this one thing can it be anie thing or reputed anie thing worth A litle before thou hadst giuen thy life for the life which Christ â—aue fâ—r thee and now the memorie of thy former offences demands it al againe 9. He confiâ—meth the same thing an other way els where saying that when a man haâ—h once cleft to the world by sinne he must quite forsake his owne wil wherewith he sinned and the world for whose sake he sinned if he wil perfectly satisfye for his sinne and that this is a second Baptisme His words are these We haue made our first couenant voyde we haue sinned against thee ò Lord obliging ourselues againe to Satan his works putting our necks willingly vnder the yoake of iniquitie and subiecting ourselues to a most miserable slauerie And therefore my Brethren it is fitting we should be baptized againe we must necessarily make a second couenant a second prâ—fession and it is not enough for vs to renounce the Diuel and his works we must also renounce the world and our owne wil. The world beguiled vs our wil betrayed vs. In our first Baptisme when our owne wil had done vs no harme it was enough to renounce the Diuel but now that we haue apparently smarted for the allurements of the deceitful world and the vnfaithfulnes of our owne wil in this second Baptisme of our conuersion as I may cal it we shal do worthily and not vnwisely if we be careful not only to renew the former couenant but to strengthen it renouncing also and denying our affections Thus farre S. Bernard and I find that other holie men haue been al of the same mind inuiting men to a Religious life to the end they may case themselues of the heauie weight of their sinnes as S. Romualdus who perswaded Peter Vâ—seolus King of Dalmatia to leaue his kingdome and forsake the world to the astonishment of al men for a murther which he had committed He perswaded also Thamnus to do the like who was so great a fauorit of Otho the Emperour that they sate at one table and wore one an other 's garments but Thamnus had put Crescentius a Senatour to death against his faith and promise giuen him which was the cause he forsooke the world The same he perswaded with Count Olibanus a great man in France who after manie heynous offences committed being touched with remorse came to S. Romualdus his Celle with a great trayne and layd open his whole life vnto him When the Saint had heard him he told him there was no way for him to be saued but by forsaking the world and entring into Religion The Count hauing quite other thoughts in his head was much troubled and calling to him the Bishops Abbots which were in his companie he aduised with them whether it were so indeed and they answered with one voice that S. Romualdus had told him the verie truth and that feare only had hindred them from telling him the same thing before Then Olibanus in priuate conference agreed with the holie man to forsake the world and in effect did it not long after to the great admiration of al that knew him Whervpon we may conclude that if any bodie find himself loaden with sinnes and desire to be cleared of them as euerie one ought to desire and labour for it no way can be compared to a Religious course either in regard of the certaintie or of the sweetnes of the meanes of obtayning pardon and of manie other prâ—â—â—â—atiues in which it doth excel The third fruit of Religion
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
to account in Iudgement bearing their bundles Hence the Psalmist sayth againe of euerie one of the Elect Who hath not receaued his soule in vayne For he receaueth his soule in vayne who thinking only of things present mindes not those that follow for euer He receaueth his soule in vayne who neglecting the life therof doth preferre the care of the bodie before it But the Iust receaue not their soules in vayne who with continual attention referre al that they doe in their bodies to the profit of their soule that when the work is past the cause of the work may not passe away which purchaseth the rewards of life after this life 3. Among these iust men whom S. Gregorie commendeth Religious people are chiefly to be reckoned but we are to shew that the State itself doth giue them great aduantage aboue others in it Two things therefore are required to merit the thing which we doe and the end for which we doe it This S. Bernard calleth the two cheekes of the Spouse he that wanteth either of them must needs be exceedingly deformed much more if he want them both He that handles temporal things for temporal respects wanteth both he that doth a spiritual thing for a temporal end is deformed in one of them Now that in which Religious people bestow themselues is God's owne busines wherin it is vnspeakable and in a manner vncredible what aduantage they haue of secular people For there be vsually two things in secular people which doe lessen their merit or depriue them wholy of it First that they must of necessitie busie themselues in earthlie and temporal things as to maintaine their children and familie to place their daughters to furnish al other charges of house-keeping Secondly that whatsoeuer they doe it is for themselues and for their owne priuate commoditie their thoughts runne vpon nothing els but how they and theirs may liue in plentie and ease Now he that taketh paynes only for himself and for his owne benefit serueth himself and no bodie els and therefore cannot without impudencie and iniustice demand reward or hire of an other Hence it cometh that the workes of most men when they come to be weighed in the balance of equitie of God himself are found faultie and noâ— current the truth wherof was on a time shewed in a strange Vision to the great Arsenius a famous Heremit First he thought he saw a man very busie in cutting downe wood and when he had bound it vp in a bundle he was taking it vpon his shoulders and could not it was so big heauie to help himself he stil cut downe more wood made his burthen bigger and bigger Againe he saw another labouring al day to draw water and when he had it he powred it into a vessel without a bottome it ranne al away This Vision an Angel interpreted vnto him sayd that the first were they that heape sinne vpon sinne the second are they that doe their works for humane ends by which meanes the works presently perish and auayle them nothing towards life euerlasting And if there be anie as certainly there be some few in the world so wise and warie as to direct their actions carefully to God yet the actions themselues being of their owne nature earthlie they must be continually labouring and toyling to rayse them and keepe them vp from the earth which endeauour of theirâ— being somewhat violent cannot last long and so they quickly shrinck downewards to the earth againe as their nature drawes them It hapneth quite otherwise with Religious people for first forsaking their owne house and goods they are taken into the house of God and his Familie and consequently whatsoeuer busines they haue there it is properly God's and so long as they are employed in it they labour for God and not for themselues so that if we compare the state of a Secular man that liues wel and vpright with the state of a man that liues in Religion there is this difference betwixt them that the one serueth as a friend the other as a seruant a friend by entreatie or of his owne accord may do his friend some seruice but yet he is to liue of himself and must prouide for his owne occasions a seruant that dwelleth with his maister al that he doth must be for his Maister 's seruice so when a Religious man hath left al that he had and put himself into the seruice of God he must of force and in a manner whether he wil or no attend God Almightie's busines and day and night wayte vpon him and he can doe no other because he hath withdrawne himself from his owne priuate affayres not only in wil and purpose but by distance of place and absence from the things themselues 4. Moreouer that which we handle in Religion is not properly earthlie but for the most part Spiritual or mingled with some Spiritual thing For al that a Religious man doth may be reduced to three heads First are the actions which are immediatly directed to God as Prayer Contemplation the vse of the Sacraments the practice of the vertues of Humilitie Charitie Pennance internal by contrition of hart and external by punishing the bodie in which actions a Religious man spends the greater part of his life and no bodie can make anie doubt but they tend directly of their owne nature without anie labour of ours to God and deserue a reward at his hands There be other works that are external yet proceede from the verie bowels of Religion as to preach to heare Confessions to encourage others to deuotion to giue good aduice to those that aske it and oftimes to those that doe not aske it as the Apostle wisheth opportunity and importunely finally whatsoeuer is done for the spiritual help of our Neighbour to which we may adde the employments which are as it were preparatiâ—ns to the former to wit to studie priuately or in publick Schoole to dispute to write that thereby they may benefit themselues or others and such like These things though they be not so immediatly set vpon God as the former yet of their owne nature they tend to the same end and consequently vnlesse they be wrested and corrupted by a different end and intention from without they are of themselues good and grateful to God so that there is great difference betwixt the employments of a Secular and a Religious man because these be of their owne nature Spiritual and meritorious vnlesse they be marred by some extrinsecal accident Secular peoples busines is of itself earthlie and temporal and alwayes cleaues to the earth and dyes with it vnlesse it be raysed by some other meanes And who is so strong and able amidst so much weaknes as is in a Secular life as to stand perpetual Sentinel watching ouer his works and alwayes to keep his bow at that ful bent that his arrowes his actions I meane may flye aloft
special token and ful of comfort is giuen vs by our Sauiour as an euident signe of eternal saluation or damnation in these words The way which leades to perdition is broad and spatious and contrariwise how narrow is the gate and the way streight which leades to life S. Gregorie doth tel vs in plaine tearmes that this narrow gate and way is Religion What is more narrow to a man's mind then to breake his owne wil Of which breaking Truth itself sayth Enter by the narrow gate And what can be more broad and wide then neuer to striue against his owne wil but to suffer himself to be carried without restraint whither-soeuer the motion of his wil doth leade him For these and the like causes Religion is a very certain signe of predestination insomuch that S. Laurence Iustinian sayth Whosoeuer hath been called to the Congregation of the Iust let him assuredly hope to enter that heauenlie Hierusaâ—em after the end of this pilgrimage For it is a great signe of Election to haue the companie of such a Brotherhood and he that is seuered from this wil be easily shut out of that 6. But why should we stand vpon coniectures or vpon reasons in this maâ—ter seing we haue a plaine promise of our Sauiour Euerie one sayth he that shal leaue father or mother or brethren or house or lands for me shal receaue a hundred-fold and possesse life euerlasting This S. Matthew S. Mark S. Luke doe deliuer almost in the self-same words which may be an argumeÌ„t that the Holie Ghost would haue it particularly knowne for a most certain truth Of the hundred-fold which pertaynes to this life I will treate els-where when I shall speake of the pleasantnes of a Religious state now I will only speake of the promise of euerlasting life as an euident token of Predestination And we may consider who it is that maketh this promise what it is that is promised and in what words He that maketh the promise is God Truth itself who cannot mistake nor be changed nor forget nor be hindred from performing whaâ— he wil and hath sayd Wherefore to speake in tearmes vsed commonly among men Religious people hauing our Sauiour's owne hand to shew at the Barie and tribunal-seate of God whervpon they may argue their Case with God as Iob speaketh and demand eternal glorie by vertue therof they cannot desire anie better assurance But they wil not be brought to such an exigent for the same infinit goodnes which moued him to passe the promise wil moue him to performe and accomplish it more fully then be promised 7. The tearmes wherin the promise is couched are large and pregnant Euerie one that shal leaue these things This word of itself is so expresse and general that it comprehendeth al no man excepted that the Diuel may not haue anie ground to cauil nor anie Religious man to mistrust And yet S. Lâ—kâ— speaketh more signally There is no man that hath left house or parents or brethren for the kingdome of God and doth not receaue much more in this life and in the world to come life euerlasting Wherefore certainly no man is excluded from the promise neither poore nor rich nor noble nor meane neither he that hath left much nor he that hath left litle so he leaue al he had finally he is not excluded that being called but at the Ninth howre had but a short time to labour in the Vinyard 8. It is true that Life euerlasting is promised to manie Vertues as to Meekenes Pouertie of spirit Humilitie and aboue al to Charitie which neuer sayleth as the Apostle speaketh yet al this is vncertain and doubtful For who knoweth whether he loue as he ought and vpon the right ground of charitie which is also necessarie And the like may be sayd almost of al vertues which lying hidden within our soules can hardly be perceaued and a man can hardly think he hath them without danger of flattering himself and of presumption so that al our hopes are doubtful But it is otherwise in this one act of a Religious man which hath the promise of so great a reward annexed vnto it For this act is not doubtful obscure or hidden but plaine and manifest to be seen with our verie corporal eyes that possibly the fact cannot be questioned nor the reward if we sayle not in our intention and perseuer therin to the end 9. That which is promised is Life Euerlasting that is to say a most compleat happines ful of blisse and of al good things that can be desired immortal euerlasting which our Sauiour calleth Life because indeed that is the onlie true life which the soule shal then liue when free from this lump of flesh or the flesh itself being made spiritual pure and intire it shal see God face to face as he is and shal be itself transformed into his brightnes That is promised which contayneth al things that can be desired in truth more is promised then thouâ—ht of men can conceaue or with for or vnderstand How high therefore ought we in reason to value this hope so assured and this promise of Christ who is Lord of this life and glorie and a promise confirmed with a kind of oath 10. We reade of S. Antonie of Padua that it was reuealed vnto him that a certain Layman who at that time was of no great good life was one of the Elect. Whervpon the Saint did carrie himself towards him with so much respect and reuerence that euerie one did wonder at it and the Lay man himself was angrie and did in a manner threaten him But the Saint answered he could doe no other then worship him on earth whom he knew to be predestinated to so great glorie 11. And S. Francis once in a trance being assured of his predestination when he came to himself cryed out My Lord God be praysed glorie and honour to him without end And for eight dayes he could not speake of anie other thing nor so much as say his Breuiarie but was stil repeating these words My Lord God be praysed For his soule was ouer-ioyed with so happie tidings and not without great reason Wherefore seing S. Francis did so infinitly reioyce at this kind of promise and al others in like manner to whom it hath been made what account shal a Religious man make of the same For betwixt the two promises there is but this one difference that the one is made to particular men the other to the State And what matter is it so we leaue not the State and liue according vnto it The like we see hapneth among men For Kings and Princes grant certain priuiledges and liberties to particular men and certain to places which comes al to one because the men enioy them so long as they liue in those places as freely as if they had been granted particularly to themselues they are put to no other
