What great matter of commoditie can these transitorie and perishable and earthlie things bring a man that they should be so much esteemed What is it to haue a board daintily serued and curiously set-forth with excessiue cost and magnificence or to goe to a play What is there in a garden or in a guilded coach or in a long trayne of attendance that I doe not say a Saint but an ordinarie man of iudgement should be taken with it Besides that if it be ioy and contentment which we seeke in these things as I sayd before contentment is not so much in fulnes as in sobrietie and temperance specially when with temperance so manie other daynties concurre as Religious pouertie doth afford and are so farre from being found in the greatest delicacies of rich men that al their pleasures are continually mingled with infinit corrasiues insomuch as the Holie-Ghost in the Prouerbs giues vs warning of it in these words It is better to be called to a dish of hearbs with charitie then to a fat calf with hatred And in an other place A dry morsel with ioy is better then a house ful of beasts killed with wrangling 12. Finally we must vnderstand that Religious people doe not so much depriue themselues of the pleasures of the bodie as change them for better For when a soule meeteth with so manie fountains of heauenlie comforts and hath so manie vessels to fil with them as I sayd before there were heads of these comforts in Religion the comfort and sweetnes which it feeles remaynes not wholy in the soule but diffuseth itself further and redounds to sense and to our natural appetites and also to our bodie by reason of the neerenes of one to the other and the connexion which is betwixt them Which is the cause why the Prophet sayd My soule and my flesh haue exulted in the liuing God And the Wise-man in the Prouerbs A ioyful mind maketh flourishing yeares a sad spirit drieth vp the bones For as we see the bodie pines away with the grief of the mind so it hath part also of the ioyes of the mind so farre as it is capable of them 13. Which things considered who can make anie question whether the World or Religion be the pleasanter place euen for the bodie For though it be not as I confesse inuited euerie day in Religion to a bancket to dancing to merrie meetings to hunting-matches and the like it hath that notwithstanding which is farre better and more noble deriued from the superiour part of the soule to the inferiour As when in a great household the Maister of the house marrieth the marriage concernes himself only but the whole house and al the household-seruants haue part of the feast and musick In like manner therefore Religious people as I sayd are not altogeather barred of the pleasures of the bodie but make an exchange of that which is base and momentarie and alwayes ful of remorse of conscience and excessiue care for that which is decent honest permanent and so much the more delightful the more sutable it is to both the parts of Man and to Nature itself An answer to them that say there be manie temptations in Religion CHAP. XVIII OThers argue against a Religious course of life out of that place of Scripture Sonne coming to the seruice of God stand in â—eare trembling and prepare thy soule to temptation Which warning of the Holie-Ghost doth so terrifye them that they think if they come to Religion they must liue in a continual combat and therefore conclude that it is better to decline the battaile then by prouoking their Aduersarie thrust themselues voluntarily into danger 2. To which we answer first that holie Scripture seing they are pleased to vse the authoritie thereof when it giueth vs warning of the temptations which we shal find in the seruice of God doth not aduise vs withal to decline the seruice of God for these temptations but rather that foreseing the strife which wil happen we come armed before-hand both with courage and weapons particularly with those weapons which are there named to wit Feare and Trembling for these wil serue vs as a whetstone to whet our industrie and diligence and vertue The souldiers of this world though they know they shal often encounter their enemie doe not therefore forsake the waâ—res rather they go to the warres that they may meete with their enemie because vnlesse they fight they cannot get the victorie and without victorie they shal haue no reward nor crowne 3. Moreouer in the warres among men there is this difference for if a man wil siâ— at home he may be quiet and safe for no man ordinarily fighteth vnlesse he put himself into the field But spiritual encounters no man can auoyd though he would neuer so fayne The Diuels are enemies to al mankind they lye in wayte for al they set vpon al not only vpon Religious people but much more vpon Secular people the more their liues are open to their assaults and they lesse warie of them So that Religion doth not rayse an enemie against thee that was not thy enemie before but doth minister weapons and courage and counsel to withstand and also to assault him that was alwayes thine and euerie bodies enemie 4. The reason therefore why Religious people seeme to endure harder encounters then others is because when we begin first to cast-vp our Spiritual accounts and to consider what we are and from whence we come and whether we are walking and in a word what wounds and sores we haue in our soules then we begin to feele we haue an enemie Before not because we did not feele our wounds therefore we had none but we were wounded and did not reflect vpon it which of itself was a very dangerous wound and an euident signe not only of blindnes but of death that had seazed vs. Though what wonder can it be if the Diuel doe not oppose a man when of his owne accord he giues himself bound into his hands and without contradiction yealds himself his slaue and doth whatsoeuer he wil haue him to do But when he perceaues a man go about to wrest himself out of his iawes then he sets to him with greater furie as a fugitiue Which S. Gregorie expresseth excellently wel in these words Our Enemie while we leade this life laboureth the more to ouerthrow vs the more he sees vs rebel against him for he cares not for assaulting theÌ„ of whoÌ„ he finds he is in quiet possession But against vs he riseth with the greater furie the more violently he is thrust out of our hart as out of the right of his proper mansion-house But that no man may be danted with these his wicked attempts let vs heare also what the same S. Gregorie addeth a litle after But because our merciful God permitteth vs to be proued by temptation and not reproued according
For that which truth it self hath foretold must needs come to passe The Charitie of many wil waxe cold and iniquitie wil abound in an other place when the Sonne of man shal come dost thou think he shal find faith on earth Which being so what must necessarily follow therof but which is to be bewayled with a whole world of teares that an infinite multitude of men created al for eternal blisse the ioyes of heauen carelesse of this hope carelesse of the diuine promisses blinded with the fayre outside of these temporal things leading their dayes in good things and al kind of pleasure as holy Iob speaketh shal in a point of time in a moment descend into Hel fire Which the Prophet Esaye doth also most seuerely denounce Therfore hath Hel dilated his soule opened his mouth without any bound his stronge ones shal desced vnto him his high ones those that are glorious And this hath not only been foretold vs by the holy Prophets but God hath shewed it in diuers visions at seueral times in particular in that which we read in the Historie of S. Francis his order not long after the beginning of the same order For when Bertholdus a famous man of that holy Religion was one day preaching in Germanie and had earnestly inueighed against a certayne vice a woman there present guiltie of that synne fel instantly dead in the midst of the people by force of her sorrow contrition while euery bodie betooke himself to prayer she came to life againe related the cause of her suddayne death how she was commanded to returne to her body that shee might confesse her synne and be absolued Then shee spake of many things which she had seen but one thing cheefly which is most feareful wonderous That when she stood before the iudgment seate of God there were at that instant brought thither threescore thousand soules which by sundry chances in seueral quarters of the world among Christians Infidels had theÌ„ newly departed this life of al this huge number three only were sent to Purgatorie al the rest were condemned to hel fire one only man of S. Francis his order dying also at that very time passed through Purgatorie but stayed not long there tooke with him to heauen the soules of two that had been his intire friends in this world Many other such kind of visions ReuelatioÌ„s we may read but I wil content my self with this one it hauing so many witnesses vnto it as there were people at the sermon and expressing both the things which heere we treat of to wit the dangers of this world out of which so few do escape with safetie the securitie of a Religious estate which relieueth others also Three euills of this world of which S. Iohn doth aduertise vs. CHAP. VI. HItherto we haue spoken of the miseries dangers of the world in general though too compendiouslly in regard of the number greatnes of them for to expresse them as they deserue we had need of a volume as big as the world it self which is so ful of miserie wherfore since it is fitting we should yet speake something more amply and more particularly of them what can we say that can be better spoken or be of greater weight and moment then that which we find in S. Iohn the Apostle who giue 's vs this aduise Loue not the world neither the things which are in the world of any loue the world the charitie of the father is not in him because al that is in the world is concupiscence of the flesh and concupiscence of the eyes and pride of life How foule and abominable a body is it which is composed of three so foule and so abominable members And that the whole kingdome of this world is fitly diuided into these three parts and as it were prouinces and countryes is a thing which may be easyly vnderstood because whensoeuer a man begin's to cast aside the thought of Heauenly things and to bestow himself wholy vpon things present temporal Three things offer themselues vnto him vpon which he may set his affection First al external things and to these doth belong the Concupiscence of the eyes that is the vnquenchable thirst of Auarice Secondly his own body inuiting him to pamper and feed it with euery thing that is delightful pleasing which is concupiscence of the flesh Thirdly he meets with other men ouer whom to haue command or at least to be renowned praysed among them or to ouer-top them in any kind is held to be a great thing and is that which the Apostle dâ—th cal Pride of life Wherfore al those that serue this world subiect themselues to temperal things are slaues to one or more of these three And these are as it were three nets which the craftie poacher of mens soules doth lay so thick that whosoeuer escapes one is catched in an other These are three kinds of darts which the enemie of mankind doth incessantly brandish against