care or trouble for it but that they remaine in those places What greater comfort therefore can we haue or desiâ—â— in this our pilgrimage or rather banishment 12. The Apostles came on a time to our Sauiour reioycing that in his name the Diuels did obey them Our Sauiour made answer Reioyce not in this but reioyce because your names be wâ—itten in heauen In my opinion the same may be sayd of Religious men let others reioyce in their wealth or in the fauour they are in wiâ—h men or in the preferments which they hope for or haue already gotten we haue a farre greater and better ground of reioycing that we haue so certain a signe token to perswade vs make vs verily beleeue as indeed we ought that our names are written in the Booke of Life drawne in the breast of Almightie God with the bloud of the Lamb which benefit is not reserued meerly for the world to come but is the verie fountaine and ofspring of al other benefits which in this life are bestowed vpon vs. For as the Apostle writeth whom God hath predestinated these â—e hath called and hauing called them he confirmeth and strengthneth them and multiplieâ—h his guiâ—ts vpon them he defends them from the assaults of the Enemie either keeping him quite off or giuing grace that they may make benefit of the temptation finally he ordereth al things that concerne them either inwardly or outwardly in that manner that they turne al to their good and it falleth out as our Sauiour a little before his passion sayd to his Father Whom thou hast giuen me I haue not lost of them because as another Scripture sayth the soules of 〈◊〉 lust are in the hand of God and no power vnder God can wrest them from him Wherefore seing Predestination doth comprehend al these things looke how much assurance Religion doth giue vs of our predestination so much also it giueth vs of al the rest 13. And as it worketh these things with God so on our part it maketh vs to loue God the more in regard he hath loued vs with so great and so ancient loue before the Creation of the world and from al Eternitie it maketh vs also contemne and loath al earthlie things as being fully possessed that the heauenlie glorie and those infinit treasures through the goodnes of God are due vnto vs. and layd vp for vs. For as a yong Prince that is bred vp to a Kingdome takes great pleasure in that hope to which he is borne and it breeds a kind of Maiestie in him and greatnes of spirit that he disdaynes al inferiour things so we also considering that we are ordained for that heauenlie kingdome must needs with a generous and noble hart disdayne al the fayre offers of the world as not beseeming our worth and so much the rather because a yong Prince may be cut-of from his hopes by manie chances but they that are chosen by God cannot be put by it by anie force oâ— misfortune The one and twentieth fruit God's special care and protection CHAP. XXXIII WE reade that S. Francis when he had founded his Order and that it began to spread being very careful to aduance it in al sanctitie of life and Regular discipline if anie thing hapned contrarie or that God did reueale vnto him anie sinister accident that was to fal out heerafter was wont to giue himself so to weeping and greef that it was like to cost him his life Wherefore being once at his prayers commending this his Familie with great earnestnes to God our Sauiour is sayd to haue spoken to him these comfortable words Francis why dost thou trouble and vexe thyself when anie of thy Friars doe leaue their Order or commit anie scandalous thing in it Dost thou take thyself to be sole gouernour of this flock and that I am not also gouernour of it higher then thou Who planted it but I or who calles men to penuance or giues them strength to perseuer when they are called but I I brought them hither I wil stay them and keepe them If they fal I wil rayse others in their place Wherefore I directly command thee that heerafter thou torment not thyself so much but know that I loue this Familie and if one returne to his vomit I wil rayse another in his place that shal haue his crowne and if he be not yet borne I wil cause that he shal be borne and if there remayne but three in it I wil not therefore euer leaue it but it shal be alwayes my Familie Thus spake our Sauiour to S. Francis and the like we may imagin and indeed ought to beleeue of al other Religious Orders their cause being the same Wherefore it must needs be a special commoditie of Religion that it is thus particularly guarded and protected by Almightie God from whose wisdome and knowledge nothing can be hidden whose infinit power nothing can withstand so that those whom he doth vndertake to protect must needs do wel 2. Now there be manie reasons which may moue God to vndertake the protection of Religious Families and first of al that which himself gaue to S. Francis thaâ— he is the Authour of them He layd the grounds of these Institutes he calleth euerie one that entreth into them he alone giues them their good desires and grace and assistance to perseuer Wherefore as a father doth loue and take care of his sonne and a workman of his work so God doth loue and take care of this so faire a fruit as I may cal it of his womb 3. Another cause may be the encrease of his glorie which by euerie Religious Order is greatly laboured and effected For as a gardener takes care of his vines and fruit-trees and a shepheard of his flock and shrinketh not for heate or cold or anie toylesome labour in regard of the commoditie he reapes therof so God hath a prouident care of these his flocks not only out of his infinit goodnes and meere mercie but if a bodie may be so bold to say so for respect of some commoditie and why may we not say so seing S. Paul tearmeth such seruants of God vessels sanctifyed for honour and proâ—itable to our Lord 4. A third reason is Vertue itself and Deuotion which is so very powerful with God that putting vs highly into his fauour it wil neuer suffer vs to be neglected by him Insomuch that the Royal Prophet sayth Thou hast receaued me for my innocencie and confirmed me in thy sight for euer And in another Psalme The eyes of our Lord vpon the iust and his eares in their prayers Manie are the tribulations of the iust and out of al them our Lord wil deliuer them And Ecclesiasticus The eyes of our Lord vpon those that feare him But that which Zacharie the Prophet sayth is most remarkable He that toucheth you toucheth the apple of my eye What could be
his teeth pulled him to the ground and trampling vpon him with his feet could by no means be beaten off and so he died soone after most miserably euerie one admiring and confessing the iust iudgement of God in it 15 That also which S. Gregorie recounteth in his Dialogues of Florentius who was aduersarie to S. Benedict is very strange and we touched somewhat of it before This Florentius had endeauored first to poyson S. Benedict afterwards he laboured to ouerthrow some of his disciples by wanton obiects S. Benedict therefore thought it best to giue way to his wicked intentions and voyded the place taking most of his Brethren with him but he was not gone farre when the wicked Florentius came to his end by the fal of a house vpon him and so lost both temporal and eternal life togeather 16 That which hapned in this kind to the Primate of Armach in Ireland in the yeare of Christ one thousand three hundred foure-score and six is very memorable and was acted vpon a great theatre For first in England then at Aâ—inion where at that time the Pope did sit he spake much against the Orders of Begging-Friars in open Consistorie of the Cardinals And persisting obstinatly to prosecute the cause against them he dyed soone after and togeather with him al his false accusations were buried 16 About twentie yeares after this had hapned another thing fel out which is worthie to be noted Certain Prelats lead with what spirit I know not took aduise among themselues to put downe the Order of S. Franâ—iâ— and to effect it they appointed a meeting of certain Bishops In the windowes of the great Church of that towne there were two pictures painted vpon the glasse one of S. Paul with a Sword in his hand an other of S. Franâ—is with a Crosse. The Sacristan one night heard as it were S. Paul saying thus what dost thou Francis Why dost thou not defend thy Order And S. Francis answered What shal I doe I haue nothing left me but the Crosse and it puts me in mind of patience S. Paul willed him not to put-vp such an iniurie and offered him his sword The Sacristan was much frighted and when it was day coming into the Church he found that the two pictures had changed their weapons S. Paul had the Crosse and S. Fran had the Sword al bloudie And while he was wondring at it within himself the noise was about the towne that the Bishop that had first moued the busines against the Friars was found dead and his head cut off Then he began also to relate what he had heard in the night and shewed the pictures to euerie one that came that they might the rather belieue him 17 Manie such things haue hapned to those that haue been troublesome to Religious people and few there be of them that haue not come to ruine God fighting for his seruants and indeed their causes are so linked togeather that he that opposeth one must needs oppose the other Wherefore others may glorie if they please in the fauour of Princes and Kings and bestow their whole time and paynes in gaining it our glorie shal be to say with the Prophet Our soule endureth with our Lord because he is our helper and protectour our hart shal reioyce in him and we wil hope in his holie name And he on the other side wil say to euerie one of vs as he sayd anciently to Abraham Doe not â—eare I am thy protectour and thy very great reward â—or both goe togeather and both agree to Religious people if they agree to anie bodie in this life that because they desire no other happines or reward but God therefore he is their protectour and defender The two and twentieth fruit The protection of our Blessed Ladie CHAP. XXXIV BEsides the manifest and assured protection of God which al Religious enioy they are to vnderstand to their further comfort and benefit that our Blessed Ladie hath taken them into her particular charge and care defending and cherishing them vnder her wing and protection For as in a great household besids the father who is head-gouernour it is fitting there be a mother not only to breed children but to bring them vp and find them necessaries so though in the household of the Church Christ be our common Father who regenerated vs with his sacred bloud yet it is fitting there should be a Mother also who with her vertue care and deserts might concurre to the breeding fostering and maintayning of the spiritual life which our Sauiour giues vs this Health-bringing Virgin as S. Leo stiles her is our Mother of whom S. Germany Patriarck of Constantinople an ancient graue authour writeth thus As the breath which we draw continually is not only a signe of life but a cause therof so the most holie name of MARâ—â— which as he sayth the seruants of God haue alwayes in their mouth is both a signe that they truly liue and withal doth cause and conserue life in them and giues them comfort and help in al things And this she doth to al that truly liue yet as the Sunne doth concurre to al natural effects but in greater measure to those that are greater and more noble so al degrees in the Church partake of her light and assistance yet they that are higher in sanctitie and perfection doubtles do most of al feele the benefit of it And a Religious state hath this aduantage that it comes very neere the manner and fashion of life which she herself lead on earth for we may truly glorie that her life was a patterne of a Religious course The manger and and the two yong pigeons and manie things els beare witnes of her Pouertie Her marriage shewes her Obedience being subiect to a man whom she did farre excel in holines of life and wisdome Whaâ— need we speake of her Chastitie seing she was the first that displayed the ensigne therof and held it not only by purpose and constant resolution but by Vow So al do write of her and S Augustin in particular sayth thus Her virginitie also was the more pleasing and acceptable because Christ did not take her after he was conceaued to preserue her himself from an other man that would haue deflowred her but chose her when she was already dedicated to God before he was conceaued to the end to be borne of her The words in which Marie deliuered her answer to the Angel that brought her tidings of a child shew as much How shal this be done because I know not man Which truly she would not haue sayd but that she had vowed virginitie to God before But because the custome of the Israelits did not as yet admit of anie such thing she was espoused to a iust maÌ„ who was not violeÌ„tly to take froÌ„ her that which she had vowed but râ—ther to preserue it from others that might be violent S. Bernard also writeth to the
authoritie which notwithstanding were sufficient to carrie it he being knowne to be so worthy a man in al respects but brings many solid reasons for it and reckoneth vp many commodities of liuing in companie with others which in breef are those 3. First he that liueth alone must needs want many good things and cannot make much vse of those which he hath For no one man can haue al things but some haue one thing some an other that by exchange of duties courtesies bestowed vpon one another Charitie might be maintayned and that which is giuen a man is not giuen him for himself only but for the benefit of others also So that in S. Basils opinion a solitarie life hath two incommodities in it first that it cannot supply by others what it self wanteth secondly that if a man haue more good parts in him them may be for his owne vse they are in a manner lost because they are not put out to profit but hidden vnder ground which our Sauiour in the Ghospel doth much condemne But where many liue togeather a man liues vpon his owne and helps others also wiâ—h it and makes vse of that which he finds in others as much as if it were his owne 4. Secondly he that liueth in companie with others if he sayle in any thing is told of â—â— reprehended and corrected for it and as S. Basil sayth the concurrence of many in it doth make the greater impression in him because no man is so obstinate as not to preferre the opinion of many before his owne single iudgment and yeald â—o the correction which proceedeth from many as the Apostle speaketh to the Corinthianâ— But in a solitarie life it is very hard to know when we do a misse because vice is sotâ—le and we willingly persuade ourselues that we are wel Besids that though the secret iudgments of God should be forcible enough to restrayne vs yet human infirmitie is more carried by them that they see and heare as al are naturally much moued with that which falleth within compasse of sense reason and saith haue nothing so much force and we find by daâ—ly experience that we stand more in owe of men when they are present then o God and his Angels whose eyes we know we neuer can nor do escape Whervpon S. Bernard sayth wel The euil which no man sees no man reprehends where we feare noâ— a controller the teÌ„p our is more bold to come and wickednes is more freely coÌ„mitted But in a CoÌ„uent if thou do any good no maÌ„ hinders thee and thou art not suffered to do euil though thou haue a mind to it it is presently discouered by many presently reprehended and amended as contrariewise al admire al reuerence al imitate the good which they see Thus sayth S. Bernard And Cassian is of the same opinion to wit that in good companie vices are much more reproued being neuer let alone but stil layd opeÌ„ they are quickly cured 5. A third commoditie of liuing togeather ariseth from the vnion of minds and communion of mutual offices and of al things els which as it is much commended in the Ghospel so it cannot be performed in fact and deed when a man liues alone howsoeuer in Wil he may be wel inclined thervnto and of this S. Basil speaketh thus If al of vs gathered togâ—ther in one hope of our vocatioÌ„ be one body and haue Christ for our head are euery one of vs a part of one another truly vnlesse we agree also to be linked togeather in the holy Ghost and iumpe one with another in the likenes of one body and not lead a life euery one bâ— himself seuered from communication with the rest howe is it possible that in such a distraction and as it were coâ—â—ision or separation the parts should sympathise among themselues and performe their duties one towards another For being so seuered a sunder we cannot reioyce wâ—th those that are glad nor haue compassion of those that suffer because the very seperation makes that we know not in what stare they stand This is of S. Basile 6. A nother special commoditie of liuing in common is that as nothing is more dangerous according to the opinion oâ— S. Bernard then to suffer the diuel to siâ—gâ—e vs out in a combat so continual and about a matter of so great weight and consequence as is life euerlasting and to â—iâ—ht alone hand to hand with hâ—m so nothinâ— is more secure theÌ„ to be where we may haue helpe of many that fight togeather with vs. We may read the tragical ends of diuers that liuing many yeares in the desert haue fasted and watched much and perfourmed many notable things and at last spoyled al being circumâ—ented by the deceites of the wily serpent or ouercome by that terrible lion and dragon as Heron who as Cassian reporteth when he had serued God fortie yeares cast himself headloÌ„g into a wel And another that foolishly or wickedly became a Iewe and was circumcised Which kind of mischances hapening very often among those solitarie people we cannot imagin any other cause therof then that one man alone is too weake and 〈◊〉 to wâ—thstand the brunt of so continual and to herce assaults That great Theodosius who was as we read father and gouernour of so great a Monasterie vnderstood this very wel for being perswaded when he was a yong man by Simeon Sitylites to forsake the world he was doubtful within himself a good while whether he should enter vpon a Monastical or vpon a solitarie life but at last hauing considered euery thing preferred the liuing in common farre before the other for as he sayd if in an armye no man is so foolish or so rash as to forsake his ranke and himself alone to set vpon the whole hoast much lesse must we do so in this spiritual combat which is farre more hazardous and wherin we haue to do with an enemie that is farre more terrible 7. The fift vtilitie of liuing in common is not inferiour to the former to wit that it is not so subiect to spiritual pride as is a solitarie life wherin the danger therof is very great according to that saying of S. Hierome In the desert pride quickly creepeth vpon vs and S Basil giueth the reason therof in these words Hauing no bodie with him that can iudge of what he doth it is easie for him to thinke that he hath abundantly done enough whence it followeth that the state of his mind being hidden and priuate to himself he vnderstandeth neither what he wants nor what profit he hath made in vertue For in what can he shew humilitie who hath no bodie vnder whom to humble himself Or what testimonie can he giâ—e of his charitie towards others liuing a part from euerie bodie Or how shal he exercise patience when no bodie doth withstand his wil. 8. By which words of S. Basil we do not only vnderstand
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
impregnable that we shal not need to feare neither force cor fortune neither man nor anie humane chance Which the same blessed Saint doth attribute much to Pouertie for taking vpon him to commend a single life among other prayses therof doth reckon this blessing that it may be poore and cutting of therby al care and danger rayse itself the nearer to Heauen For sayth he he that hath nothing despiseth al things as if he had al at command and with great freedome is bold to speake to Prince and Potentate and to him that weareth the crowne He that contemneth money being a downe-right man doth easily also contemne death itself and being ahoue al fearing nothing dreading nothing doth speake the more freely to al. But a man that is greedie of money is not only a slaue to his money but a slaue to the opinion and reputation of men a slaue to his owne life and in one word a slaue to al that belongeth to this life S. Gregorie also in the seauenth of his Morals doth beate vpon the same point Let vs life vp the eyes of our mind sayth he and behold in what heighth the Elect are inwardly seated that are outwardly oppressed al that which is eminent abroad to their inward sight lyes flat and is contemptible For inwardly lifted aboue themselues they place their soule on high and whatsoeuer they suffer in this life they behold it as it were passing vnder them and little belonging to them and while as I may say they striue in minde to be rid of their flesh they are almost ignorant of what they endure in it For as seated in the top of a great high hil they vtterly contemne the ioyes of this present life and being higher then themselues by a spiritual highnes they behold within al that beneath them which by carnal glorie is so high flowne without From whence it cometh that they spare no power opposing itself against vertue but by the authoritie of their spirit keep downe whomsoeuer they espie lift themselues vp by pride Thus spake S. Gregorie bringing also manie examples of this nature out of holie Scripture as of Moyses against Pharao Nathan against Dauid Helyas against Achab Elizeus against Ioram And the like spirit Religion doth put into those that follow it and giueth them an vndaunted courage not proceedring of pride but from the noblenes of their hart and the contempâ— of al earthlie things euen to stand with Princes and Kings in behalf and defence of the glorie of God 8. It is recorded of S. Bernardin of Siena that he was wery free to speake his mind and when cause required sticked not publickly to reprehend the vices of people of great qualitie without respect of persons In a sermon once he reprehended the Duke of Milan whereupon the Duke being highly displeased sent him word he should die if he left not off S. Bernardin the next day spake farre more sharply against the same vice in a great assemblie of people which confidence of his did so daunt the Duke that he durst neuer after trouble him But to try whether he could be corrupted sent him a golden boule ful of gold which though the Saint reiected with a great deale of indignation the Duke commanded it should be againe presented him with a long complement and much entreatie to admit of it They that carryed it did so presse the Saint that when he saw there was no end rising vp he bad them follow him and going directly to the prison he bestowed it vpon those that were in for debt and set them al free the same day We read that S. Columbanus vsed the like freedome in reprehending Theâ—dorick King of the French for his wicked life And once the King hearing that he was come to towne sent a princelie supper for him to his lodging with al things necessarie and a great retinue to wayte vpon him S. Columbanus seing it reiected it with angâ—ie countenance and speech pronouncing that verse out of Scripture The guists of the wicked are not acceptable to the Highest Adding moreouer that it was an vnworthie thing to pollute the mouthes of God's seruants with meate from him that did so vniustly make warre against them He had scarce vttered these words when al the vessels in which the meate was brought brake in peeces the wine and sider runne about the floare and euerie thing was scattered hiâ—â—er and thither They that serued it were much amazed the King himself much afrighted ranne presently to the Saint telling him He was his seruant in whatsoeuer he would command But not long after he fel to his wonted courses and the Saint spared not to check him and threaten him for it But what shal we say to the courage of S. Anthonie of Padua when Ezelinus wasted Italie with fire and sword he went and spake thus vnto him Thou cruel and bloudie Tyrant when wilt thou make an end of spilling the bloud of men And following on his discourse in he same strayne he ripped vp al his violent proceedings his murthers robberies and pillages threatning him with vengeance from heauen and the wrath of the Eternal God His followers hearing this kinde of language looked for no other but that their Maister according to his bloudie custome should bid them ruÌ„ne the man through that made himself so bold a controuler But it hapned farre otherwise for taking his gyrdle he put it about his owne neck in steed of a rope of a wolf being become a lamb and falling downe vpon his knees he humbly begged pardon for his sinnes and promised he would doe whatsoeuer satisfaction or punishment the Saint would impose vpon him But after a while returning to his former villanies he made an attempt vpon the vertue of the Saint after the manner following He sent some of his retinue to him with very rich presents commanding them that by earnest entreatie and importunitie and al meanes possible they should winne him to accept of them and if he did accept of them they should presently cut of his head if he could not be wonne vnto it they should patiently stand to heare whatsoeuer he would say vnto them They went and with al the courtesie and seeming humilitie of the world they pressed him ouer and ouer againe to admit of the present their Lord and Maister had been pleased to honour him with But S. Antonie with great freedome spake thus vnto them Away instantly with your wicked guifts least the house fal vpon you or the earth open and swallow you vp and we come in danger by your destruction And so sent them away which Ezelinus hearing did euer after honour the man as a great Saint So great is the opinion which the contempt of earthlie things doth breed in the mindes euen of wicked men 9. Now seing a Religious state doth thus arme vs against al aduersitie let vs consider a little also how it doth defend vs in prosperitie that
make great account of Diuine and heauenlie things and to set lightly by earthlie things wherupon S. Augustin hath this saying The Prophet sayth The beginning of wisedome is the â—câ—re of our Lord. And what is the beginning of wisedome but to renounce the world because to be worldly wise is foolishnes Where is that Vnderstanding more quick which diuing into the deapth of euerie thing discouereth clearly from whence they haue their beginning by whome they were created what beauty is in them what benefit they bring vnto vs and how the Authour of them is made knowne by them 19. Knowledge as the tree in the midst of Paradise by which we might haue discerned good from euil flourisheth also in this place neither are we heer forbidden to touch it as then we were but rather we are bid to make vse of it The same we may say of Counsel and Forttitude wherof the one armeth a soule against the vice of head-long rashnes that it may neyther erre nor fal the other strengthneth it against aduersitie that it may reioyce and triumph in the midst of it 20. 〈◊〉 softneth the hardnes of our hart and melts it with loue of God and our Neighbour and the feare of God shutteth vp the ranke that no man may confide in himself or in his owne strength but as the Wise-man admonisheth be 〈…〉 which holesome feare is proper and intrintsecal to Religion For the onlie cause at least a chief motiue why people vndertake this profitable flight from the pleasures of the world to the sweet yoake of Christ is because perceauing the dangers of the world and the malice of the Diuel and their owne weaknes to be so great they can think of no better refuge then to shelter themselues in Religion as little chickens when the kite houers ouer them vnder the wings of our Lord and there to remaine â—d iniquitie passe away and the miserie of this life the whole length wherof is deseruedly called by holie Iob a warrefare vpon earth 21. Wherefore to draw to a conclusion of this point seing there is such plentie of rare vertues in a Religious course what can we liken it vnto better then to a Crowne or diademe of gold set with pearle and pretious stones of al fortes So that vpon whomesoeuer the Crowne is bestowed al the gemmes and pretious stones must necessarily be bestowed vpon him because they are set fast in it for in like manner whomesoeuer God doth inspire to take a Religious course at the self-same time and by the self-same act he conferreth vpon him al the blessings and guifts which I haue rehearsed and that great heape of heauenlie wealth and treasure is at it were at the self-same instant put into his bosome And as when a man is borne into this world al things which are necessary to the constitution of a man are consequently bestowed vpon him to wit the bodie of a man and the members therof and the soule of a man with the properties belonging vnto it because otherwise he should not be a man though this bodie is at first little and the self-same in time and by the continual nourishment which we take growes bigger and bigger and our soule which is at first in a man not vnpolished must be perfected by 〈…〉 industrie So when God who commandeth light to shine in darknes doth â—â—liâ—hten a maâ—'s hart and drawing him out of the power of death makes him wor 〈…〉 the Saints on light he doth necessarily also giue him al the vertues which are necessarily required for the accomplishing of this course as Pouertie Faith Humilitie Obedience and the rest which I haue already mentioned some expresly and directly others at least inuoluedly giuing him a desire and affection to others some with a ful deliberation and purpose to purchase them though al these vertues are afterwards to be conserued encreased and put into a better forwardnes by the grace of God and man 's owne endeauour concurring togeather Which doth euidently discouer the greatnes of this heauenlie benefit For if al these vertues were to be purchased by our owne labour and industrie to what an exigent should we be brought How much toyle and sweat of our browes would euerie one of them cost vs they being so manie in number and so hard to compasse But now being al included in a Religious state of life God that giues the state giues the vertues also and whosoeuer takes the State vpon him must necessarily receaue them togeather with it How great the perfection of a Religious State is CHAP. X. SVPPOSING this great concourse of Vertues whereof a Religious state is compacted as a bodie of manie members as I haue shewed it wil not be hard to coniecture or rather it is apparent of itself how great the perfection of this manner of life is For Vertue being the onlie perfection of a nature that is endued with reason the institute or course of life wherein al vertues concurre in so eminent a degree must needs be most perfect most honourable and most glorious for a reasonable man to liue in And this is that which at this present we wil take into our consideration chiefly recording the sentences of holie Fathers concerning this point least following our owne discours we may be thought to flatter ourselues and praise our owne trade 2. S. Dionyse one of the ancient Writers in the Catholick Church and of greatest authoritie next to the holie Scriptures called the degree and Order of a Bishop a Perfecting degree because it is ordayned for the perfecting of others and the state of Monks whereof he deliuereth manie great commendations he calleth a state of such as are perfect Which our Diuines declaring in other tearmes say that the State of Monks aymeth at their owne perfection the State of a Bishop at the perfecting of others S. Basil in his Sermons of the Institution of a Monke hath this discours He that renounced the world must make account and alwayes beare in minde that he hath stepped a degree beyond the bounds of humane nature and betaken himself to an Institute farre different from the course of the bodie and consequently vndertaken to imitate the conuersation of Angels For it is proper to the nature of Angels to be free from earthlie tyes and hauing their eyes continually fixed vpon the face of GOD not to be drawne to contemplate anie other beautie This is S. Basil's iudgement of this course of life which els-where he calleth a Sublime and excellent manner of liuing 3. S. Hâ—erome in his Epistle to Hedibia speaketh thus Wilt thou be perfect and stand in the highest rank of promotion Doe that which the Apostles did Sel what thou hast and giue it to the poore and follow thy Sauiour attend vpon the sole naked Crosse with sincere vertue And in another of his Epistles to Demetrius It is the heighth of an Apostolical life and perfect
perfection For the possessions of the Church are not our owne but common therefore euerie one that contemneth his owne forsaking or selling that which he had if he be chosen Prelat of a Church he is made steward of whatsoeuer the Church hath And beingeth the example of S. Paulinuâ— and S. Hilarie who selling their patrimonie distributed the money among the poore being afterwards both of them created Bishops did carefully menage the Church-liuings 3. That the Clergie did liue in common may be proued both by what we haue sayd and by the Epistle of S. Clement Pope to the Clergie of Hierusalem where he sayth It is necessarie for euerie one to liue in common but specially for them that desire to serue God and to imitate the life of the Apostles and of their Disciples S. Gregorie also writing to S. Augustin willeth him to bring in among the Clergie of the Church of England which was then budding the manner of conuersation which was practised by our fore-fathers in the Primitiue Church when no bodie called anie things his owne but the possessons which they had were al common among them And among the Canons of Eugenia the Second we find a Decree commanding that the Clergie should haue one Refectorie one Dormitorie and so of the rest of the Offices Finally that they were obliged to these things by Vow Pope Viban testifyeth in his Epistle to al Bishops when after diuers other things directing his speach to the Clergie he sayth thus Whosoeuer among you hath vndertaken a common life and vowed that he hath nothing proper let him take heed that he make not his promise voyd but keepe carefully that which he hath promised God that he may not heape vpon himself damnation but merit because it is better not to vow then not to performe his Vow 4. By al which we may see that in those dayes either al the Clergie or in a manner al specially they that did ayme at greater perfection did make these three Vowes and consequently were truly Religious men In which also Diuines doe agree and in particular Medina a learned Authour handling this question of purpose bringeth manie proofes for it and among others confiâ—meth it by the name of Canons which is yet in vse and is as much to say as Regulars And moreouer he sayth that the case of the Parish-Priest was also the same and that it was not frâ—e for them neither to possesse anie thing as their owne but that in regard they must necessarily liue at large in their Parish and could not be with the communitie among the rest they were exempted much afâ—er the manner that now adayes Monks are when by command of their Superiours they are sent to gouerne a Parish Thus he and addeth that Pouertie in which Religion consisteth was so proper to the Clergie that it was rather by sufferance that they began to haue anie thing proper And proueth it by tha saying of S. Augustin whâ— in one of his Sermons of the Common life of the Clergie sayth that heertâ—â—ore he was of a mind not to take anie into the Clergie but those that would leade their life in common but afterwards he altered his mind least which was worse anie through hypocrisie dissembling should breake the Rule and not satisfye his promise and therfore from thence forward he would admit a man into the Clergie though he would not liue in common Out of which Medina doth argue that the nature of the State requireth that a man should professe Pouertie and if al did not doe it it was by sufferance and dispensation 5. And I imagin that the causes of this relaxation might be two First the great encrease of the number of the Clergie for the number of Christians growing to that height that they could not be holpen by few and it being also a great ornament to the Church to haue manie Ministers the feruour and zeale of perfection could not be so wel maintayned in so great a number An other reason might be because the farther times grew from the primitiue state of the Church Charitie and the loue of God grew also more cold among men self-loue and the affection to priuate commodities taking place so that it was hard to keepe al the Clergie to that strict denial of al things and yet some that had more courrage and more feruour maintayned it and so applyed themselues to the functions of the Clergie that they performed also the offices of Religious people and kept their wonted orders exactly S. Ambrose commendeth Eusebius Bishop of Vercels for his diligence in this kind ordering his Clergie so that as he speaketh he required of them two things togeather the continencie of the Monasterie and the discipline of the Church These being different in themselues Eusebius of holie memorie first ioyned togeather in the Western part dwelling in the cittie kept the orders of Monks gouerned his Church with sobrietie of fasting For it doth greatly aduance the grace of a Priest if he bind youth to the practise of Abstinence and the rule of Integritie and barre them that dwel in the cittie from the vse and conuersation of the cittie Thus speaketh S Ambrose of Eusebius making him if we marke it not absolutly the first Authour of this manner of liuing but the erectour of it in the Western parts only for it flourished in other Countries long before as we find by that which Pâ—sâ—dâ—nius writeth in the Life of S. Augustin where he telleth vs that S. Augustin practised it erecting a Monasterie within his Church where al liued at common charge and did eate at the same table and no bodie called anie thing his owne and moreouer addeth that this fashion of liuing was first brought-in vnder the holie Apostles Pope Pius the Fourth speaketh to the same effect when in a Bulle of his decreing certain things for the honour of the Canon-Regulars he giueth this reason because this Order was instituted by the Apostles Nauarre cites the Bulle and addeth manie things to like purpose So that S Augustin also was not so much the first Founder as the restorer or Reformer of this Religious Order of the Clergie and I meete with no man that maketh anie doubt but that the Order which he did institute is the same Order of the Canon-Regulars which euen now I mentioned For when S. Augustin dyed and the cittie of Hippo was destroyed by the Wandals Gelaâ—iâ—s an African borne came to Rome with some Religious of that Order and himself beinâ— afterwards made Pope his Companions perseuered in the Religious course which they had begunne and the Church of Lateran was assigned them for their dwelling Wherof we finde good testimonie to this day both in the ruines of that Monasterie and in some of the Popes Bulles and specially of Pope Eugenius the Fourth And it is vpon record that their employments were to say