vs or rather three warlike engines wherby he doth continually labour to shake weaken beate downe the very foundation of a Christian life Therfore let vs consider with attention in what manner euerie one of these do hinder and stop our passage to heauen 2. And concerning the Concupiscence of the Eyes we read that Oracle of our Sauiour Woe be to you that be rich In which one syllable wâ—e he comprehendeth al euills calamities miseries And in an other place more playnly more significantly he sayth Amen I say vnto you that a rich in a shal hardly enter into the kingdome of heauen and againe I say vnto you it is easyer ser a Camel to passe through a needles eye then for a rich man to enter into the kingdome of heauen what can we desire more Is it not proofe enough to euery Christian man that our Lord Sauiour Truth it self hath sayd it sayd it so playnly and so expresly as we see For if we beleeue al other Mysteries of our faith as the Misterie of the Blessed Trinitie of the Real Presence and such like for this reason only because our Sauiour who cannot ly hath taught them and notwithstanding natural reason falls short of them and humane capacitie cannot diue so farre as to conceaue the depth of them yet we beleeue them strongly and with that assurednes that we are ready to lay downe our liues rather then to forgo them why should not the same Auctoritie sway vs also in this point concerning riches though the case stood so that it were not possible for vs to behold with our eyes the harme that is in them But it is not a thing so hard to conceaue nor so hidden or remoued from our sense and vnderstanding as be those other Misteries For if we wil diue into the causes and reasons why Riches are so dangerous
be the rule and modell of our life of all our Actions of whatsoeuer is in vs and if we will liue as we ought we must not stirre neither hand not foote but at his direction For as S. Augustin sayth in a certayne place fitly to this purpose What is more thine owne then thy self yet what is lesse thyne owne then thy self if that which thou art be anothers And as a labouring beast belonge's wholy to the man that owes it so man much more belonge's to God and is all and wholy his Wherfore as we say it is a good beast which runne's not restily of his owne head but moue's as his Master guide's him so man behaue's himself like himself when he attend's vpon God with will and worke and referre's himself wholy vnto him Contrariewise when forgetting God he think 's to be his owne Maister and will dispose of himself and his actions as he pleaseth turning sayle to euery wind of his owne will it is a farre greater deformitie in him then for a restie Iade to kick and runne away from his Maister Which holy Scripture doth fitly expresse saying That the vayne man is liâ—ted vp with pride and thinks himself borne as free as the colt of a wild asse Vpon which passage S. Gregorie doth discourse in this mannuer it is necessarie that man should be restrayned in all his courses by order of discipline and as a labouring beast serue vnder the collar held in by the decrees eternall He therfore that couetts to do whatsoeuer his vnbridled licentiousnes lead's him vnto what other thing doth he desire then to be like the colt of a wild Asse shaking off the collar of discipline that he may wildly roue through the woods of his lust And a litle beneath Therfore if we wil not be like the colt of a wild Asse we must first of al search out the signes of that which is secretly appointed by God that what soeuer we haue a mind vnto we keepe our selues vnder the collar of supernall gouernment fulfill our desires so much the more profitably for to liue by how much we tread downe the desires of this life against our owne inclination This seruitude and bondage of man which is so naturall and so profitable S. Augustin did well vnderstand and doth learnedly expresse it shewing that this was the very cause why God did lay a command vpon our first Fathers in Paradise and such a command as we read he did to wit to put in vre his iust and lawfull authoritie ouer him ouer vs all who were then contayned in his loynes For sayth he if Adam should haue reasoned thus with himself if this tree be good why may I not touch it if it be naught what doth it in Paradise God would haue answered the tree is good I will not haue thee touch it why Because I am Lord thou art a seruant This is all the reason if it seeme litle reason to thee thou scornest to be a seruant and enlarging himself elswhere vpon the same subiect he saith It was necessarie that man being vnder God should in some thing be restrayned that his subiection and obedience might be the vertue by which he should deserue the good wil of his Lord and Maister which Obedience I may iustly cal the only vertue in bred in euery reasonable Creature liuing vnder the command of God And that the first and greatest of al vices bringing vs by swelling pride to ruine is to couet to do as we list which vice is called disobedience man therfore vnlesse he had been commaunded something would not haue knowne that he had a Lord and Maister wherfore to conclude to our purpose it is certaine that if men wil do that which is their dutie they must order their life wholy dependent of God and tye themselues to his conduct and gouernment and be as attentiue to obserue his pleasure as the eyes of seruants be in the hands of their Masters and the eyes of the handmayde in the hands of her mistresse as the Psalmist speaketh Which is the same which S. Gregorie sayth in his morals as dutiful seruants haue their eye alwayes vpon their maisters countenance to vnderstand readily and performe that which is commanded so do the thoughts of the iust wayte diligently vpon Allmightie God Neither is it any wonder that S. Gregorie and others of the holy Fathers should speake in this manner seeing Plato a heathen Philosopher writeth that man is one of the freeholds of God whence he concludeth that if a man should kil himself he should wrong God for thou also sayth he if one of thy bondslaues should make away himself without thy priuitie and consent wouldst thou not be angrie at it Wherfore seeing it doth so highly import vs to vnderstand that God is truly our Lord of whom the Prophet sayth our Lord is his name and that we are his seruants it wil be necessâ—â—ie for vs to consider the causes of this subiection which doth lay vs and al that we haue so low at his feete And of many causes which might perhaps be â—ound out we wil breefly touch seauen which at this present do occurre 2. The first cause is the Noblenes and excellencie of the diuine nature specially coÌ„pared wiâ—h ours which is so infirme abiect and almost nothing the strength of which reason I wil shew out of Aristotle because the light of nature wil giue the more light vnto it He therfore proueth that one man may be iustly subiect to an other man by nature because in al things which haue their being by concourse of many togeather and make as it were a communitie some of them must necessarily and by nature commaund and others be subiect which he sheweth through all kind of things For among those which haue no life in mixtures some one element doth stil preuayle as fire in things which are light earth in things which are heauy and so in others in liuing things the soule hath naturaly commaund ouer the body and doth gouerne and moue it as it wil And in the soule it self if besids the natural inclination it haue also reason as it is in man without doubt reason as more noble doth by right commaund and so by consequence man among al other liuing things and among men the masculin sexe as being the better and the worthyer of the two From which discourse â—e concludeth that soueraigntie is naturally due to whosoeuer among the rest is most excellent As when we see a man that is wel made and of an excellent feature we say he is worthy to coÌ„mand which if it be true in regard of the body much more in regard of the mind though the beautie of the mind be not so easyly discouered as that of the bodie Thus farre is the discourse of Aristotle where moreouer he declareth what he meaneth by seruile condition and subiection for he sayth that a Seruant
or Slaue is to his Maâ—ster as a parte of any thing is to the whole or as a thing that is in possession is to the possessour for as a parte is not properly for it self but for the whole of which it is parte and that which is in possession is not for it self but for the possessour so is a seruaÌ„t his â—aillers al that he is seeing therfore as we find by the discourse of this Philosopher there may be so great a distance betwixt creatures themselues that some by nature may iustly be subiect to other some among them how farre true shal this be found to be betwixt God and man For a man thâ—ugh he excel anâ—ther man neuer so much yet the difference can be but in wit or learning or wisdome or some such accidental qualitie and though it be neuer so great yet it is limited and not so very greate neither for in nature there is no difference euery one of vs hauing a body of the same earth and a soule of like substance to an others soule But if we compare man with God wisdome with wisdome goodnes with goodnes power with power essence with essence The distance is not only infinite but whatsoeuer man hath he hath it from God and of himself he hath nothing and therfore we may truly say of him that in very deed he hath nothing or rather is nothing Wich is the reason why Saint Paul saith that God is only Powerfull and our Sauiour himself that he is only good and Iob that he only is And if the whole globe of the earth as is taught in the Mathematicks compared with the circumference of the heauens be but as it were a point notwithstanding that the earth of itself is of so great a bulk and the heauens haue their limits what shal we think that one man can be being compared with that Infinitie and that Endlesse Bottom in which so many perfections without number and measure do concurre which the Prophet Dauid with great reason admiring sayth Great is our Lord and exceedingly to be prayâ—ed and of his greatnes there is no end 3. The second Cause why we are not our owne but Gods is because we are made and created by him For among men though there be many reasons and grounds wher-vpon we pretend right to the things of this world as by purchase or deed of guift and the like yet no Title can be greater or more iust then when ourselues haue made a thing or begot it Who doth plant a vineyard sayth S. Paul and doth not caâ—e of the 〈◊〉 thereof so whoeuer buyldeth a house or maketh a chest or any other worke with his owne hands by all right and law is Lord of that worke which is of much greater force in God for by arte no man can do more then giue an outward shape to a thing he cannot produce the nature it self or substance of iron or wood or any thing els nor so much as come neere vnto it but God as S. Augustin speaketh toucheth the very bottom of all things that is the very vtmost farthest degree of their Essence by his strength power and so we find that vpon this title cheefly holy Scripture doth grounde the soueraigntie of God The earth is our Lords sayth the Psalme the fulnes therof the seaâ— his as it were yealding the reason therof he addeth he made it 〈◊〉 hands haue sounded the dry land And againe The heauens are thine and the earth is 〈◊〉 thou hasâ— sounded the circle of the earth and the fulnes therof Thyne is the day and thine is the night thou hast made the dawning of the day and the Sunne And in an other place Myne are al the wild beasts of the woods the beasts vpon the â—â—â—s and the oxâ—n â—yne is gold and mine is syluer finally in the booke of Iob God doth challeng to himself all things togeather all things vnder heauen are myne And Saint Paul in his learned sermon preached at Athens God who made the world and all things that are in it he being Lord of heauen and earth c. wherfore seeing he hath soueraignty ouer all other things because he hath made them all why should he not also haue it ouer men Of whom he speaketh in this manner by his Prophet Ezechiel Behold all the soules are mine as the soule of the Father so the soule of the sonne is mine S. Bernard therfore in one of his sermons doth with great reason conclude from this ground among the rest that wee are wholy gods who made vs as a worke is the workemans Behold he is at hand who made heauen and earth He is thy Creatour thou art his creature he thy Lord thou his seruant he the potter thou the vessell Thou art debtour therfore to him of all that thou art from whom thou hast all To that Lord I say who hath made thee and hath done well for thee and doth serue thee with the course of the starres and with seazon of the ayre and the fruifulnes of the earth and the plentifulnes of fruites Him certainly thou must serue with all thy force and hartyest strength least he behold thee with an angrie eye and despise thee and consume thee for euer And to like purpose S. Laurence Iustinian writeth thus Reason bred in the very bowels of our soules doth call vpon euery one to subiect himself to him from whom he hath his being for the nature of man being created by God and persisting actually in being through him by necessarie course of equitie and Iustice stands obliged to the commands of his Creatour For though man haue receaued benefites with out number for which he is bound to serue God yet this only thing of it self doth oblige him to obedience euen vnto death that from him he hath his being Finally Lactantius sayth also well to the matter which we haue in hand It is apparent that there is no hope of life left to man vnlesse he acknowledge God casting off all former vanities and wretched errour and serue him renouncing this transitory life informe himself in the practise of Religion by the principles of Iustice. For this is the condition with which we are borne that we performe our Iust bounden dutie to God that made vs. That we acknowledge him alone and follow him This is the bond of pietie with which we are obliged and bound to God and from which Religion it selfe hath the name which it beareth 4. The third cause of this subiection is taken from the End of man for when soeuer any thing is made for an other thing it must necessarily be subiect to that for which it was made and be in a kind of seruitude and bondage vnto it and as I may say alwayes Eying it Now certainly nothing is or can be the End of man but God himself For which reason it
dependant of him and altogeather directed by him But before we declare how this is performed by Obedience we wil shew the necessitie of it And certainly there is no bodie but doth find within himself that in the gouernment of ourselues and setling the course of our life there hangs a great mist and obscuritie before our eyes which makes vs subiect to manie errours faults wherof holie Scripture doth put vs in mind saying The thoughts of mortal wights are feareful and foresight vncertain For what darknes can be greater then where we haue no notice at al of things to come and very little of those which are present and as for the minds and intentions of other men with whom we must necessarily conuerse traffick we are so farre from vnderstanding thē that most commonly we know not what lurketh in our owne breast Sometimes we think we can do more then indeed we are able to doe sometimes that we cannot doe so much the one thrusting vs vpon aduentures aboue our strength the other discouraging vs in things that are good for vs and necessarie to be vndertaken It is therefore one of the greatest benefits that can befal vs to haue some bodie in so great a night of darknes to lead vs as blind men by the hand and that we may as it were leane vpon their shoulders much more to haue God for our leader whose wisdome is so infinite that nothing can be hidden from him nothing deceaue him and his power and goodnes is so great that as S. Augustin telleth vs he hath as much care of euerie man in particular as if he had that one man only to care for Whosoeuer therfore shal light vpon so good a fortune must needs esteeme himself wonderfully happie in it in regard he may confidently say with the Psalmist Our Lord doth gouerne me and nothing shal be wanting vnto me For the one doth follow of the other and while God doth gouerne vs we shal not only want nothing but he wil place vs in a place of pasture vpon the waters of true refection that we may haue abundant plentie of euerie kind of thing 4. Now let vs see how God doth most truly and most certainly gouerne vs by Obedience and to make it the more playne and euident we wil search the ground of it to the verie roote For though among the ancient Philosophers as they stiled thēselues there were some so shamefully vnlearned as to think that God hath care of no kind of thing without himself or only of things eternal yet Fayth and Nature doth conuince and compel vs to belieue and professe as it is in the booke of Wisdome Thy prouidence ó Father doth gouerne al things from the beginning al things without exception little and greate he excepteth not the greater as if he were vnable to menage them nor the lesser as if he did contemne them or thought it vnworthie of his Greatnes and Maiestie to looke downe vpon them The manner also which the Diuine wisdome doth hold in the gouernment of this world is worthie to be obserued is set downe by the Holie-Ghost in an other place of the same Booke in these words He doth react from end to end strongly and disposeth al things sweetly Heer likewise his strength and power is declared which nothing can withstand as we sayd before nothing hinder his counsel and prouidence nothing escape his hands The sweetnes of his Prouidence which is the chiefest part of Wisdome consisteth in two things first in gouerning euerie thing as the nature of that thing doth require things that are necessarie necessarily things contingent contingently those that are free so as their freedome be preserued Secondly to gouerne them orderly in their due rank and proportion the highest agreing with those that stand in the middle the middlemost with those that are below effects with their causes precedents with those that are next and consequent and that this order be neuer broken or confounded Wherefore as we see that corne and other fruits of the earth do not suddenly put-forth al at once and come to ful growth and ripenes but first are smal and tender by little little waxe ripe by the warmth of the Sunne the Sunne itself that it may not scorch and burne them vp is tempered with timelie showers the showers which fal vpon the ground to moisten it fal not suddenly from aboue but grow of the vapours which are suckt-vp from the earth and the like course is constantly obserued in al works of nature euerie thing being produced by an other which is next it and by some immediate cause so it was fitting the same order should be much more obserued in actiōs that are voluntarie they being of a higher strayne then the other For first it could not haue stood with reason that the wils of al men should haue been as it were seuered and distracted asunder euerie one taking a course by himself alone for what could be more confused But it was certainly best that they should be lincked one with an other and ordered dependent of one an other to that end which God in his infinit wisdome hath ordayned Secondly it being fitting that such an order should be established among the wils and intentions of men it was also necessarie that among them there should be that connexion which is betwixt a cause the effect therof that is that there should be some who moue others and some againe that are moued by others But as S. Thoma◠sayth in the order of natural things those that are of a higher degree moue those that are lower by a certain force and efficacie and abundance of vertue inserted in them by God through which they preuayle ouer those things which they moue but in humane actions no other power doth moue but the Wil which is likewise ordayned by God and doth moue by command and precept For the first and principal rule of al reasonable Wils being the Wil of God al other Wils are ordered vnder that Diuinie Wil some neerer vnto it some farther of as it hath pleased him who appointeth euerie thing his place and as it were his turne and ward 5. Thus sayth S. Thomas And it is the ground of an other discourse which he setteth downe more at large in a Booke intitled The Regiment of Princes where he sheweth that al power which one mā hath ouer an other man is deriued frō God proueth it by manie natural reasons applyed to moral gouernment drawne from the nature of euerie Entitie Motion End For as the foundation of al power and dominion is first to haue a being euerie thing that is created hath his being from one which is not created So it hath also power motion which if it be so necessarie in corporal motion that from the inferiour we must passe to those that are higher and higher til we come to
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