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
feeling the kingdome vpon a yonger sonne called Alberâ—us and giuing him holesome Instructions he retired himself againe to his Colle 19. These are the Kings that in aâ—cient time embraced a Religious life for in laâ—er Ages these kind of examples are farre more seldome to be seen And yet we find it recorded that Iohn Prena King of Hierusalem and Emperour of Constantinople was a Franciscan-Friar For S. Francis appearing once visibly vnto him while he was at his prayers and offering him his habit he presently sent for his Ghostlie Father and tooke that habit vpon him and not long after died of a feuer and coming as it were at the Eleuenth houre receaued notwithstanding his hire Henrie King of Cyprus was yet more happie for he liued manie yeares in that holie Institute and is glorious both for vertue and miracles 20. Finally Iohn king of Armenia is not to be left out whose kingdome was so large that he had foure and twentie kings vnder him al crowned with Princelie Diademes but he forsaking so great a kingdome resigning it to his nephew Leo chose to be abiect in the house of God and rather to serue for his loue then to rule ouer others The Turks breaking into the Countrey and Leo not being able to make head against them Iohn seing God's cause in danger putteth armour ouer his Religious weed and after this new fashion going into the field is maister of it with very great losse on the enemie's side but following the victorie it pleased God he was slayne in a certain skirmish and so went to enioy the reward of Heauen 21. Next after Kings and Emperours their sonnes doe follow manie of them hauing preferred a Religious life before al worldlie honour And first Charles the Great had three of his sonnes that were Monks Hugo Drogo and Pipâ—n The two first embraced that course of their owne accord Pipin was at first compelled vnto it by his father because he had thought to make himself King afterwards when he had tasted of that quiet life and found it sweet he willingly continued in it They al liued about the yeare Eight hundred and thirtie 22. The three sonnes of Vibian king of Ireland were al of them Monks and al of them Saints Froscus Folliang and Vltan They in the yeare Six hundred and fiftie forsaking their Countrey came into France and were courteously entertained by Clouâ—s then king who also giuing them choice of a place where they would make their aboad they built the Monasterie of Pontiny and there chose their seate But the holie contention which hapned betwixt the two sonnes of a Brittish king about the yeare Six hundred fiftie seauen is very rare and memâ—rable â—or Iudaellus succeeding his father in the kingdome discouereth to his brother a purpose which he had of entring into Religion willing him to prepare himself to take the gouernment vpon him of the kingdome which shortly he would leaue him Ioyce desired his brother to giue him eight dayes tearme to consider of the busines and in the meane time preuenting his brother he betooke himself priuately to a Monasterie to the end he might not be hindered of his resolution thinking with himself that if the fortune of a King were such as it was best for his brother to forsake it it could not be good for him to accept of it 23. Richard also king of England had two sonnes that were Religious in the yeare Eight hundred and two one of them by name Willebald professed in Mount-Cassâ—n the other Vâ—ebald at Magdebourg in Saxonie 24. No lesse noble were the two brethren Clotaire and Carleman sonnes of Charles King of France in the yeare Eight hundred fourtie one both of them preferâ—ing the yoak of Religion before their Royal Scepters And in the number we may place Frederick sonne of Lewâ—s King of France in the yeare Nine hundred threescore and two and Henrie sonne of an other Lewis King of the same Countrey though somwhat later to wit in the yeare One thousand one hundred and fiftie 25. The first that we read of that entred among the Franciscan-Friars was 〈◊〉 eldest sonne of the King of Mallorca who though by right he was to haue succeeded in the Kingdome preferred the Kingdome of heauen before it and entred as I sayd into the Order of S. Francis and leading therin a very holie life did much good also to his Neighbours both by word and example 26. An other of the same Order was Lewis eldest sonne also of Charles the Second King of France a man of singular parts both for bodie and mind He while he was left in Spayne for a pledge resolued vpon this holesome course of Religion and the Franciscan-Friars stil differring him for the respect which they bore to the King he bound himself publickly more then once by Vow vnto it And when afterwards in the yeare One thousand two hundred ninetie seauen Pope Boniface the Eight presented him with the Archbishoprick of Toulcuse he would not accept of it vnlesse they would first agree that he might enter among the Franciscan-Friars according to his former Vow and so taking the habit in a great assemblie of the Nobilitie he neuer left it of but togeather with the weed continued also the rigour of the life belonging vnto it and mingled Religious exercises with his Episcopal cares 27. His nephew Peter sonne to the King of Aragon followed his example in the yeare One thousand three hundred fiftie seauen And it is recorded of him that while he was in deliberation of abandoning the world and hung doubtful in the contention of flesh and spirit as it hapneth to very manie this S. Lewis appeared vnto him in the night with some of the Brethren of his Order al in great glorie and encouraged him to take that course of life which was in Heauen so highly rewarded and so he did not long after and liued in Religion twentie yeares to the great benefit of himself and manie others for that he was a great preacher and inflamed manie in the loue of God by his sermons 28. It is not possible to name or number al the Dukes and Lords and inferiour Princes that haue led a Religious life yet we wil point at some by the way Of this degree was Algerius Duke of Aquitaine and his sonne Amandus in the yeare Foure hundred thirtie nine also Anselme Duke 〈◊〉 Modeâ—na Anno Seauen hundred and fourtie Dietland and Ancigard Dukes of Sueuia in the yeare Eight hundred and fifteene Vigâ—sius Duke of Spoleto in the yeare â—ight hundred and twentie Wiliam Duke of Gasconie in the yeare Foure hundred and fourtie and after him another Wiliam Second of that name in the yeare Nine hundred and twelue of whom it is recorded that in the Monasterie of Cluny he led so humble a life that he was euer subiect 〈◊〉 the least and lowest and being by his Abbot put to bake some bread
recompence for the selfsame binne that was emptie before was presently found ful of bread and that very white We shall not need to say anie thing of his wisedome because when he was but yet a priuate man he was as it were an Oracle in al doubtful questions at home and abroad insomuch that euen then he was commonly knowne by the name of Antonine the Counsellour Great was also the feruour and constancie wherewith he more then once defended the liberties of the Church against those that were in highest authoritie In which busines he once answered one that threatned him grieuously that he did not feare him because he had stil a corner wherunto he should no vnwillingly retire himself and withal shewed him the key of his Celle which he kept of his Monasterie giuing to vnderstand besides from whence he had receaued so much courage 13. Manie like examples we might lay togeather not only out of Italie from whence the former are taken but from people beyond the Seas and beyond the Aâ—â—â—s among whome Religion did anciently wonderfully flourish but because our intent is not heer to write a Historie of these things we wil coÌ„tent ourselues with one S. Dunstan who about the yeare One thousand twentie being Abbot of Glastenburie was made Archbishop of Canterburie in which dignitie it is incredible how nobly and how beneficially to his flock he carried himself We find in particular that he was wont to rebuke the two Kings â—â—â—elstan and Edward his successour with such freedome and confidence that he was twice bannished for that cause and yet called back againe and vsed by the selfsame Kings in publick businesses of great weight such was the opinion which they had of his wisedome He was rare also for his guift and feruour in preaching the Word of God and one Ascension day as he was at â—â—s prayers preparing for a Sermon an infinit number of Angels clad in white presented themselues vnto him and told him that they came to carrie him to heauen if notwithstanding he were readie He answered them that for his part he was readie but yet it would grieue him if vpon so high a Day the people would be frustrated of the food of the Word of God And the Angels taking his excuse appointed the next day to come for him wherin he departed with excessiue ioy 14. In these our dayes we haue had occasion to behold the like vertue in diuers Prelats and particularly in Martin Sarmiento a Franciscan-Friar who hauing long laboured with abundant fruit in the Prouince of Mexico in the West-Indies was at last presented with the Bishoprick of that place but stood constant in the refusal of it til commanded by his Superiour in vertue of holie Obedience he accepted it And hauing vndertaken it he altered not his humble and austere manner of life but wore the Habit he did before and trauelled about al his Dioces alwaies on foot with one of his Friars for his Companion and finally dyed in the performance of his function hauing spent three whole dayes one after an other in ministring the Sacrament of Confirmation 15. Which examples in my opinion doe make it much clearer then anie reason or proofe by argument can doe that Religious Orders haue in al times been as it were a Seminarie or Nurserie of Prelats and of Prelats that haue been exceeding beneficial both to their owne charge by their worthie labours and to others by theâ—â— example of life Of the fruit which Religious people haue brought-forth in the Church of God CHAP. XXX WHEN the wisdome of God had begun to lay the grounds of the Order of the Gray-friars in S. Francis and his eleuen first Companions and this new ofspring was vpon the poynt of being brought forth it was represented in a Vision to Pope Innocent after this manner He conceaued that he saw the Church of S. Iohn Lateran where at that time the Pope had his Pallace gaping at the foundation and readie to fal and that a poore beggarlie fellow came running towards it and held it vp with his shoulders When not long after S. Francis with his little Companie presented himself before him demanding approbation of his Rule the Pope beholding him attentiuely and weighing his Rule with good aduice made no questiâ—n but that he was the poore man that was shewed him in the Vision aboue mentioned and the euent proued it true For not only that Age wherin this Order sprung vp was wonderfully enlightned and holpen by it but it hath euer strengthned and vpheld the Church of God these 376. yeares which it hath continued since the first beginning of it 2. Which commendation as vndoubtedly it belongeth not falsly and idly but by the true and solide testimonie of that heauenlie Vision to the Order of S. Francis so in my opinion it may as truly be giuen to the Order of S. Dominick which hath laboured in the same cause with no lesse industrie and in like manner to al other Orders which our Lord from time to time hath sent fresh workmen at diuers houres into his vinyard And if it may be sayd of euerie one of them seuerally that they haue been so beneficial for the defence and cultiuating and maintaining of the dignitie of the Church how much more truly may we say it of al of theÌ„ togeather So that we must needs conclude that the profit and fruit which Religious Orders haue wrought in the world since they were founded is vnspeakable For setting al other things aside their prayers only hidden deserts in the sight of God certainly are very powerful to reconcile him to mankind Vpon which ground S. Bernard saith that they are ordained to pray for the bodie of the Church for the liuing and for the dead and S. Gregorie Nazianzene that their teares are the deluge of sinne the world's satisfaction and purging and Eusebius as being consecrated to God in 〈◊〉 of al mankind â—ho therefore can imagine from how manie mischiefs and what disasters the world hath been freed by their intercession what benefits their prayers haue obtained how often our Lord hath been appeased not only at their humble suit but at the verie sight of their good deeds But to say no more of the account which God makes of them and of that which is only knowne to him let vs goe forward in the consideraton whâ—ch we haue propâ—sed concerninâ— al of them and weigh the fruit which in al Ages they haue brought-forth two seueral wayes first by example then also by their labour and industrie 3. As for matter of Example it cannot be denyed but that for the most part al Euanâ—elical vertues had been hidden in darknes but for the light which Reliâ—ion hath giuen them first practising them and by their verie practise presenting them to the view of al men as it were in a publick Theatre to be beheld of al. So that their modestie humilitie
delightful state tasting vpon earth the first fruits of the Celestial habitation where euerie thing shal be brought to a most perfect peace and concord Which I take to be that peace and that sitting at rest and quiet and that inward silence which is promised by the Prophet Esay to Vertue by the general name of Iustice which giues euerie one his due For no State doth so perfectly giue euerie one his due as Religion giuing and restoring and perfectly subiecting vs to God whose we are al of vs by right as I shewed else-where And the work of Iustice sayth he shal be peace and the performance of Iustice silence and securitie for euer And my people shal sit in the beautie of peace and in tabernacles of conâ—idence and in a quiet ful of wealth What doth man desire more then rest and quiet not that rest which is idle and vnfruitful store wherof we see in idle people of the world but such as is wealthie and profitable and furnished with al spiritual commodities as the holie Prophet describeth it Of the pleasure which Religious people take in Prayer CHAP. VI. TO the delights which we haue hitherto spoken of we may adde the comfort of Prayer and Meditation which taketh-vp great part of a Religious life How great the sweetnes of it is and how properly Religion may be sayd to be the true seate of it Esay the Prophet wil tel vs comprizing both in these few words The sonnes of the stranger who adhere to our Lord to worship him and loue his name and to be his seruants euerie one that keepeth the Sabbaoth least he pollute it and obserueth my Couenant I wil bring them to my holie hil and make them ioyful in the house of my prayer their Holocausts and their Sacrifices shal please me vpon my Altar because my house shal be called the house of prayer to al people This is the large promise of the Holie-Ghost which not only for the inward sense but euen for the outward sound of the words doth so properly agree to euerie Religious person that we may spare to interprete it further least as S. Augustin sayth in a certaine place vpon the like occasion 〈◊〉 dead the sauour of the Prophetical speach And what wonders is it that God shewing his Prophets his Church that was to come should withal shew them so long-before the beautie of a Religious course which is so noble a part of the Church 2. First therefore the name of Strangers doth fitly sute with them because they haue nothing in the world of their owne but as pilgrims vse it as if they did not vse it they haue no permanent cittie of abode but seeke that which is to come they adhere to our Lord being fastned vnto him with the strong and indissoluble bond of their Vow and are truly his seruants and so stiled by al because they liue continually in his seruice and their glorie is to be called as they are they offer vnto him Holocausts and Sacrifices and that often because they offer themselues wholy and they keepe his Sabbaoth liuing not lazily without profit to themselues or others as the people of the world oftimes do but a quiet and retired life ful of holines and deuotion keeping holie-day from the works of the earth and bestowing themselues wholy in the contemplation and loue of God 3. Now why may not Religion be called also the House of Prayer which God doth so much honour as to stile it His House seing it requireth so much exercise of prayer and affordeth so much commoditie of performing it as it ought to be performed For first Religion riddeth vs of al outward care not only of following husbandrie or trading in marchandize and such like negotiations of greater consequence but of those which are of lesse note as the care of household-busines education of children finally of al. These are the banes of Meditation and Contemplation not only because they take vp al our time but much more because they stirre vp so manie passions of anger and feare and sadnes according to the seueral euents which happen These Passions partly disquiet our mind that it can settle to nothing and consequently absolutly hinder Contemplation partly they do so ouerwhelme it that they dead our spirits and suck-out al the iuyce which is in vs. For that which Abbot Isaac a great man in Cassian doth deliuer cannot be denyed to wit that to pray wel it is necessarie vniuersally to cut-of al care of carnal things for so he speaketh Secondly that we doe not only shot out care but the verie memorie of al kind of busines thirdly we must cut off al detraction multiplicitie of idle words and aboue al the passions of anger and sadnes finally vtterly roote-out the remaynder and occasion of auarice and carnal concupiscence Which if it be true certainly the true exercise of prayer is as rare in the world as these hindrances and inconueniences are frequent in it and contrariwise in Religion it is easie to practise it because the state itself hath alreadie barred al these impediments 4 Moreouer Chastitie and a single life is a great help to Prayer which in reason euerie bodie may see to be true and the Apostle sayth it commending Virginitie and a single life because as he speaketh it giues a man leaue to pray to our Lord without hindrance The reason wherof among others as I take it is because as our mind growes lumpish and beareth alwayes downewards to base and earthlie things by the vse of corporal pleasure so by continencie it becomes light and quick and able as it were with certain wings to life itself vp to God the puritie which is in itself furthering the coniunction of it to that puritie which is God The humilitie also of so poore an estate and so farre from al human glorie is a special disposition to Prayer For as we reade of our Sauiour that in his life-time he louingly embraced the little ones that were brought vnto him and checked his Disciples that would haue forbidden them saying Let the little-ones come to me for of such is the Kingdome of heauen So we haue iust cause to think that he practiseth the same now in heauen and conuerseth familiarly with such as be little For if he made so much demonstration of loue towards them that had nothing humble in them but the tendernes of their age how much greater signes of loue wil he shew to them that haue voluntarily humbled themselues and brought themselues to that excesse of Pouertie and meane estate which the Religious liue in So that for these and manie other reasons there can be no doubt but that Religion is the House of Prayer that is the most commodious and most conuenient place that can be to exercise our mind in prayer and continue our thoughts in contemplation of heauenlie things 5. Now to speake of the delight and pleasure which is