are of that temper coÌ„position that if a man once meddle with them he can hardly shake them of againe For as the same S. Augustin sayth the loue of earthlie things is birdlime to our spiritual wings thou couetest to haue them and thou cleauest to them Who wil give me wings of a doue when wilt thou flie where thou mayst truly rest seing thou hast wickedly taken-vp thy rest heer where thou sinfully cleauest 4. Some wil say this is true of the loue of earthlie things but if a man possesse them and do not loue them he may escape S. Bernard a man experienced in this and al other spiritual things shal make answer The chief reason why men should fly riches is because they can hardly yea neuer be possessed of them but they must loue theÌ„ Not only our external but our internal substance is too too slimie like glue and the hart of man doth easily 〈◊〉 to that which it often vseth He sayth the hart of man doth easily cleaue and stick to euerie thing which it vseth we finde it so by daylie experience For the verie house which we vse to dwel in the cittie or towne where we haue made our abode for anie time the companie with whom we vse to conuerse the trade or course of life which we haue been wont to hold doe worke mightily vpon our affection and we cannot choose but loue them we doe not perhaps find it til we haue occasion to parte and leaue them but then we feele the trouble grieue Seing therefore these ordinarie things which of themselues haue no great inticing vertue do notwithstanding worke so forcibly in vs by vse and custome and breed â— kind of tye linck of friendship betweene vs and them as there is betweene friend friend how much more forcible wil the operation of those things be which carrie with them the face of necessitie and delight as wealth honour and the like Two euils therefore doe spring out of the vse and loue of these things loue necessarily following the vse of them First by occasion of them manie great sinnes are committed as robberies vsurie deceitful bargains through the thirst of auarice dissembling flatterie slanders and manie other vnwâ—rthie acts through ambition and desire of honour secondly though in the pursuit of wealth or honour and the like we do not sinne yet while we are hot in the chase or quiet in the ioyful possession of such things they stop the course of our mind to God-ward and either we runne not at al or so heauily and slowly that it is follye to say we runne 5. Wherefore S. Gregorie sayth wel that the commodities of this life are irksome to al Spiritual men because they know that they are a clog to their inward desires And else-where he giues this reason Our soule can neuer be without some delight for either it pleaseth itself in base and vnworthie things or in things high and worthie and the more earnest it is in the prosecution of high things the more it loatheth the inferiour and the hoter it is vpon the desire of the inferiour the more damnable is the cold tepiditie with which it goeth about the higher These two loues can not dwel in one hart the corne of superâ—â—l Charitie can not grow where the thornes of base delight do choak it For confirmation of which saying of S. Gregorie we may adde that the mind spending itself vpon outward things doth as it were wander abroad out of itself and the farther it wandereth from itself the farther also it goeth out from God because the kingdome of God is within vs. Which S. Augustin bewayled in himself in these words Behold thou wert within and I without and there I was seeking thee and sel fowle vpon these beautiful things which thou hadst made Thou wert with me and I was not with thee those things withheld me farre from thee which could not be if they were not in thee S. Augustin knew not this nor felt it while he was in it but vnderstood it then when inspired by God he withdrew himself from al creatures into God And the like hapneth to euerie bodie that is plunged in the loue of earthlie things 6. Religious people therefore haue this commoditie that they do as it were with one blow of the axe cut-of al these rubs and dangers when they absolutly abandon al things and this makes it easie for them to guard their hart with al manner of custodie and diligence as the Wise-man aduiseth And we shal discouer the greatnes of this commoditie much more plainly if we consider how weak and feeble our nature is when it is to encounter Sense and fight against those affections which are alwayes more violently inflamed by the presence of the sensible obiect of which weaknes we may easily find the reason to be because while our soule is enclosed within our bodie and so lincked vnto it that they make one man the things which our Senses as messengers do bring vnto it must needs make great impression in it We find it in the passion of grief and ioy and feare and the rest which are most violent when the cause is present A mother is more violently transported with grief when she sees the dead corps of her sonne lye before her feet then when she heares of his death And they that go about to comfort them that are in sorrow are careful that nothing come in sight which may refresh the memorie of the thing for which they grieue Wherefore as grief and anger and other passions are sooner and more violently stirred by the presence of their proper obiects why should not the same also happen in loue doubtlesse vpon the sight of a thing that is beautiful it is also much more inflamed Religious people therefore take a holesome and profitable course to hide and sequester themselues from al earthlie things of which the continual sight cannot choose but stirre men vp to loue them and nourish the same loue in them For if to preserue ourselues chaste and honest it is not only profitable but a necessarie means to enter couenant with our eyes as holie Iob speaketh of himself tel me I pray why the same should not also be of force in euerie other passion of the mind or bodie For that which hapneth in that loue which Chastitie doth withstand and vanquish hapneth in al other kinds of loue whether it be of money or honour or pleasure to which auarice or ambition or intemperance doth incite vs. These kinds of loue must in like manner of necessitie be much more inflamed by the sight of gold and the glittering of a purple robe and the touch of pleasure which Sense doth affect and contrariwise if none of these things euer approach before our eyes the loue of them must needs grow dayly lesse and lesse and at last be wholy extinguished 7. To which purpose S. Cyprian or whosoeuer is
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
Now there be two sorts of Humilitie the one lasteth for a while only as for the time we are at our prayers which humilitie is so forcible to obtayne what we desire that is in a manner al in al as we find by the example of Achab that wicked king who notwithstanding his wickednes no sooner humbled himself in the sight of God as the Scripture speaketh but he obtained what he would Wherefore if this kind of humilitie be so forcible as to make sinners haue a fauourable hearing before that soueraigne Iudge certainly the humâ—litie which is to be seen in al our actions and in the verie manner of our life and the whole extent therof must needs be farre more effectual to giue the lust a more fauourable audience I say the humilitie of the course of life wherin Religious people liue which doth not only barre al pompe and state but placeth vs in the lowest place among the poore subiect to euerie bodie which in a worldlie eye is a great slauerie though in verie deed it be the greatest libertie and to be preferred before kingdomes 4. A fourth cause is that which we find in the Psalme Delight in our Lord and he wil grant thee the desire of thy hart which is the proper occupation of Religious people They haue debarred themselues of al other delights as of marriage children riches and such as rich men vse as hawking and hunting banckeâ—s playes statelie buildings rich attire and the like and in steed of them they haue placed al their delight in God whom they enioy by prayer meditation and reading and manie other wayes The state itself helpeth them heerin for being spiriâ—ual and wholy dedicated to the seruice of God it giueth them no occasion of desiring or askinâ— anie thing but that which is spiritual and pertayning to his seruice which makes that God is the more easily inclined oâ— care them because when he hearkneth to them in these things he hearkneth to himself and deales for his owne honour and benefit so much doth it in oâ—â— to haue the entercourse with God which Religious people hâ—ue and to deale in one and the same busines so that that which is good oâ—â—iâ— for the one is good or il for the other As when a seruant deales for his maister whatsoeuer he doth in that kind and whatsoeuer he asketh his maister concernes his maister more then himself and if hiâ— maister grant him anie thing it is for the maisters profit 5. And doubtles these reasons are very forcible to moue the infinit goodnes of God to giue vs a fauourable hearing yet there be two other things which in my opinion are more forcible then anie of the rest to wit the denial of our owne wil and the vnion and charitie which is betwixt vs. As concerning the first the Prophet Esay answering the complaynt which some did make that God did not hearken to their prayers nor their fasts nor their teares speaketh in this manner Behold in the day of your fasting your owne wil is found and promiseth them moreouer that if they forgoe their owne wil Then you shal cal vpon our Lord and he wil heare you you shal crye out and he wil say lo I am heer and he hath reasoÌ„ in it For as it were an vnciuil and vnreasonable thing among friends for one to desire alwayes to haue his owne wil and neuer to do as his friend would haue him in regard that in friendship there must be equalitie and that which pleaseth one must please another whereby they come to that confidence among themselues that they may freely aske and take by authoritie that which is their friend's In like manner in the friendship that is betwixt God vs nothing doth make him more friendlie towards vs then the resigning of our wil to him in al things great and smal And who is there that doth practise this resignation and conformitie more perfectly and more constantly then Religious people who by the Vow of Obedience haue quiete cut off their owne wil and in place therof ingrafted in their harts the wil of God So that in that measure that there can be right and equitie betwixt God and man a Religious man may in a kind of iustice require of God that seing he in al things doth the wil of God God wil do his wil in some thing that concernes also his seruice 6. Of vnitie and fraternal charitie we shal not need to say much seing we haue the promise of our Sauiour in these words I say vnto you if two of you agree vpon earth of whatsoeuer thing they shal aske it shal be done vnto them by my Father that is in heauen If therefore it go by consent what greater consent can there be then among Religious people among whom al things are common and what agreement can be more durable then theirs who are linked togeather by so indissoluble a tye as be their Vowes So that their prayers must needs be more gratâ—ful and more efficacious in the sight of God both in regard of the vertue itself of Charitie which cannot but be exceeding pleasing to God who himself is Charitie and for the participation which as I sayd before is betwixt them and the communion of al good works which makes euerie one of them more gratful and more powerful with God appearing in his sight inuested with the merits and good works of al the rest We reade that S. Dominick one day did fraÌ„kly coÌ„feste to a certain Priour of the Câ—stercian Order that was his great friend that he neuer asked God anie thing which was not granted him which the Priour wondring at sayd vnto him And why then do you not aske that God wil make Conradus the Dutchman enter into your Order which Conradus was at that time one of the learnedst men of Christendome S. Dominâ—ck answered it was a hard matter but yet he did not mistrust but if he should aske it God would grant it him And thervpon continued al that night at his prayers and behold early in the morning Conradus came to their Church cast himself at the seete of S. Dominick begging to be receaued into his Order and was receaued to the great ioy and astonishment of euerie bodie Al bookes of Historie and Deuotion are ful of the like examples and there is not almost the life of anie Religious person man or woman written wherin we shal not find that they haue obtayned of God manie great things either aboue the common course of nature which are the more remarkable or natural and ordinarie which were vsual with them but yet lesse noâ—ed and manie not noted at al. 7. And me thinks the lesser the things be which they aske and obtainâ— the more admirable is the goodnes of God in condescending in them to their prayers and desires of whâ—ch kind we reade of S. Scholastiâ—a that she fel to her prayers and God sent a very great rayne
it is needlesse to repeate them Only I thought good to obserue that they retayned alwayes bâ—th of them such a loue to a Monastical life that S. Basil togeather with his Pastoral Charge did euer ioyne the practises of Monastical discipline and S. Gregorie giuing-ouer his Charge betooke himself to his home and there gaue himself wholy to the priuate exercise of those that liue in Monasteries til his dying-day And we shal haue no cause to think it strange if we consider what himself writeth of himself in a certain Oration wherin he giueth this reason why refusing a Bishoprick which was offered him he fled into Pontus to wit because he was so much taken with a Religious life that he could not be perswaded to leaue it Which life sayth he I hauing had so great an affection vnto it from my youth as few that haue giuen themselues to learning may compare with me and hauing vowed it to God when I was in extremitie of danger and moreouer practised it to these yeares and encreased more and more in the loue and desire of it by the verie practise I could not suffer myself to be drawne out of it no more then out of Sanctuarie 8. Next after these we may reckon S. Epiphanius who was certainly a very rare man He was borne of Iewish pareÌ„ts but meeting one day with Lucian a Monk and beholding a Bowle of light descending ouer his head was so inflamed not only with the loue of Christian Religion but also of a Monastical life that resoluing presently vpon it he would needs put himself into the seruice of God in his Monasterie and wheras the Monasterie before was of no note or fame by his presence it came to be greatly renowned At last being chosen Bishop of a certain place putting himself into the first ship he met with intent to auoyd it he fel vpon the same pikes which he laboured so much to escape For arriuing at Salamina in the Iland of Cyprus where they were treating about choosing a Bishop by Diuine instinct and the general voice of al he was there consecrated Bishop though with much repugnance and reluctation on his part 9. What shal we say of S. Iohn Chrysostome who flourished about this time also to wit in the yeare Foure hundred For we reade of him that while he liued in a certain priuate Monasterie an Angel appearing to Flauianus Patriarck of Antioch in a great light willed him to goe to Iohn Chrysostom and consecrate him Priest and in like manner at the selfsame houre and time the Angel appeared to Iohn and willed him to follow Flauianus in whose Church for twelue yeares togeather he did God great good seruice and from thence being made Archbishop of Constantinople he tooke so much paynes went through so manie troubles what with preaching what with writing what with prouiding for the Common good and withal was so tossed and turmoiled through the enuie of his opponents the power of Princes against whome he stood with great courage that dying in banishment and in great miserie besides other titles of honour and commendation which he deserues he may worthily be styled a Martyr 10. S. Iohn Damascen was also a very famous man about the yeare Foure hundred and thirtie His Workes which are yet extant doe sufficiently testifye his learning his life was ful of holines grounded vpon the deep foundation of Humilitie and Mortification Al which he oweth to an other Monk that being led captiue into Syria became Maister to S. Iohn Damascen and in short time put al his learning into him 11. There were others also lesse renowned then the former but yet were rare men as Nilus Isaacius Eutimius Diademus Anastasius and that great Bessarion who in the yeare One thousand foure hundred thirtie nine was the chief actour in the Councel of Florence in the reconciling of the Grecians to the Latin Church and solidly confuted both by word of mouth and afterwards in writing the Bishop of Ephesus that was the only opponent in that busines And being deseruedly esteemed one of the learnedst men of that Age and besides hauing so much zeale and pietie he was made Cardinal by Eugenius the Fourth and did greater matters afterwards for the aduancement of the Church of God And this shal suffice concerning the Grecians 12. Among the Latins those two lights of the Church S. Hierome and S. Augustin doe by right challenge the first place And as for S. Hâ—erome it is euident that he was a Monk from his youth and neuer forsooke that course of life though we find that he trauelled to Rome and to Antioch and other places Insomuch that when Paulinus Bishop entreated him and in a manner compelled him to take Holie Orders he yealded but vpon this condition that he might not forgoe his Monastical profession as himself writeth to Panmachius giuing this reason because he would not haue that taken from him vnder the title of Priesthood for which he had forsaken the world wherefore though he were made Priest he neuer suffered himself to be ranked among the other Clergie nor would he spend his labours in preaching to the people though he was much importuned vnto it by Epiphanius as himself writeth in his Epistle to Iohn Bâ—shop of Hierusalem Finally growing now in yeares he returned to Hierusalem and wheras Paula had built two Monasteries at the Manger of our Sauiour at her owne cost and charges one for women an other for men he tooke vp his rest in this that was for the men enlarged it at his owne expenses For to this end as he writeth he sent his brother Paulinian into his owne countrey to sel the decayed Mannours which had escaped the hands of the Barbarians and the rest of his patrimonie to the end he might haue roome to entertayne the multitudes of Monks which flocked to him from al parts of the world and did as he speaketh in a manner ouerwhelm him And we may gather also that he had the gouernment of the said Monasterie in his hands by that which himself writeth in an other place that he was forced to dispatch his Commentaries vpon Hieremie by peeces by reason of the number of those that came to the House and of the charge of the holie Brethren and of the Monasterie 13. As concerning S. Augustin though the course of life which he lead be sufficiently testifyed and knowne by that which seueral Authours haue left written and chiefly Possidonius yet it wil not be amisse to heare what he sayth of himself I sayth he who write this haue been much in loue with the perfection of which our Sauiour speaketh to that rich yong man saying Goe sel al thou hast and giue to the poore and come follow me and not by my owne forces but by the help of the grace of God I haue performed it And I know more then anie other man how
nature to wit inward conuersions strange reformations great restitutions And that S. Vincent and other Religious men were so powerful in their speech is a great honour and commendation to the whole State of Religion Wherefore to conclude this discourse of natural helps as God commanded the Iewes when they went out of Aegypt to borrow the Aegyptians best vessel and household-stuff carrie it with them So when Religious men forsake the world they goe not out of it voide of natural guifts but carrie their abilities of wit and memorie and learning and other qualities with them and employing them with care and industrie the Graces of Heauen concurring they wonderfully encrease them and grow eminent in them and haue in Religion both more abundance of these natural guifts then they could haue had if they had remayned in the world and are more able to make vse of them For how often or rather how daily are mens wits and eloquence and other nobilities lost in the world lying dead for want of action And though they be employed vpon secular occasions they are notwithstanding but idly spent because the things in which they are employed are earthlie peâ—ishable wheras in the negotiation which Religion affordeth they are bettered for the reasons which I haue sayd and concurre in great measure to the aduancement of the glorie of God 25. In which respect some doe truly and fitly compare Religion to that holie Iudith who towards the ouercoming of Holofernes applied not only prayer and fasting and hayre-cloth as she was wont to doe before but made vse of her rings and pendants slippers and al her best attire and set-forth her natural beautie to the most and God blessed her endeauours adding as the Scripture telleth vs more grace and beautie to her countenance giueth the reason of it because she intended al this trimming of herself not for loosenes but for vertue So when Religious men seeke these natural abilities they seeke not themselues hauing vtterly forsaken al from their hart but they seeke the glorie of God and the benefit of their neighbours for whose good al that beautie is intended and consequently it belongeth also to the goodnes of God to encrease their abilities and as I sayd before to make them more graceful and effectual then the self-same would haue been in a secular course of life Reasons why Religious men profit so much in Learning CHAP. XXXIII BESIDES the special assistance of God which doubtlesse is the chiefest cause there be other reasons why Religious men haue been and are most commonly so eminent in al kind of Learning For first the studie of wisdome requireth time and application of mind both which are seldome found in the world and abound in Religion For Secular people are continually in one busines or other and wholy taken-vp with the cares of the world they that haue no busines spend their time in vnprofitable things as in hunting and hawking in play and such like pastimes people being generally giuen to â—ase and to shunne labour as an enemie to nature Religious men on the other side are free from al worldlie busines and consequently haue time at wil and they spend it not in idle trifles neither are they called from their studies by the trouble and paines which is annexed vnto them because they are accustomed and take a delight in this crosse and mortification aswel as in manie others 2. Peace of mind which followeth out of the suppression and rooting-out of our disordered affections is a great help to profit in learning for if it be not possible to keep our mind attentiue to our studies while we are running-about or in anie violent exercise of the bodie much lesse can we vnderstand anie thing if our mind itself be wholy troubled no more then we can see in a duttie troubled water 3. Temperance and sobrietie helpeth also thervnto For those that are ful fed haue not the functions of the minde free as they must but are dul and heauie 4. What need we stand multiplying words Auerroes a Heathen and yet a good Philosoper sayth that Chastitie and other vertues by which the desires of the flesh are curbed are special helpes for the attaining of Speculatiue knowledge And finally as I sayd before but I meane to insist somewhat more vpon it the light and grace of God concurreth aboue al. For Religious men directing their studies labours to the seruice of God his immortal light when God giueth them good successe in them he dilateth his owne busines and concurreth to the aduancing of his owne