that we can no more doubt of it then if we saw it with our corporal eyes so we see Vertue in the acts therof as if it were really before vs. We see Charitie extend itself to the seruice and tendance of our Brethren we see Humilitie stooping to seruile offices and often humbling itself vnto them in Religion we see Patience in enduring hardnes and embracing the Crosse finally we see al other Vertues of the mind and haue them in our eyes when they walke out before vs about the careful performance of their seueral duties 5. And besides this comelines of Vertue and Sanctitie there be manie other things in most Religious people for which we ought in reason highly to esteeme and desire their conuersation For some are eminently learned others profoundly wise others wel-spoken a guift which the Apostle reckons among the rest And as for the pleasure which men take in these things I appeale to secular people themselues who by their often repayre to Religious houses doe sufficiently testifye the contentment they take in their presence and conuersation though otherwise their palate be distempered with the disordered pleasures of this world and yet thither they come for comfort in aduersitie for light and counsel in their doubtful questions for aduise and holesome admonitions vpon al occasions and they think the world goes wel with them if they can enioy this comfort for an hower or two but with Religious people it is an ordinarie thing and continual and they haue it at command as their owne and cannot but imparte these comforts to those that liue in house with them and are their Brethren farre more abundantly and more confidently then they can with strangers 6. Whence we may deduce another branch of pleasure growing from Religious conuersation to wit that by liuing togeather they haue often yea continual occasion and entercourse of such friendlie offices as must needs entertayne and encrease the brotherlie loue which is betwixt them as fire is nourished with wood and coale For first they liue togeather like bosome-friends they meete often they speake often courteously one to another secondly they are alwaies doing and receauing good turnes from one another they prosser their seruice not as worldlie people doe idly and for the most part for their owne ends but are really desirous to serue them in spiritual things and ayme at nothing else in it but to benefit their neighbours and brethren and aduance the glorie of God For we must nâ—t think that Vertue and Sanctitie is so rigid and inflexible as if it were of iron or that it is alwayes mute dreaming of nothing but of doing pennance Rather in al occasions but specially in conuersation with others it is pliable and affable the sweetnes of charitie inclining thervnto and making people to condescend and accommodate and enlarge themselues to their neighbours What therefore can be more delightful then to be thus continually endeauouring â—o requiâ—e one another's courtesies and striuing to ouercome their companions in charitable offices specially where a man cannot wel â—el whether it be better to ouercome or to suffer himself to be ouercome in Charitie So that that which Aristotle affirmeth of Friendship in general is much more verifyed in this holie league of friendship that though the ground of friendship be farre more noble and honourable then the pleasure of profit which comes of it because it is grounded in vertue and honestie yet hauing so noble an ofspring neither pleasure not profit is wanting but rather it is very profitable in regard of the manie good offices which passe betwixt friends and much more delightful then anie thing grounded vpon a meaner motiue because the vertuous actions and behauiours of our friend is no lesse pleasant vnto vs then our owne 7. We may adde for a complement and as it were a delightful fawce to the meate which is heer serued in that ordinarie friendship is subiect to manie branglings by reason either of the difference of mens minds or of their fashion and behauiour or of their state and calling or by age growing vpon them or by desire of something which both parties cannot enioy and manie such like accidents which oftimes are cause of great fallings-out and much hatred and make an vtter breach of friendship when they happen and before they happen breed manie suspitions and iealousies insomuch that there can be no solid comfort almost in anie worldlie friendship specially the world being so generally infected with the poyson of self-loue euerie one drawing to his owne ends which is the absolute bane of al true league and friendship The league which is betwixt Reliâ—ious people on the other side is ful of solid pleasure because being grounded in charitie and free from al priuate interest it is not subiect to those dangers and casualties which I spake of but as Abbot Ioseph in Cassian sayth very wel wheras al secular friendship wherof there he recites seueral kinds is fickle and vnconstant that only is permanent and indissoluble which is grounded in the likenes of vertue This is not subiect to be broken by anie casualtie distance of place or length of time cannot shake it nor death itself dissolue it 8. And this pleasure which I speake of occurres vnto vs by conuersation with anie particular man among vs what then shal I say of the whole familie or Colledge or house-hold of the ioy which is to liue in such companie For who is there that hath not experienced in himself that as often as he hath beheld so manie of his Brethren in that decent graue and deuout manner of habit and carriage which is vsual among them either singing in the Quire or going in Procession or set at a sermon or Exhortation or working at their manual exercises or sitting at board in their dining-roome who is there I say that hath not found himself ouerioyed at such a sight and sayd in his mind These are the hoast of God armies not of souldiers but of sonnes of the Highest This made S. Leo say that it did exceedingly reioyce him whensoeuer it was his good hap to behold a companie of seruants of God that in so manie Saints he felt the Angels present made no question but God did visit them al with more plentie of his graces when they were al togeather as so manie glorious tabernacles of God so manie excellent members of the bodie of Christ shining with one light A saying worthie to be noted in regard he stileth them that are consecrated to God tabernacles of God and excellent members of Christ hauing euerie one of them their particular light in themselues but yet giuing a greater light much more contentment by it when that which is seueral in them meetes with al the rest togeather and diffuseth itself farre neere by that coniunction that next vnto the blisseful ioyes which we shal haue in the loue and contemplation of
the life of the Soule eternal And what ioy think you should we conceaue of this euerlasting fruit seing we find a Heathen Philosopher reioycing at the temporal progresse of his Disciples and esteeming it a very iust and reasonable cause of ioy If a tree sayth he when it is come so farre as to bring forth fruit reioyceth the husbandman if a shepheard take pleasure to see the fruit of his flock if euerie man beholding the child which he nurseth delights in the growth of his child as in his owne how dost thou think it fares with them that haue nursed vp wits when knowing the tender beginnings of them they behold them suddenly flourish Thus spake this Heathen Philosopher of the brickle â—â—ort momentarie fruit which he could arriue to know The fruit of our labâ—â—â—s is spiritual immortal so that if as our Sauior testifyeth there be ioy in heauen vpon one sinner doing pennance is there not the like cause of reioycing on earth when we see a man either coÌ„uerted to do pennance for his sinnes or established in vertue and taking great strides to perfection Doubtlesse there is For certainly in this one we haue manie causes of ioy coÌ„fort the glorie of God the saluation of our neighbour whom we are coÌ„manded to loue as ourselues a ioyful most admirable representation of the Diuine goodnes clemeÌ„cie patieÌ„ce not only in bearing with the lost sheep but in bringing it againe to the fold vpon his shoulders of which goodnes and clemencie we are witnes and spectatours Finally it is no smal encrease of ioy that we find ourselues made partners in some measure in so great and so noble a work and able in a manner to glorie with S. Paul and say I planted For it is natural for euerie bodie to loue and take delight in that in which he hath taken some kind of paynes and the more excellent the work is the more pleasure he takes in it And what greater work can there be then to make men Saints a work not only proper to God alone but the greatest of al his works a work wherof S. Paul reioyced in the Philippians saying of them My ioy and my crowne and in the Corinthians stiling them his glorie in the day of our Lord and to the Thessalonians What is our hope and ioy or crowne of glorie Are not you before our Lord IESVS CHRIST in his coming For you are our glorie and ioy Wherefore seing Religious people labour so diligently in this haruest of Soules and haue so manie peculiar helps towards the reaping of the fruit of it as we haue shewed in the precedent Booke their ioy and comfort in it must also necessarily be both most assured and continual Of the Hundred-fold promised to Religious people CHAP. XIII THat which we haue hitherto sayd of the pleasantnes of a Religiouâ— course of life is very admirable Yet one thing remayneth behind more to be valued then al the rest as contayning indeed al other things and hauing it we may iustly make account we haue al. This is the large and ample and magnificent promise which Truth itself makes vs in these wordes Euerie one that shal leaue father or mother or brethren or sisters or house or lands shal receaue a hundred-fold in this life Of which promise S. Bernard discoursing sayth and very truly These are the words which haue perswaded men through the whole world to contemne the world and embrace voluntarie Pouertie words that fil Cloysters with Monks Deserts with Anchorets These I say are the words which put Aegypt to pillage robbe it of the best vessel it hath This is that liuelie and efficacious word conuerting soules by a happie ambition of sanctitie and faithful promise of truth Finding therefore so great a promise vpon record and knowing withal that he that makes vs this promise cannot fayle of his word nor forget how faâ—re he hath engaged himself it concernes vs diligently to search into the riches of it and acquaint ourselues throughly with the treasure which it containeth 2. Cassian in his last Collation relating a discourse of Abbot Abraham sayth that the words of this promise are to be vnderstood plainely as they sound to wit that we shal receaue the verie things which we leaue in quantitie multiplied For saâ—thlâ— whosoeuer contemning the loue of one father or mother or child for Christ's sake doth passe into the most sincere loue of al those that serue Christ shal receaue a hundred-fold in quantitie of brethren and parents that is to say for â—ne he shal find so manie fathers and brethren that wil loue him with a more ardent and more eleuated kind of loue and shal be also enriched with possessions and lands in like manner multiplied that is whosoeuer abandoneth one house for the loue of Christ shal possesse innumerable Monasteries as his owne in al parts of the world and enter vpon them as vpon his owne land of inheritance For how doth not he receaue a hundred-fold and if we may be so bold as to adde anie thing to the words of our Sauiour more then a hundred-fold that forsaking ten or twentie seruants that wayte vpon him by force and are scarce to be trusted is attented euer after with the voluntarie seruice of so manie men wel borne and of honourable descent A notable saying comprehending not only Religious people that haue reuennues in common but al in general euen those that professe the strictest Euangelical Pouertie that can be and haue nothing either in priuate or in common for these also haue their hundred-fold of almes which the faithful bring-in vnto them abundantly of deuotion Let vs giue care sayth S. Bede discoursing of this kind of Pouertie to the ioyful promises of our Lord and Sauiour let vs see how out of the special fauour of his goodnes he promiseth them that follow him not only the rewards of eternal life but excellent guifts also in this present life Euerie one that shal leaue house or brethren or land for my sake shal receaue a hundred-fold For he that renounceth earthlie loue and possessions to follow Christ the more he profiteth in his loue the more he shal find that wil be glad to embrace him with inward affection and maintayne him with their outward substance The first degree therefore of this hundred-fold in this world is to receaue it euen in these outward things 3. But the inward treasures which God bestoweth vpon vs are farre greater and more to be esteemed to wit a sweetnes and satietie in our soules incomparably better then al earthlie pleasure S. Hierome conceaued right of it and sayth that the promise of our Sauiour is to be vnderstood in this sense that he that forsaketh caâ—nal things for our Sauiour shal receaue spiritual which for the worth of them are in comparison of earthlie things as a hundred for one And what shal we
telles vs that they signifie foure Vertues wherewith while our hart is watered the heate of al carnal desires is alayed 4. Let vs see how that agreeth to Religion which God sayd of Man It is not good for man to be alone let vs make him a help like to himself What doth this signify but the help which euerie one findes in the companie of his Brethren for the benefit of his owne soule and for the more profitable assistance of his Neighbour Certainly it is not good for a man that desiâ—eth vertue to be alone rather it is dangerous and hurtful both because it is more easie for the Diuel to supplant him and himself is more apt to be wearied with the labour 〈◊〉 vertuous course of life a man cannot but want sometimes good counsel and good example Great therefore is the help which Conuersation with our Brethren doth yeald vs and is more like ourselues then the help which was made for Adam because that was only like in nature heer the Sexe is the same and our habit and orders and al things els are alâ—ke 5. If we looke also into the inward disposition of mind in which our first Father was at the time of his creation we shal find no smal resemblance of it in Religion S. Ioâ—n Chrysostome discoursing of the happines of Monks and comparing them with Adam while he liued in Paradise expresseth it in these words Wâ—y should these be in worse case then he when before his disobedience he was busied in working in Paradise He was troubled with no worldlie care no more are these He conuersed with God with an vpright conscience and so doe these and so much the more freely by how much they haue greater grace bestowed vpon them by the guift of the Holie-Ghost 6. Finally S. Bernard discoursing of the delights of this Paradise sheweth withal the way and meanes which we must take to come vnto it and it is reason we should learne of him Do not think sayth he that this Paradise of inward pleasure is anie corporal place We must not walk with our feete into this garden but with our affections It is not commended for store of earthlie trees but for the pleasant and comelie plants of spiritual vertues It is a Garden enclosed where a sealed fountaine is deriued into foure branches and one veyne of wisdome spreads itself into foure seueral vertues There beautiful lillies spring forth and when the flowers appeare the voice of the Turtle-doue is heard There the Spikenard yealdeth the Spouse a most fragrant smel and al other spices abound while the South-wind bloweth the North-wind is shut out In the midst is the Tree of Life the Apple-tree mentioned in the Canticles more precious then al the trees of the woods the shade wherof cooleth the Spouse and the fruit is sweet in her throat There the brightnes of Continencie and the knowledge of sincere truth enlightneth the eyes of our hart the melodious voice of the inward CoÌ„forter giueth ioy and gladnes to our hearing There the pleasant Sent of a fruitful field which God hath blessed doth as it were beate into the nostrels of our Hâ—pe There we haue a tast of the incomparable daynties of Charitie and eate greedily of them and the thornes and brambles wherewith it was pricked before being now cut downe and our soule annoynted with the oyle of Mercie it reposeth happily in a good Conscience And al these things are not reckoned among the rewards of the life to come but are part of our hire in this temporal warfare and belâ—ng not to the future but rather to the promise of the Church which now is For this is the Hundred-fold which euen in this world is bestowed vpon those that contemne the world These are the words of S. Bernard the bare rehearsal wherof whom should is not in reason moue to labour for so great blessings and to resolue for euer to liue where there is such plentie of happines 7. And yet we haue no great cause to wonder that Religion should be so like the terrestrial Paradise seing it is like to Heauen itself which is in farre greater honour For indeed if we looke wel into the nature of a Religious life it is a liuelie patterne of that happie and blisseful habitation and resembleth it in al points as neer as possibly the liuing in this world can come neere vnto it And because I wil not haue anie man think that I speake this of my owne head S. LaureÌ„ce Iustinian shal speake for me who hath a long eloquent discourse to this purpose in the booke which he wrote of Monastical perfection and among other things he sayth thus in expresse words In al human things and in this pilgrimage of ours there is no such liuelie picture of our heauenlie Countrey as is Monastical conuersation and a Congregation dedicated to the seruice of God And then confirmeth this his 〈◊〉 with manie solid euident proofes which whosoeuer wil may reade in him And â— Basil was directly of the same opinion for hauing made a long discâ—â—â—se of the excellencie of a Religious life in the end he concludes that vpon earth there is not anie thing so great or so beautiful as to deserue to be compared with it and that therefore we must seeke to heauen to haue a likenes of it because as in heauen al things are incorruptible so also among Religious people and as the Cittizens of heauen loue intirely togeather so doe Religious people 8. The first reason therefore of similitude between Heauen and Religion if we follow S. Basil is Incorruption that is Chastitie because as in heauen they neither marrie nor are giuen in marriage according to the saying of our Sauiour so neither in Religion The second reason is Charitie and that perfect loue and vnion which is betwixt those happie Saints of heauen grounded not in nature or anie natural inclination or motiue but in God alone and his onlie loue And what is there vpon earth that doth more perfectly resemble this loue then Religion where people do so absolutely concurre in the self-same mind and opinions and haue al manner of things so common among them and loue so entirely togeather that as I haue often sayd must often repeate it they seeme not to be manie soules but one soule in manie bodies knit and vnited togeather not for natural reasons or human respects and ends as marchants soldiers and the like but meerely vpon Charitie meerely for the loue of God This Charitie as the Apostle speaketh neuer sayling shal last with vs in heauen and be the self-same there which is heer vpon earth and consequently while we are on earth it liuely representeth the state which we shal inioy in heauen S. Iohn Chrysostom speaking in commendation of Religious people doth not stick to say that they haue made choyce of a heauenlie kind of life and are not
liâ—e were a course that were slacâ— easie what coÌ„mendation or reward as I sayd could it deserue If on the other side it were excessiue paynful laboriâ—us who would abide it specially coÌ„sidering the fraylâ—ie of â—umane naâ—urâ—â— The Louer therefore Preseruer of maÌ„kind hath so tempered the matter that the self-same thing should be in itself very hard difficult and yet wonderful sweet and pleasant by reason of the admirable mixture of other things that mitigate and alay it Which our Sauiour himself insinuateth when resembling his seruice to a burden and a yoak he sayth his yoak is sweet and his burden light 4. Which notwithstanding we must alwayes beare in mind that whatsoeuer difficultie we find in the seruice of God the seruice of God is not the cause of it but our corrupted flesh and affections which are alwayes repining Otherwise the seruice of God being so comformable to reason must of necessitie be pleasing to a man of reason For one part of vs taking delight in the law of God as the Apostle speaketh and this being the superiour and more noble part of vs if it applie itself seriously and vse the diligence and endeauour which it may and ought no doubt but it wil be maister and keepe the other part in awe it being both inferiour and created to obey For first this verie industrie of ours and diligent endeauour which I speake of is wonderful forcible of itself and the ancient Philosophers doe acknowledge it among whom one speaketh thus Nâ—thing is so hard and difficult but the mind of man may ouercome it and make it famlliar by continual beating vpon it No motions are so wild and headie but that order and discipline wil tame them Whatsouer command the mind layes vpâ—n itself it goes through with it Some haue gotten of themselues neuer to laugh others haue debarred themselues of wine and women and al â—ind of lickâ—ur others haue learned to walk vpon smal ropes and to carâ—ie exceâ—â—ue burdens and such as in a manner are beyond the strength of man to carrie and to diue to an excessiue deapth and passe the seas without drawing their breath Another Philosopher writeth to the same purpose in this manner They that learne to frame their manners vprightly in the beginning fal perhaps into manie errours and perplexities and difficulties as they that leauing their owne countrey and not discouering as yet the land for which they are bound at first are anxious but soone after al things grow easie and playne by practise and by the light and cleernes which the Studie of Philosophie bringeth with it 5. And al this as proceeding of custome and habit is for the most part natural what shal we say when Grace meetes with Nature The grace of God I say which is so forcible that it makes a man quite an other man and as the Prophet speaketh powreth a new spirit into him and in steed of a hart of stone giueth him a hart of flesh soft and flexible Of which grace the Royal Prophet also sayth Our Lord wâ—l giue vertue fortitude to his people And againe Blessed be my Lord God who â—eacheth my hands to warâ—e my fingars to the fight And an other Prophet more plainly They who hope in our Lord shal change fortitude they shal take wings like an eagle they shal runne and shal not labour they shal walk and not be faint What can we desire more He promiseth vs not only feete to runne but wings to flie in this course and that we shal not sainâ— nor so much as labour in it And an other Prophet doth in a manner exult triumph not in himself but in our Lord. God our Lord sayth he is my strength For as the light which the Ayre hath is the light of the Sunne it is not much material to the Ayre whether it haue light of itself or borrow it of the Sunne so it be as vseful to it as if it had it of itself So the power and strength of God is our power and strength that is we make vse of it as if it were our owne and therefore he is truly our strength And what doth this strength worke in vs He wil put my feete sayth the Prophet as the feete of sâ—ags that is he wil make vs runne with speed and facilitie and without being wearie not only vpon euen ground and ouer the playnes as others doe but in steep and craggie places for so he sayth And he as a Conquerour wil leade me ouer high places singing psalmes He wil fight for vs he wil ouercome our enemies for vs put them to route he wil leade vs in this way not only without labour but singing psalmes of perpetual ioy and thanks-giuing 6. And heer by the way I cannot but cal to mind what effect this verie Saying of the Prophet wrought once in Andrew Spinola before he entred into our Societie For being then a man growne and as himself was wont to moane himself in an humble iesting manner hauing thirtie and eight yeares in his infirmitie when he began to think of forsaking the world manie reasons thronging into his mind to fright him and beate him off from his purpose as the consideration of the litle health which he had his custome of being wel tended daintily fed the noblenes of his birth the greatnes of his place in the Church of God the hardnes of Religious discipline and diuers others vpon the suddain God of his goodnes put this verse of the Prophet into his mind He wil put my feete as of stags and withal as with a cleare ray of heauenlie light he was so inlightned that as himself afterwards related al those fearful and distrustful cogitations vanished away in a moment and he remayned resolute in his purpose fully armed against al the feares and incommodities which before had so possessed his imagination and within a short time found by experience effect of it For wheras before when he was yet a Secular man he came sometimes to eate at our board as being our great friend manie things went against his stomack in regard he had been vsed to a more dayntie kind of fare to be serued in siluer was extraordinarie curious in his owne house Entring afterwards into our Societie he was no sooner set at table but euerie thing seemed otherwise the linnen shewed extraordinarie white the dishes shined like siluer the dining-roome as he thought was perfumed he made no question within himself but the Rectour of the house had of purpose commanded things to be prouided in that manner contrarie to our wonted custome to help his extrordinarie infirmitie and friendly expostulated the matter in earnest at that time with the Rectour and often afterwards was wont to speak of this his errour to his friends in familiar conuersation 7. This promise therefore of the Holie-Ghost which wrought so strongly
as it is written God is faithful who doth not suffer you to be tempted aboue that which you are able but wil make also with temptation issue that you may be able to sustayne he doth speedily succour vs with the help of his comforts abates the edge of temptation which riseth against vs calmeth with inward peace the motions of our thoughts that beate one against an other And presently our soule receaueth great ioy of the Celestial hope because it hath abided the brunt that with reason we may say of a man that is thus tempted and deliuered He shal see his face in exultation And againe He freed his soule that it might not go to destruction but liuing might see light Thus sayth S. Gregorie excellently to the purpose 5. For if temptations were gouerned only by the malice of the Diuel that he might asâ—ault vs when and how often and how violently he list himself we had great reason to be afraid of them but seing he cannot so much as moue his â—ingar against vs vnlesse God giue him leaue we cannot doubt but his infinit Goodnes out of the loue prouident care he hath ouer vs wil so temper al assaults according to the proportion of our strength that we shal not be tempted not only aboue it but not so farre as we are able to abide For as S. Ephrem speaking of this busines sayth If men knowing so little as they doe can discerne notwithstanding how great a burden a beast is able to carrie as for example a mule or a cammel and load them according to the measure of their forces if a potter when he frames his vessel knowes how long he is to leaue it in the fournace that it be not burnt if he leaue it too long or fal in peeces if too little and be for no vse How much more doth God whose wisedome is infinit know what temptations and trial euerie Soule doth want that desires to please him and permits no greater to fal vpon them then is for their profit 6. Which being so we haue not only no cause to feare but much reason to reioyce because as I sayd there comes no harme to the seruants of God by these temptations but great benefit For as Cassian writeth by them we find by experience that we alwayes stand in need of the help of God consequently we perseuer in prayer we cal vpon him we giue not ourselues to sloath and idlenes we keep our custome practises of vertue of fighting against our enemies wheras oftimes as he speaketh whom aduersitie could not intercept securitie prosperitie haue ouerthrowne This is therefore the benefit which we reape by temptation that as a horse that is strong and ful of mettle makes notwithstanding more speed if he be spurrâ—â— vp then otherwise So these gyrds which the Diuel giues Religious people serue to put mâ—â—tle into them make them runne with more feruour to their prayers to be more diligent in mortifying theÌ„selues more eager in punishing their bodies more perfectly to apply themselues to the practise of al kind of vertue 7. Which benefit being so great what reason haue we to feare temptations or to shunne ReligioÌ„ in regard of theÌ„ because we are in danger of yealding to theÌ„ If we looke vpoÌ„ ourselues only vpoÌ„ our enemies no doubt but we haue great cause to feare but if we looke withal vpoÌ„ the helps which we haue froÌ„ heaueÌ„ we haue cause to say confidently with the Prophet If armies stand against me â—y hart wil not feare This was once shewed to one of the ancient Fathers whose name was Moyses For being sorely assaulted with temptation he went to the Abbot Isidore and told him of the difficulties and combats which he endured Isidore being a wise vnderstanding man first endeauoured to comfort him with reasons and sayings out of the holie Scripture and then leading him out of his Celle bad him looke towards the West where he saw a multitude of Diuels fierce and terrible marching as it were against him then he bad him looke into the East there he saw infinit numbers of blessed Angels as bright as the Sunne in array to assist him Know then sayd the Abbot that there be more for vâ— as the Prophet Helizeus sayd then against vs that that is true which S. Iohn sayth He is greater who is in vs then he that is in the world 8. And we may adde that they that are for vs are not only farre more in number but so farre beyond the others in strength and power that the least of them is able alone to defeate and put to route al the damned crew of Hel because ours fight not with their owne strength but with the power and strength of God And moreouer God doth not only send his Angels to compasse them round about that feare him but he himself descendeth to assist them as King Dauid telleth vs who had often experience of it He taketh his weapons and target to fight for vs he shootes his arrowes and desperseth our aduersaries he multiplyeth lightning and confoundeth them And yet he wil not haue vs sit stil and be idle and doe nothing while he ouercomes our enemies for vs for that were not so glorious neither for him not for vs But he giues vs feeble and weake creatures as we are power and courage to ouercome not one as Dauid while he was a little one but manie Giants which is more honourable both for him and vs. He teacheth our hands to warre our fingars to the combat He puts our armes as a bow of brasse and makes them that they are neuer wearie He gyrds vs with vertue and dilateth our steps that we may prosecute our enemies and apprehend them and not turne back til we bruse them as dust before the face of the wind How easie therefore is it to ouercome hauing so powerful a help And what can be more to be desired then to fight seing the victorie on our side is so assured 9. But besides these strong succours we haue also the aduantage of the ground wheron we fight It is wel knowne what difference there is in fighting vpon euen ground or from a higher or lower seate Secular people that encounter the Diuel in the world fight with a great deale of disaduantage of place for the world is a slipperie kind of soyle where a man can haue no footing pestered moreouer with often gusts of wind other encumbrances which make the field very disaduantagious for them Religious people fight as it were from a high Tower for the State itself is like a Tower both in regard of the eminencie of it of the strong fortifications which are about it so that they are both defended from the enemies shot haue better meanes to offend their enemies as being aboue them 10. Finally Religious people haue an other present remedie 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