glorie and cause which is otherwise with most secular people that studie for honour or lucre sake And so we see that God doth oftimes enlighten the mind of Religious men and shew them obscure and hidden things and makes them capable to vnderstand the hardest QuestioÌ„s by miracle beyond the course and abilitie of their nature 5. S. Thomas finding great difficultie in soluing a certain Question on a time when he had stuck much vpon it was ouer-heard by his companion Reginaluâ— being in the same chamber as if he had been speaking with some bodie in the niâ—ht and when their communication was ended he called-vp his companion dictated vnto him manie things without stop or pawse contrarie to his custome as if he had been reading them out of a book composed to his hand Reâ—inaâ—dus falling downe at the Saint's feete beseeched him earnestly and presse him to tel him who it was he had been discoursing-with a litle before S. Thomas ouere me by his importunitie tolâ— him it was S. Paul the Apostle that had giuen him the solution of that Question And at other times the same Saint told Râ—ginaldus in familiar conuersation that al the knowledge he had came to him more by light from heauen then his owne labour and industrie Which Reginaldus kept to himself so long as S. Thomas liued for the Saint had desiâ—ed he would but after his decease he spake of it often both in priuate and in open Schoole that others might by his example learne which is the shortest and gaynest way to wisedome 6. That which I relâ—ted before of Hermannus Contractus and Rupert Abbot of Tâ—y is yet more admirable both of them coming to so eminent learning by the guift of our B. Ladie The like hapned vnto Albertus Magnus for as we reade in the Chronicles of the Dominican-Friars entring into the Order when he was but sixteen yeare old and profiting litle or nothing in his studies because he was dul and had but a weake memorie he grew so wearie of it that he was tempted euen to forsake the Religious course which he had begun And while he was thus wauering he dreamed in the night that he was sâ—aling the walles of the Monasterie to get away and that two venerable Matrons appeared vnto him first the one then the other thrust him downe
appeares by this one thing because euen they that haue giuen-ouer al busines betake themselues to the spiritual rest of Contemplation shal fayle notwithstanding of their dutie if when their Neighbours are in spiritual necessiâ—ie they leaue not their retired thoughts and runne to help them Which argument S. Augustin vseth writing to the Monks of the Iland Capraria exhorting them not to preferre their owne quiet before the necessitie of the Church at whose labour sayth he if no good people would assist themselues would not haue found the way how to come into the world And so we find that those great men among the ancient Fathers often forsooke their solitudes and the deserts in which they had continued manie yeares for this onlie reason as Theodoreâ— in his Booke intitled the Religious historie relateth of Iulian that when the wicked opinion of the Arians began to spreade itself Bishop Acatius drew him from his denne with this perswasion that seing he endured so much to please God the best way to please him was to goe now into the field and to his power rescue the Church that was in danger Christ when he asked Peter thrice whether he loued him bad him also thrice feede his sheepe And God tendering the Saluation of Man-kind so much as he doth expects that al that loue him and desire to be loued by him take this busines to hart And of Eusebius he also telleth how Amâ—anus wonne him to the like busines wishing him to take heed he loued not himself more then God spending his whole time and industrie vpon himself for if he did truly loue God he would labour to bring manie more to loue him 10. Buâ— that which he recounts of Aphraates a very holie man expresses best of al that which we are saying For in the persecution which the Emperour Valens raysed against the Church he came like a good Souldier into the field and put himself of his owne accord into the batail leauing the wildernes in which he had spent great part of his life And on a time meeting the Tyrant and being challenged by him what he did among men being a Monk he answered vndantedly in these words Tel me ô Emperour If I were a mayde retired in my closet for modestie sake and should see my father's house al on a burning fire were it fitting for me to sit idly beholding the flame And if I should doe so I should also be consumed by the fire And if thou think it commeÌ„dable for such an one to runne out and carrie water labour by al meanes to quench the fire it is that which thou seest me doing thou hast set the House of God on fire who is most truly our Father and I doe what I can to quench it Thus spake Aphraates in those dayes and ours are not much better but are pestered with as much infection now brought-in by Satan as was then by Valens So that the Religious Orders which now are in great number and oppose themselues to his furie do benefit the Church exceedingly and deserue great commendation and honour for it Religion is a perfect Common-wealth CHAP. XXXV HItherto for the most part we haue discoursed of the dignitie which euerie Religious man purchaseth to himself by his vertue which vertue notwithstanding Religion itself abundantly giueth occasion and meanes to purchase Now we wil consider what beautie and excellencie is in the whole bodie of Religion For it cannot be that God should so liberally bestow his graces vpon euerie part therof and leaue the bodie neglected the good of the whole being as Aristotle speaketh more diuine Therefore we wil shew that Religious Orders are a most perfect Common-wealth within themselues And I insist the rather vpon it because manie ancient Philosophers hauing strayned their wits to set downe some absolute forme of good solid and perfect gouerment not to the end to bring it to effect and put it in practise but only to draw such a thing in conceit and leaue the forme therof in their writings could neuer bring it to so much perfection as we see practised in Religious Orders but that which they discourse-of in their bookes comes farre short of what by the goodnes of God we possesse 2. First therefore to euerie man there belongeth two kinds of life a natural life consisting of bodie and soule vnited and a supernatural life infused by Grace and other celestial habits and consequently there be two sorts of Communication amongst men one in natural another in supernatural things and that which necessarily followeth two Common-wealths For as S. Augustin telleth vs a Common-wealth is nothing els but a companie of men linked togeather by some common bond of societie So that the nobler and the more excellent the bond is in which men agree it being the ground of al Communities and Common-wealths the more noble also and more excellent is the Communitie and Common-wealth as the Common-wealth of the Romans contayning the gouerment of the whole world must needs be more maiestical then a Common-wealth of pesants or trades-men if anie such be This our Common-wealth therefore doth in this one thing farre surpasse al CoÌ„mon-wealths that euer were or could be desired or proiected by the Philosophers because the good which is intended in worldlie Common-wealths is earthlie and humane the good which is in ours is Heauenlie and Diuine and consequently surpasseth al other more then anie man can conceaue 3. Another thing wherin our Common-wealth excelleth is this Citties as Aristotle acknowledgeth are not erected for people only to liue in for so as he obserueth there might be a cittie of beasts because they must liue nor only for defence against enemies nor for traffick because so al Confederats should make but one Cittie The cause therefore why Citties are built is to liue honestly and wel in them For if euerie one that gouerneth himself by Reason doe th 〈…〉 doth for some good end a Cittie also which is a thing much more noble then euerie priuate man by himself must intend that which is the best and greatest good which is vertue and honestie This is Aristotle's discourse To what Common-wealth therefore if Aristotle himself were aliue to iudge doth al this agree more properly then to Religion the end of it being nothing but Vertue hauing so manie easie wayes to attaine vnto it specially that being also true which he obserueth that where Vertue is not respected and honoured aboue al other things the best state that is cannot long endure For where shal we find one Common-wealth among those of this world where power and wealth and nobilitie and fauour doe not beare the sway But in Religion vertue doth not only vsually but almost necessarily rule al because they haue reiected al earthlie things the glorie wherof doth so much dazle peoples eyes finding also one thing more in it which the Philosopher in another place doth make a great matter
sighed after their pots of Aegypt and their pompions and onyons and chibols For what is signifyed sayth he by the flesh-pots of Aegypt but the carnal works of this life which boyle in the sorrowes of tribulation as in the fire What are pompions but earthlie sweetnes What is figured by the onyons and chibols which most commonly make them weepe that eate them but the difficulties of this present life which the louers of it passe not without lamenting and yet loue it euen with teares Forsaking therefore the Manna they desired onyons and chibols with their flesh and pompions because wicked minds contemne the sweet guifts which they may haue by grace in quiet and for their carnal pleasures couet the laboursome iournies of this life though they be ful of teares they refuse to haue that wherewith they may reioyce spiritually and desire greedily that wherewith they must lamēt carnally Iob therefore with his truth-telling voice doth reprehend their follie in that out of an erroneous iudgement they preferre trouble before tranquillitie harsh things before the milde sharp before the sweet tēporal before the eternal things deceiptful before those that be assured Thus speaketh S. Gregorie not only truly as he doth alwaies but also eloquently whervnto we may adde another reason out of S. Bernard to wit that if our mind be sensible of the pleasures of the bodie to which it is vnited how much more sensible must it needes be of the pleasures which properly belong vnto itself and are more neerly and truly in it For as a man doth relish the busines after another fashion when his horse feedes vpon his hey and when himself feedes vpon meate that is conuenient for him so it fareth with our soule in regarde of our bodie which is but as it were the beast which carrieth it Doe not therefore mistake saith S. Bernard doe not deceaue thy self so farre as to think that thy Soule is not more delighted with spiritual then with corporal things 8. Another consideration to proue this which we are saying is that the more sutable a thing is to our nature it is also the more pleasing and delightful For so we see that men take delight in one kind of foode beasts in another and among beasts some feede vpon flesh others vpon corne others graze and euerie kind of thing findes most contentment in that which agreeth best with the nature which it hath The nature of man is to be gouerned by reason for though he haue also sense and motion and the facultie of growing yet these belong the inferiour part of him and are not proper to him alone but common betwixt him and beasts Reason and vnderstanding is that which is peoper to Man and belongeth so neare to the perfection and constitution of his nature that without it he were not a man but a beast and consequently the delights which are conformable to reason and grounded in it are both more sutable to human nature and for the same cause more pleasing specially if we consider withal as we may iustly that among the seueral qualities and powers that are in man the higher and the more noble the power is it is also the more pregnant and effectual in operation so that Reason being farre more noble then Sense it exerciseth the functions belonging to reason with more perfection and vigour then Sense can performe the offices belonging to Sense and as it is more pregnant in al other operations so it is more apt to take delight in the things which are agreable vnto it 9. Finally whensoeuer we compare these delights togeather that which S. Gregorie sayth excellently wel of them is very important to be considered The difference sayth he betwixt the delights of the bodie and of the minde is this The delights of the bodie when we haue them not breed a burning desire to haue them and when we take greedily of them presently through satietie they breed a loathing in him that takes them Contrariwise spiritual delights when we haue them not are tedious when we haue them they proue desireful and he that feedes vpon them hungers after them the more by how much he feedes vpon them with the greedier appetite In corporal delights the desire is pleasing the trial distastful In spiritual delights the desire is cold and contemptible the trial delightful In the first desire breedeth saturitie saturitie loathsomnes in the second desire brings saturitie saturitie againe whetteth our desire of them For spiritual delights encrease a desire in our hart while they fil it because the more we perceaue the right fauour of them the more knowledge we haue of that which we must needs loue more eagerly and therefore we cannot loue them when we haue them not because we cannot know the true relish of them Nothing can expresse more perfectly the difference which is betwixt the delights of the bodie and of the minde then that which S. Gregorie heer sayth of them to wit that the vse of corporal pleasures breeds a loathing of them but spiritual delights contrariwise the more eagerly we feed vpon them the more they winne our affection to them For as we cannot discerne which is good wine and which is bad better then by tasting it and our tast is in fine the best iudge of it so by duly weighing the ioy which is true and solid and also that which is false and deceiptful and comparing them togeather we shal be best able to discouer how that in the one there is nothing but emptines and falshood and in the other truth and soliditie euen beyond expectation and abundantly enough to delight vs more and more without end 10. It is therefore sufficiently apparent both by reason and authoritie of the holie Fathers that the pleasures of the Mind are the principal and the chiefest of al other pleasures yet because manie are iealous of that which the holie Fathers say and think that they goe further and speake in a more sublime strayne then humane infirmitie can ordinarily beare I wil conclude this Chapter with a discourse of Plato besides that which I sayd before out of Aristotle where he clearly proueth this wherof we are speaking As hunger and thirst sayth he are an emptines of the bodie so ignorance imprudence are emptinesses of the mind and as our bodie is filled when we take corporal sustenance so our mind with science and knowledge Which repletion therefore is the more solid Is it not that which is made by things which in themselues are more truly solid And which things are to be accounted such and of a more pure substance meate and drinke victuals and whatsoeuer sustenance or perswasions of truth knowledge and in a word al kind of vertue Certainly we must needs confesse that that is most solidly and most truly existent which doth alwaies abide in an immortal and vnchangeable thing and which itself also is immortal and vnchà ngeable such as is the essence of euerie
God himself we may truly ranke the ioy comfort which we finde in the loue and conuersation with out spiritual Brethren 9. The Saint-like familie of holie Iob was a liuelie resemblance of it For he had manie children and they liued al in such a league of perfect loue togeather that though euerie one of them kept a seueral house familie yet they were al of them as it were of one house-hold and al things were common among them they feaâ—â—ed one another as the holie Scripture relateth in their turnes and euerie one had his day So that they liued alwayes togeather in mirth iolitie continual banckets The sisters could not inuite their brethren but were euer inuited by them did eate drinke with them After this manner euerie Religious man is as it were continually making a spiritual bancket for the rest of his BrethreÌ„ with whome he liues the bancket is not set-forth with ordinarie dishes but with exquisite vertues choice actions speeches of deuotion they feast one another in their turnes because euerie one doth reciprocally serue one another in the â—â—ke kind The children of Iob could in one day meete but once at one of their brethren's table we feed at euerie one of our Brethren's table and al at once which is farre more And as there were sisters among them so if among Religious people there be anie that are inferiour and somewhat more imperfect in vertue and feruour as they were in sexe of which kind certainly there be few in comparison of the rest as among the children of Iob there were but three sisters for seauen brethren though they haue not so much prouision of vertue as to be able to feast others yet by reason of the brotherlie vnion which is among them they haue the happines to be feasted with the rest and enioy for the present the pleasure of the feast bettering themselues by litle and litle furnish themselues with plentie as I may say of fat marrow so that at last they also grow able sufficient to inuite others Of the pleasure which Religious men take in Learning CHAP. XI THE ground of the pleasures of which I haue hitherto spoken is supernatural it followeth that we speake of one that is natural to wit Learning varietie of al kind of knowledge which how delightful it is may he gathered by two things First if we consider the noblenes of knowledge as belonging to the noblest part of man being the fruit of the mind vnderstanding withal wonderfully enriching and embellishing it Secondly if we weigh how proper and how agreable it is to the nature of man to know vnderstand For as Aristotle sayth euerie man is naturally bent to desire knowledge he maketh an argument to proue it by the loue which we naturally haue to the particular senses which are most vseful to bring knowledge as to the sense of Seing and Hearing Now if a man be so naturally inclined to knowledge it must needs be a great pleasure to be learned For commonly euerie thing â—â—kes most contentment in that which is most agreable to nature as the chiefest pleasure which birds haue is to flye fiâ—hes to swimme and in our bodilie senses our eyes are most delighted with seing our tast with tasting our eares with Musical coÌ„cent Why therefore should not our wit and vnderstanding be farre more pleased with the search and knowledge of truth which is the proper food of it and the diet which it must naturally feed on 2. Insomuch that Aristotle did not stick to say that there was no other way to liue alwayes a contented life without sorrow but to betake oneself to the studie of Philosophie in regard of the abundance of pleasure which iâ— affords And no wonder if we consider the number the varietie the extent the rarenes of the things which Philosophie treateth of For Philosophie being nothing else but the search of Nature as Nature extends itself farre and neere is admirable to consider so vniuersal so admirable is the studie of Philosophie leauing nothing in Nature to the bottome wherof it doth not endeauour to diue First it considers the beginnings causes of euerie thing time motion place things obuious dayly in our eyes in our hands and yet withal so obscure intricate that nothing more It searcheth into the composition of man soule bodie al the properties faculties of either part It disputes of the earth of the ayte seueral affections therof as of the windes thunder lightning rayne the causes of them It beholdeth the heauens and whatsoeuer belongeth to the knowledge of them their greatnes their light and perspicuitie the number of the spheres the constancie of their motion their power and influence into these inferiour things for the continuance and preseruation of them Among so manie things therefore and infinit more which cannot be numbred but are exceedingly delightful can anie man make anie question but that a mind that is giuen to the contemplation of so manie so great so admirable things so farre aboue the capacitie of ordinarie people turning and tossing them vp and downe on euerie side can otherwise choose but liue in a perpetual paradise For can there be anie thing more absurd then to acknowledge as we must needs that our eares and our eyes take pleasure in their seueral obiects and to think that our mind by which our senses come to be capable of pleasure hath no pleasure proper vnto it For if it be delightful to behold a horse that is wel limmed or a tree that spreads itself abroad with faire and large branches why should it not be more delightful to contemplate the nature and essence of the horse or tree seing in this second contemplation that is inuolued which we see with our eyes and much more and more excellent considerations For as a picture that is wel drawne and liuely set-forth in coulours doth naturally delight euerie bodie that beholds it but much more a skilful paynter that besides the sight of the coulours and draughts of the pensil is able to iudge of the reasons of them and the nature of the shadowes and the conueniencie and proportion and connexion of euerie part of it So in al things of this world the vulgar sort beholds the outside of them and rests there they that are learned consider that which is more inward the nature the properties and seueral qualities and dispositions of euerie thing which as they are in themselues things farre more noble so also more delightful and indeed able sufficiently to entertayne anie man's thoughts and accordingly al ancient Philosophers were so taken with them that they thought no happines in the world comparable to this kind of studie But Religious people haue yet one thing more that giues the busines a sweeter relish which no Heathen could arriue vnto beholding al this world of things not so much
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