haue accommodated itself vnto wil be so profitable both for flesh and spirit and imitate the courage of S. Hilarion who in the flower of his youth as S. Hierome writeth hauing taken vpon him a hard course of life when he found his bodie grudge at it insulted ouer it in this manner Thou asse I wil make that thou shalt not kick I wil not feed thee with corne but with straw I wil punish thee with hunger and thirst and lay heauie load vpon thee and make thee think more of thy meate then of wantones 6. But some bodie wil say with the Apostle No man euer hated his owne flesh but nourisheth and cherisheth it And I grant it is so neither doe I deny but that it is natural to loue our bodie Nature teacheth vs to loue ourselues and whatsoeuer is part of ourselues Wherefore when we speake of chastising and curbing our flesh it is vnderstood that we must doe it out of loue and not out of hatred of it but consider withal what is truly loue and what truly hatred If through sicknes a man's bodie be il at ease and the Physician prescribe a diet to take away the peccant humours of it or order that it shal be let bloud or that a limme shal be cut off as sometimes it hapneth because the partie is otherwise past cure he that shal follow the aduise of the Physician shal he be said to hate his bodie ar to loue it Rather he shal be said to hate it that doth not follow aduise because he hurteth his bodie and encreaseth his disease and is oftimes cause of his owne death by it which is the vtmost that hatred can arriue vnto This therefore which we doe in euerie ordinarie disease and distemper of our bodie much more ought we to doe in greater and more dangerous diseases of the same which are the euil inclinations which it hath For the feauer of lust and whatsoeuer other exorbitant heate of desire is no lesse a feauer then when our bodie is out of order with distempered humours rather it is the more dangerous feauer of the two because it pulleth vs in hazard of eternal death Wherefore if we be content to take a bitter potion or apply some other distastful medecine to this euil affection also of our bodie we cannot be said to hate our bodie but then most of al to loue it To which purpose S. Augustâ—n writeth thus No man hates his bodie wherefore wheras some say they had rather haue no bodie they are deceaued for they hate not their bodie but the corruption and burden of it and that which they ayme at is not to haue no bodie but to haue a bodie intire and incorrupt Now that some seeme to persecute their bodie with labour and continencie they that doe it as they should doe it not that they may not haue a bodie but that they may haue it subdued and pliable to al necessarie actions For because after the Resurrection the bodie shal be in perfect quiet altogeather subiect to the Spirit and immortally flourish our care in this life ought also to be to change our carnal conuersation for the better that through disordered motions it resist not the spirit 5. We haue therefore out of S. Augustin that to chastize our flesh and bring it into subiection is not to hate it but truly and perfectly to loue it not to goe about to kil it or destroy it but to perfect it and giue it a beginning of that beautie and glorie which it expects when it shal be configured to the glorie of Christ which S. Leo also confirmes in these words A man loueth himself so much them re the more he doth not loue himself for the loue of God But no man can speake more plainly in this case then our Sauiour He that loueth his soule 〈…〉 it and he that hateth his soule in this world keepeth it to life euerlasting For by a man's soule in this place we must not vnderstand the superiour part which we cal tâ—e Spirit but that which depends vpon the flesh and bloud and is called liâ—e This our Sauiour bids vs hate and yet not properly hate it but because we must deale with it as we doe with the things which we hate that is vse it hardly and rigourously 6. In this holie and wholesome hatred therefore we must settle and fortifye our soule and reason that it be not drawne from the performance of that which a Religious vocation requireth by the allurements of the flesh and fortifye it first by the loue of God which doth naturally reioyce in suffering hardnes for the seruice of God we must fortifye it by the example of our Sauiour Christ who suffered so much for vs to the end we should follow his foot-steps we must fortifye it by calling to mind the Diuine comforts and heauenlie sweetnes which Gâ—d of his goâ—dnes is wont to mingle with the labours and difficulties of a Reâ—igiâ—us couâ—se to season the harshnes of it For he deales with vs as we vse â—o deaâ—e with little children when we desire they should take a bitter potion or some woâ—mewood-drink before and after they drinke it we put some sweet tâ—ing tâ— it to take away the bitternes of the potion so God much more because the greatnes of the Diuine coÌ„forts drownes in a manner al the bitternes of wâ—atsoeuer trouble of this life and makes that we doe not feele it The memorie also of the rewards of the life to come and the hope of the recompence which we shal haue in Heauen is a forcible encouragement to ouercome al trouble which our flesh may suggest for if we once settle our thoughts vpon it we cannot but concurre in opinion with S. Bernard who likeneth al corporal austeritie to seed for when a husbandman cast his seed into the ground there is a kind of shew of losse in it and yet we should account him a foole that for feare of that seeming losse would not sowe because the gaine which he shal reape in the crop is farre greater S. Bernard's words are these How doe carnal people say vnto vs Your life is a cruel life you spare not your owne flesh Let it be so we spare not the seed How could we spare it better Is it not better for it to be renewed and multiplyed in the field then putrifyed in the barne doe you spare your flesh in this manner Be it so that we be cruel for a while in not sparing it certainly you are more cruel For euen at this time our flesh resteth in hope 7. Finally the innumerable exaÌ„ples of them that we know haue lead most austere liues must needs be a great encouragement vnto vs and perhaps the greatest thaâ— we can think of when we represent vnto ourselues a S. Antonie S. Hilarion the twâ— Macaries S. Pachomius S. Romualdus S. Bernard S. Francis and infinit others that haue been rare
and the rest of the members of another and man is so farre from hauing anie hand in it that he knowes not how nor whether anie such thing be done at al as we see euidently because oftimes when they most desire children they are farthest from hauing them Which S. Augustin expresseth pleasantly in these words While men beget God createth For if thou createst tel me what thy wife shal bring forth and why doe I say tel me thou let her tel me that knoweth not what she goeth with 7. Moreouer that litle which parents giue of their owne they cannot absolutly by right cal it their owne because they haue it from God and it is more God's then theirs Holie Iob sheweth that he vnderstood this very wel to be so where he attributeth the framing of his whole bodie and euerie part of it so wholy to God as if man had no hand in it but that it was wholy round about as he speaketh formed by the hand and fiâ—gar of God Hast thou not sayth he stroked me like milk and curdled me as cheese with bones and sinnewes thou hast ioyned me togeather and thy visitation hath preserued my spirit And an other Prophet Thou art our father and Abraham knew vs not as who should say what did Abraham giue vs that we should owe him the name of a father But our Lord and Sauiour himself doth expresse it in the fittest and weightiest tearmes Doe not cal to yourselues a father vpon earth for one is your Father who is in heauen 8. And though parents were the authours and giuers of al this it reacheth no farther then this natural life which scarce deserues the name of life and if there were no other but it were not to be called life but death The grace of God is that which giueth vs true life and what hand had father or mother in giuing vs the grace of God Did not our mother rather conceaue vs in sinne as the Prophet Dauid complayneth men condemned before we were borne Which seing we can not deny he alone is our father of whom we haue both our liues him only we must thank for it him only we must obey and hearken vnto as to our father Which is the ground of the aduise which S. Hierome giues to Furia a noble Matron in these words Thy father wil be sorie but Christ wil be glad Thy familie wil lament but the Angels wil giue thee the ioy Let thy father doe what he wil with his goods Thou are not his whose thou art by generation but whose thou art by regeneration his who redeemed thee at a deare rate with his owne bloud And it is not only lawful but fitting that euerie Religious man say to his parents that which Helias whom we mentioned before out of S. Bernard sayd to his that were against him What haue I from you but sinne and miserie I acknowledge and confesse that I haue this corruptible bodie from you which I carrie with me and this alone can you not be contended that yourselues being miserable you haue brought me a miserable wretch into this miserie of the world that being sinners you haue begot me in sinne a sinner that as I was borne in sinne you haue bred me vp also in sinne but enuying me also the mercie which I haue obtayned of him that wil not the death of a sinner you wil make me ouer and aboue the sonne of hel and perdition 9. If we turne these things seriously in our mind we shal easily maister that tendernes of affection which is so natural towards flesh and bloud whensoeuer it shal stand betwixt vs and so great a good but much more if we duly consider that rigorous saying of our Sauiour He that loueth father or mother more then me is not worthie of me Which if we beleeue S. Bernard is to be vnderstood thus that to loue our kindred more then Christ is for our kindred sake not to fulfil that which Christ when he was in flesh taught vs both by word and example And it is not without great reason that the infinit goodnes of God passeth so seuere a doome vpon this fault For we must imagin as if there were two that did cal vpon vs both at once Christ on the one side our parents on the other both of them lay before vs what they haue deserued at our hands but their cause is farre vnequal That which God hath bestowed vpon vs is infinitly of greater value then that which our parents haue giuen vs besides that they had it of God to giue vs and so it falles out to be more truly indeed the guift of God Both of them therefore inuite vs God promiseth heauenlie things things of inestimable weight things that are most assured they proffer earthlie things only which indeed are of no value neither is it in their power to giue them vs when they wil. God though he should promise vs nothing els but himself is himself beautie goodnes happines honour worth itself and of himself a large reward for al the paynes we can bestow Wherefore when we turne our backs to God when we preferre the wil of an other before his wil we doe him infinit wrong And what doome what punishment doth he deserue that is not ashamed that is not afraid to preferre a mortal man before God immortal darknes before light durt and ashes before heauen A punishment doubtles then which there is none greater a punishment most iust and most sutable to the fault committed He is not worthie of me Nothing can fal more heauie vpon man then to be reiected as vnworthie of the companie of his God no punishment be more iust then that he should be reiected seing he had so litle respect as to preferre a creature before his Creatour specially being inuited by him and God offering himself so louingly vnto him 10. Let vs see therefore what S. Gregorie prescribeth for the care of this so preiudicial an affection and the euils which according as he declareth rise of it There be manie sayth he that doe not only not couet other mens goods but forsake also whatsoeuer they possessed in the world they contemne themselues they seeke not after the glorie of this present life they keep themselues off from these affections and treade vnder foot almost al the prosperitie that smileth vpon them And notwithstanding intangled yet in the bond of carnal affinitie while they yeald indiscreetly to the loue of their kindred oftimes they returne through affection to their alliance to the things which they had ouercome euen with contempt of themselues And while they loue their carnal friends more then needs drawne to outward things they become diuided from the parent of their hart What doe those therefore but walk in a net hauing been loosened from this present world by the perfection of life which they had begun but intangled againe in it by
is our enemie secondly because though the Diuel should moue vs to Religion he alone could neuer moue vs so effectually vnlesse God did inwardly draw vs and concludeth that a thought of entring into Religion euer comes from God by what meanes soeuer it come into our mind 11. This is the doctrine of S. Thomas and that his onlie authoritie may not carrie it we may confirme it by reason because as Cassian writeth wheras our thoughts rise from three heads or fountaines to wiâ— either from a good spirit or from an euil spirit or from our owne spirit We may easily vnderstand that thoughts of mortifying our flesh of forgoing our freedome of taking vp our Crosse cannot be from our owne spirit because nature doth abhorre and shanne al austeritie much lesse can they be from the Diuel for what hath he to do with perpetual Chastitie with Obedience with the voluntarie humiliation of ourselues he being the Prince of pride and nothing more hateful to him then these vertues And if this wicked spirit cannot moue vs to anie particular vertue as to the loue of God to a greater faith or hope in him or to true and solid humilitie no more then ice can be cause of fire or fire of ice much lesse can he moue vs to that vertue which in a manner comprehendeth al vertues If anie bodie feare least the Diuel do it out of craft and for some sleight which he hath in it that he may afterwards worke vs some greater mischief this is also a great errour much like to that in which the Iewes were that absurdly and impiously obiected to our Sauiour In the Prince of diuels he casteth out diuels And they must be answered with the answer which our Sauiour gaue That Sathan cannot diuide his owne kingdome for so he should do in this if he should go about to thrust sinne out of a man's soule or which is al one bring a man to a place where he may easily get out of it He is not such a foole not so little skilled in this warre against soules as to let go the prev which he hath in his clawâ—s and to suffer it to saue itself in so strong a hold and a place which doth so much annoy him and he himself to help him forward to that place vpon hope that he shal recouer him afterwards with greater gayne Seing therefore this is but an idle and foolish feare and of such only as know not the deuises which the Diuel hath it remayneth necessarily that it must be the good spirit to whom we owe the beginnings and the proceedings and perfection of so great a work 12. If anie man obiect that some fayle and go back from the course which they haue begunne and therefore they were not called of God because the counâ—â—l of God remayneth for eueâ— S. Thomas shal make an answer for â—s whose words are these Not al that is of God is eternal for if it were so God should not be the Creatour of things corruptible which was the heresie of the Manichees And as it is in nature so it is in grace for grace is giuen vs so as while we liue in this pilgrimage we may leese it because we haue freedome of wil which as it might haue reiected the heaueÌ„lie guift when it was first offered and so not receaued it so it may cast it away when it hath receaued it And therupon S. Thomas concludeth that the thou 〈◊〉 of entring into Religion needeth no probation whether it be of God or no but whos euer feeleth such a motion in his soule must admit of it as of the voice of his Lord and Creatour and a voice which tendeth wholy to his good and benefit 13. I haue been the more willing to enlarge my self in this matter because if it be once agreed that these holie and wholesome thoughts cannot proceed from the craft of the Enemie nor from our owne natural inclinations but of the sole goodnes and liberalitie of our Sauiour IESVS it cuts off a great part of the occasion of feares and doubts and demurres in the busines And that which I sayd before followeth euidently that long consultation about it is not only vnprofitable the thing being so cleer in itself but very dangerous because it giueth scope to the Diuel to play vpon vs the longer It followes also that when we are in deliberation about this busines we must not cal our carnal friends and kindred to counsel which both S. Thomas and al others with â—â— yâ—t consent delâ—uer both because the natural affection which they haue hinders them that they cannot see truly how things stand and because as our Sauiâ—ur himself sayd not al receaue this word that is al are not capable of it And what aduise can they giue in a busines which they doe not vnderstand Wherefore as if a man be to build a house he doth not cal paynters or gold-smiths to counsel but maister-carpenters or masons and if a man be sick he doth not send for Lawyers to aduise with but Physicians and those of the best and as in al other things we take the opinion of such men as are most versed in the thing we aduise about so in this great work being to build a spiritual house which may stand against al winds and weather and flouds and to attend to the cure not of our bodie but of our soule shal we goe and aduise with them that either haue no iudgement at al in these things or are preiudicated with the seueral affection wherewith they are corrupted It is therefore to be imparted only to vertuous men and to speake truly to them principally that haue gone the way before vs that is to Religious men who hauing had experience of it are the better able to direct others vnpartially in it and shew them how to proceed without errour For were it not wonderful follie and madnes if a man had a iourney by sea or land to take such a guide as neuer went the iourney in his life when he may haue his choice of manie that haue done nothing els al their life-time 14. A fift rule in this busines is that al vocations of God are not alike and that there cannot be one rule giuen to measure them al by so as a man may say it is not a good vocation because it agrees not with this rule God is richer tâ—en so and more plentiful in his counsels ouer the sonnes of men and drawes them vnto himself seueral wayes and men themselves being of such seueral dispositions and natures as they are and hauing so manie different exercises and customes and fashions it agreeth best with them to be brought to God by different meanes For as fowlers haue not one kind of net nor one kind of bayte to catch fowles but some for one kind and others for others as they know the humours of the birds are so God bendeth and applyeth himself to the
And what shal we say of the wrong which we doe to God when we breake couenants with him when we forsake his seruice runne away out of his Camp when to his face we make more account of the friendship of the world and the loue of earthlie things then we doe of his familiaritie and acquaintance This is the reason why though God is wont to reserue the punishment of other offences to another world most commonly he reuengeth himself of this basenes presently we see that ordinarily they that fal from Religion either liue afterwards in perpetual miserie or dye suddenly a most miserable death As one of whom we reade in the Historie of the Franciscans about the yeare 1260. who by the Diuel's instigation hauing forsaken his Order and Monasterie two of the Friars of that Order moued with coÌ„passion went after him to perswade him to returne againe but he obstinately reiected their wholesome aduice they saw an vglie black dog make at him and affrighted with the sight of him they cryed out to the miserable wretch to take heed of that infernal fiend but he being with that more enraged pluckt off his Habit and cast it from him and ranne his wayes And behold he had not runne farre when that monster which as long as the man kept on his Habit had not power to annoy him leaped vpon him pulled him to the ground and throtled him so suddenly that the two Friars though thay made speed to rescue him found him dead when they came And infinit such accidents haue hapned in al Orders insomuch that Dionysius Carâ—husianus hath written almost a whole booke ful of such lamentable and admirable misfortunes and if we would vndertake to set downe al that haue fallen out in our Order they would make a Volume by themselues which perhaps may be some bodies work 11. And yet I wil not omit to mention some few that haue hapned lately within those two yeares or litle more For first it is certain of two that loâ—t our Socâ—eâ—ie wherin they had spent some yeares that one of them was not long after wounded to death and the other though he were a strong healthful man in the prime of his youth was suddenly taken away with a feauer whervpon an other of ours whom the Diuel at that instant was solliciting also to reuolt meeting his corps as they were carrying it to be buried was so daâ—â—ed with it that shaking off the temptation which hung vpon him he resolued to remaine in Religion A third was a Noâ—ice who deboiâ—â—d from that course by a kinsman of his after a few dayes which blinded with the world he spent in tauernes in drinking and al manner of licentiousnes he and his kinsman that had deboiâ—â—d him with manie others in companie met with the partie with whom they were at variance and among so manie swords drawne these two only were hurt and the wounds at first seemed but slight but rankled and brought them both to their graue in one day though not with like euent For he that had forsaken his vocation as that man that was more guiltie of the two lost his speech and senseâ— vpon a sudden and so dyed without either Confession which doubtlesse he needed or anie other Sacrament And almost at the same instant the other wasted with a strong feauer in the midst of his youth though he had at the Sacraments yet cryed out continually that he was damned and could not by anie meanes be drawne from that note A fourth was as miserable if not more miserable then he for not a ful yeare after he had forsaken the Order he was shot dead with a pistol And that which hapned to a Priest was as lamentable for hauing left the Order he was killed with a mattock by one of his Tenants for certain iealousies And an other fel mad and cast himself into a cesterne from whence being two dayes after taken out and knowne al the Cittie was in a maze no bodie making doubt but that hapned so vnto him because he had left his vocation Finally about the same time another that had left the Societie while he was a Nouice gaue himself ouer so farre to al kind of wickednes that at last he came to be put to death for it and when he was to goe to his execution after he had made his Confession to one of our Fathers he fel into a great passion of grief exceedingly blaming himself for leauing this Paradise as he called it and protested that when he put off the Habit of Religion it was as if he had put off Christ and set open the gates to al vice And al this as I sayd hath hapned so lately to people that are so wel knowne that of purpose I forbeare to name them not to vpbraid the dead It is to no purpose therefore to search ancienter records for the like lamentable accidents seing we haue so manie feareful ones before our eyes I omit diuers others because I wil not be too long in so vnpleasing a subiect These shal suffise to shew how neer this iniurie doth touch God and how highly he is displeased with it seing he doth reuenge it with so suddain and so grieuous punishments 12. Though we haue no great cause to wonder at it if we consider how great a sinne it is to forsake God when once we haue obliged ourselues vnto him by Vow and as it were sworne our allegeance and yet turne to the vanities and seruices of the world Of which sinne S. Basil hath this excellent discourse He that hath once vowed himself to God if afterwards he passe to another kind of life committeth sacriledge because he stealeth himself from God to whom he wâ—â— conseâ—râ—â—ed And els-where more at large thus This is most certain that he that hath once obliged himself to liue in a spiritual Societie with his Brethren 〈◊〉 separate and cut himself off from theÌ„ without a great offence For if â—heâ— when they haue once entred into a societie togeather in matters concerning this mortal life cannot goe from it by reason of the 〈◊〉 which are betwixt them he that 〈◊〉 tempt it should be subiect to the 〈◊〉 of the 〈◊〉 with out doubt much 〈◊〉 he that hath 〈◊〉 couenant of a spiritual conuersation â— this vnion being inseparable perpetualy cannot parte and breake off from them with whom he was as it were one bodie and if he doe he is liable to most heauie punishments appointed by God For if a woman taken into the companie of man by the lawes of marriage and linked with him by 〈…〉 be to dye for it if she be found to haue broken her faith how much more greeuous punishment shal be instricted vpon him that diuideth himself from the spiritual cohabitation to which he is tyed before the Holie-Ghost as before a witnes and mediatour of it As therefore the members of a man's bodie knit togeather by the bond of nature
soule in so great a gulf and brought thyself to an exigent which driueth thee alwayes further and further into the deepe The woman in the Ghospel when she had found her groaâ—e called her neighbours togeaâ—her to be a partakers of her ioy saying Reioycce with me But I calling friends togeather for a quite contrarie cause wil say vnto them Lament with me mourne and crye-out pittifully with teares for a great losse is come vpon vs not of gold or siluer or pretious stones but of him that is more pretious to vs then al these of him that sayling togeather with vs this great and vast sea being cast ouer board I know not how is fallen â—â—â—o the depth of perdition 17. But S. Bernard speaketh heauiest of al the rest not to one that was fallen from Religion to the world but gone only out of one Religion to another more loosely gouerned had for it leaue froÌ„ the Pope yet he sayth thus vnto him O senselesse child who hath enueigled thee not to performe thy Vowes which thy lips haue vttered and what doth anie man flatter thee in vaine with the Absolution from the Pope seing the sentence of God doth bind thy conscience No man sayth he putting his hand to the plough and looking back is fit for the Kingdome of heauen Looke into thy hart examine thy intention aduise with truth Let thine owne conscience answer wherefore thou wentst away wherefore thou forsookest thy Order thy Brethren thy place if to liue more austerely more vprightly more perfectly thou art secure because thou hast not looked back if otherwise doe not mind high things but feare Thus writeth S. Bernard in that Epistle which is famous for the notable miracle which hapned in the writing of it And his words ought to make the greater impression in vs because as I say the man whom he blameth so much returned not to the world but went only to an inferiour state of perfectioÌ„ yet so great a man as S. Bernard and so ful of the light of heauen as he was doth not stick to condeÌ„ne him as one that had looked back And being asked the question at another time he answereth not in his owne but in S. Gregorie's words For so sayth he writeth the holie Pope Gregorie in his Pastoral Whosoeuer hath resolued to vndertake a greater good hath made the lesser good which he might haue done vnlawful vnto him And to proue it he bringeth the testimonie of the Ghospel saying No bodie putting his hand to the plough looking back is fit for the Kindome of heauen therevpon concludeth He therefore that purposed in stronger endeauor is conuinced to looke back if forgoing the greater he bend himself to the lesser And the same S. Gregorie in his third Homilie vpon Ezechiel There be some that performe indeed the works which they know and performing them purpose better things but vnsaying themselues againe they alter from the better which they had purposed They doe the good things which they had begunne but faint froÌ„ the better which they had thought to doe These men certainly seeme in the iudgment of men to stand but before the â—yes of Almightie God they are fallen from their purpose Al this S. Bernard brings out of S. Gregorie the authorities of two so great Saints meeting togeather make that which they sayd the stronger 18. And we may euidently conclude vpon it that if it be a wicked thing to goe from a Religion that is perfect to one that is lesse perfect and he that doth so shal not escape the iudgement of God how much more wicked is it to fal from Religion into the dirt and mire of the world Some labour to excuse their inconstancie pretending that they returne not â—o the world to returne to their sinnes but are resolued to liue vprightly and leade a vertuous life which by the grace of God which forsaketh no bodie they hope to doe that it importeth not where they liue so they liue wel Against which foolish and pernicious errour we might say manie things but one word of S. Basil is sufficient to stop their mouthes Whosoeuer sayth he forsaketh the Colours of Christ because he thinketh he may notwithstanding practise vertue and please God is wonderfully deceaued For he that in a course of life not cumbred with distractiue cares and therefore lesse subiect to sinne could not withstand his aduersarie how can it be thought that in a life in which there be so manie gates open to sinne and where it is in his owne power freely to vse his libertie he wil doe anie thing that is vertuous And yet though we grant he may he can neuer escape the infamie of hauing reuolted from Christ as those Disciples whom the holie Euangelist openly reproueth when he sayth And manie of the disciples went back and now did not walke with Iesus saying This word is hard And then alleadgeth manie arguments to shew how damnable this inconstancie is and particularly that they that suffer themselues to be thus put by their place and leese their footing become a laughing-stock and mockerie to al and togeather with the losse of their owne soules scandalize al kind of people giuing them occasion to think that the seruice of Christ is intollerable 19. But enough of this hideous offence and perhaps more then enough considering the matter is so fowle and detestable Wherefore let vs returne to our former discourse of the sweetnes happines which God hath so abundantly heaped vpon this estate for there can not be a greater incitement and encouragement to perseuer in it then if we know truly what it is and how great a guift of God Let euerie one make account that those heauenlie words of the Apocalyps were spoken to himself Hold that which thou hast that no man may take thy crowne For the seruice of God may be truly called a Crowne which signifyes honour and dignitie and a Princelie state This is the Crowne which we must hold that no bodie take it from vs that is endure whatsoeuer payne trouble labour austeritie yea parte with our verie liues rather then parte with it 20. But what can we alleadge more effectual to encourage al Religious people in that which they haue in hand then that discourse which as S. Athanasius recordeth S. Anthonie was wont to hold to his followers And because it is the discourse of so rare a man and so vniuersally agreeth to al Religious people and layeth liuely before vs the happines which we enioy in Religion I haue made choice of it as the fittest to conclude therewith this whole Treatise of a Religious State And this it is In this present life the prices are equal with the things which we exchange and he that selleth receaueth not things of greater value from him that buyeth But the promise of euerlasting life is purchased at a low rate For it is written The dayes
of our life three-score and ten yeares When therefore we shal haue liued foure-score or a hundred yeares labouring in the seruice of God in the life to come we shal not raigne iust so much time but for the yeares which I haue sayd the kingdome of al ages shal be giuen vs. We shal not inherit earth but heauen and leauing this corruptible bodie we shal receaue it with incorruption Therefore my Children let not tediousnes wearie you nor the ambition of vaine-glorie delight you The sufferings of this time are not condigne to the future glorie which shal be reuealed in vs. Let no man when he lookes vpon the world think he hath left great matters for the whole earth compared with the immensitie of the heauens is litle If therefore renouncing the whole world we cannot say we giue a iust value for those heauenlie habitations let euerie one reflect vpon himself and he wil presently vnderstand that hauing contemned a smal treasure or a litle house or a smal portion of gold he hath neither cause to glorie as if he had forsaken great things nor to repent himself as if he were to receaue but litle For as a man sets litle by one peece of brasse to gaine a hundred peeces of gold so he that hath forsaken the Empire of the whole world shal receaue a hundred-fold of better rewards in that sublime Throne Finally we must consider also that though we would keepe our wealth we shal be taken from it whether we wil or no by the course of death Why therefore do we not make a vertue of necessitie why doe we not voluntarily forsake that to gayne the kingdome of heauen which we must leese when our life is at an end Let vs consider that we are seruants of our Lord and owe seruice to him that hath created vs let no man by looking back imitate the wife of Loth especially seing our Lord hath sayd that no man that putteth his hand to the plough and looketh back is worthie of the kingdome of heauen To looke back is nothing els but to repent ourselues of that which we haue begun and to entangle ourselues againe in worldlie desires Be not I beseech you afrayd of the name of vertue as if it were impossible let not this exercise seeme strange vnto vs or hard to come by it dependeth the grace of God preceding of our free wil Man hath a natural inclination to this work and it is a thing which expecteth only our good wil whervpon our Lord in the Ghospel sayth The kingdome of God is within you This we haue culled out of a long discourse of S. Anthonie's which euerie one must take and ponder as spoken to himself that seing by the grace and goodnes of God we are entred into this holie race of Religion we may continue to runne so in it as we may one day happily obtayne The Conclusion of the whole Work to Secular people CHAP. XXXVIII WE must now at last addresse ourselues also to Secular people though not to al but to whom God hath vouchsafed from heauen some rayes of a Religious vocation Others that haue receaued no such light it is neither lawful for me to moue them in it nor am I willing to meddle with admonishing them but for that which belongeth to their dutie other discourses are more fitting for them 2. But they whom God hath vouchsafed so great a benefit as to cast his eye vpon them and behold them sitting as it were in the Custome-house and shining in their harts hath inuited them from earthlie thoughts worldlie fashions to this heauenlie manner of liuing stand in need of some bodie to admonish to exhort to help tâ—em forward in this happie course For manie encounters stand expecting them partly from the Diuel their forrain Enemie partly from their owne flesh an Enemie more dangerous because the warre is within the land And though euerie one by that which he findeth by experience within himself may easily vnderstand what kind of assaults these are yet it wil not be amisse to heare what S. Gregorie sayth of them in these words In the first beginning of our coÌ„uersion we haue great sorrow for when a man considering his owne offences desires to breake in sunder the fetters of worldlie cares walke the way of God by the path of a safe conuersation cast off the heauie burden of temporal desires to carrie the sweet yoak of our Lord in a free maÌ„ner of seruitude while he hath this in his thoughts the carnal delight which was familiar with him meeteth him in the way being froÌ„ a long time growne in custome the longer he hath vsed it the streighter it closeth with him and suffereth him to parte the slower from it And what sorrow is there what anxietie of hart when on the one side the spirit calleth and on the other side the flesh draweth back on the one side the loue of a new conuersation inuiteth on the other the custome of our ancient wickednes resisteth on the one side his hart burnes with desire of the heauenlie Countrey on the other side he endures in himself the payne of carnal concupiscence which also doth in some sort delight him against his wil. This is S. Gregorie's discourse of it and yet that fresh souldiers especially may not be dishartned let vs see further what succours and supplyes God sends them and how easily they may goe away with the victorie For this is that which followeth in him But because the Diuine grace doth not suffer vs long to be molested with these difficulties breaking the fetters of our sinnes he quickly bringeth vs to the libertie of this new conuersation by comforting vs and the ensuing ioy solaceth our precedent sorrowes insomuch that the soule of euerie one that is coÌ„uerted doth so much the more reioyce when it obtaineth what it desired by how much it remembreth the greef was greater in the labour to obtaine it His hart is excessiuely ioyful because now through hope of securitie he approacheth to whom he desired and rightly we may say of him He wil beseech God who wil be pleased with him and he shal see his face in inhilation or He hath deliuered his soule that it should not goe to destruction but liuing should see light 3. If therefore the case be thus as S. Gregorie telles vs who can be afrayd of such skirmishes as are as we see both short and seconded on our side with so manie helps towards the victorie But first of al for the better successe in it we must weane ourselues from a conceipt which is wont to be a great rub in this kind of deliberation as if they that forsake the goods of this world lost some great matter wheras in truth there is no great thing in them nothing that can be truly called good though there were they that doe forsake them doe not indeed loose them but exchange