wisdome of God taking vpon him the charge of prouiding for vs so that we may be assured that we shal want nothing On the other side when we wil take vpon vs to prouide and care for ourselues by our owne wit and forecast how manie things must we needs want For our forecast is so slender and so short whether we be to prouide for the future or to order things present that we must needs often fal into manie great errours inconueniences Whervpon S. Iohn Chrysostome giues vs this Caueat Take no thought for thine owne but leaue it to God For if thou leaue it to God he wil prouide And againe in an other Homilie which is al in commendation of a Monastical life he reckoneth this among the special benefits if God because if God feed al flesh much more wil he feed his seruants that haue consecrated themselues vnto him and consequently al things necessarie are deriued vnto them out of the prouidence of God as out of a fountain of running water By which similitude of a fountain he would giue vs to vnderstand both the abundance and perpetuitie of these benefits and also that we come by them without anie labour as waâ—er springs from a fountain 7 And it is a pleasant thing to behold the examples of this prouidence of God ouer Religious people and to reade the manie testifications therof which are vpon record in ancient histories almost without number But that is singular which Palladius recounteth of Abbot Hellen who falling a-sleep after he had long fasted there came an Angel and awaking him bad him eate of that which was set before him And rising he saw that there was a large fountain of water suddenly sprung-vp by him and abundance of green hearbs round about him and tasting of both he sayd he neuer in his life dined better And afterwards when he wanted sustenance he euer was wont to kneele downe and offer vp his prayers to God and presently he was serued with diuers kinds of meate with new bread oliues and other fruits What can be more louing or more pleasant to think of then such a prouidence which stoopes so low as to act the part of a Steward Or why should we think he wil forsake his other seruants seing he was so careful to prouide for this his seruant by so daylie a miracle as if he had been his Clerk But as I sayd the Liues of Saints are ful of these kind of examples but we wil make choyce of two especially not vnlike the one to the other and taken out of two Religious Families very like also togeather 8. For S. Dominick in the beginnings of his Order sending his Religious into diuers places two and two togeather according to the manner set downe by our Sauiouâ— to preach pennance it hapned that two of them being fasting and very weaâ—â—e with their iourney the ninth howre of the day being past were discoursing somewhat heauily betwixt themselues how they might get some relief in that poore and vnknowne place and as they were talking there came vnto them a tal comelie man in somewhat a strange kind of habit and gaue them a good check for their weake and smal faith Could you sayd he belieue God so farre as to forsake al for his sake and cannot you now beleeue that he hath care of you He that giueth beasts their food wil not suffer his children to dye for hunger which you this day shal abundantly experience And vanishing out of their sight for it was an Angel they went a litle onwards on their iourney and coming to the next village while they were at their prayers a Priest inuited them very kindly home and as they were going to his house a Gentleman met them and would by al meanes they should goe with him and as these two were thus strayning curtesie togeather the Lord of the place seing them by chance ouer-ruled the busines and bad both the Friars and the Priest and the Gentleman to his house and feasted them very nobly 9. And it is recorded also of S. Francis that when he sent anie of his Friars in Mission he was neuer wont to giue them anie thing towards their charges vpon the way but that onlie verse of the Psalme Cast thy thought vpon our Lord and he wil maintayne thee the faith of which Verse was as good to them as anie money It hapned therefore that two of them hauing trauelled almost al the day long what with emptines what with wearines began to â—aint and though they begged relief no bodie gaue them anie thing til at last there met them a yong man that vnderstanding of them the cause why they were so wearie and sad gaue them a couple of loaues and as they sate downe to eate them he reprehended them sharply in these words Men of litle faith why did you mistrust the Diuine prouidence Why did you not cal to mind the words of the Prophet which the holie Father hath so often inculcated to you Cast thy thought vpon our Lord and he wil maintayne thee seing his goodnes is not wanting to the verie beasts of the field Wherefore know that God differred his help for no other reason but to punish this diffidence of yours with hunger And hauing held this and the like discourses with them he vanished out of their sight 10. Let others therefore in God's name haue their lands and possessions and rents and duties gathered with much toyle and labour subiect to hayre and drowth and rayne and other mischances we haue two Lordships as I may cal them the rents wherof are certain and free from al miscarrying to wit first the Prouidence of Almightie God in a manner obliged vnto vs through his owne infinit goodnes and that act of ours when we left al for his loue and secondly the Relief from our Neighbours due in a manner not only of charitie but of a kind of iustice And this is that which the Prophet â—â—ay seemeth to promise when he sayth Thou shalt suck the mâ—lk of nations and shalt be fed at the breasts of Kings For by Nations we may vnderstand the common people by Kings rich men and men of authoritie whose liberalities the Prophet compares to milk and a womans breast because milk is the iuyce of harder meate and of meate which is not gotten but with some labour and some work of nature in the nurse to make it and yet the infant sucks it without labour and with a great deale of pleasure So Religious people haue that for nothing which others purchase with a great deale of labour and sweate and trouble and oftimes not without danger So that they may be wel likened in this to the ancieÌ„t Hebrewes of whom it is written And they possessed the labours of people 11. We may therefore conclude that he that misdoubteth least in Religious pouertie that which is necessarie should be wanting wants not only iudgement
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
alteration in vs because it doth both help vs manie wayes to encrease the inward grace which we receaue in Baptisme and furnisheth vs besides with manie outward meanes and instruments speedily and easily to to attayne to al perfection An answer to them that feare that they shal not perseuer in Religion CHAP. XXXII HAuing shut-out this feare which tooke occasion of the corruption of our former life it wil not be hard to cure another feare not vnlike vnto it and most commonly caused by it to wit least our resolution howsoeuer it be seruent in the beginning in time growing cold we looke back and be swallowed vp againe in the world This feare riseth first by consideration of our owne infirmitie man by nature being wonderful weake specially when he meetes with hard encounters and then the lamentable ends of those that began to runne wel in the midst of their course haue sunck and fallen back worke forcibly vpon our apprehension insomuch that some think it wisdome to learne by others perils and to looke to themselues betimes But S. Gregorie doth excellently discouer this kind of temptation and deceit of the Enemie and conuinceth it to be no other in these words Oftimes we see manie that desire the life of holie conuersation but haue not the power to vndertake it because they feare suddain chances and disasters that may befal them who while like prouident men they take thought to preuent vncertain euils are vnprouidently detayned in the bonds of their offences For they lay manie things before their eyes which if they happen in their conuersation they feare they shal neuer be able to subsist Of whom Salomon sayth wel The way of lazie people is as hedges of thornes For while they loue the way of God their fearful suspicions meeting with them prick them as thornes of the hedges that are in their way This is S. Gregorie's opinion of this busines And in my iudgement that saying of Iob may be fitly applied vnto them They that feare the white frost snow shal vpon them For while they giue way to feare of vncertain dangers to come they remaine for the present in great and most certain euils 2. But to lay open the roote of this distrust let vs consider what may be the causes of so soule a breach betwixt God and vs after we haue plighted our troth and bound ourselues by Vow vnto him There can be no other ground of it but if either God depart from vs or we frō God that is if either God forsake vs withdraw his holie spirit frō vs or we suffer ourselues to be ouercome with tediousnes or labour or inconstancie so forsake him As for the first it cannot enter into anie man's thought to think that the infinit goodnes of God will at anie time take from vs the guifts which once he hath bestowed vpon vs. And S. Paul assureth vs of it when he sayth The guifts of God are without repentance and God himself by his Prophet in these words I am God and am not changed consequently that which S. Augustin sayth to God is true No man leeseth thee but he that leaueth thee God therefore neuer reiecteth them that seeke him he neuer casteth them forth that come vnto him as himself professeth and heauen and earth shal first passe away before anie change or shadow of vicissituted come vpon him Seing therefore there can be no danger on this side al the danger is in ourselues and our owne infirmitie 13. But yet because no bodie is il for nothing and there is hardly anie to be found so malicious as to delight in sinne because it is sinne but that some other cause drawes him into it let vs see what cause there may be to disioynt and break this league of societie and friendship so inuiolably and religiously sworne betwixt God and vs. In humane friendship manie things of this nature may happen for in time we may discouer some flaw in the league itself or some wrong may be offered or one partie may be damnifyed in his state or we may think we haue enough of it as oftimes it falleth out Nothing of al this can be sayd of God for we cannot feare least the continuance of our loue with him be preiudicial vnto vs seing we haue al that we haue of him and he most bountifully makes vs partakers of al that is his Neither can we feare least his conuersation grow tedious seing we find written of the Eternal Wisdome Entring into my house I wil rest with it for the conuersation with it hath no bitternes nor the liuing togeather with it anie tediousnes but ioy and gladnes And therefore that also is true which the same Wisdome reporteth of itself They that eate me shal stil hunger and they that drink me shal stil thirst So that by enioying God we shal be so farre from hauing our desire of him quayled at anie time as rather it wil be daily more inflamed the more degrees of his infinit beautie and goodnes we shal dayly discouer and the better and cleerer insight we shal haue into him And if while we were as yet in the world a smal raye of that beautie which is in Religion shining vpon vs in that darknes was so powerful as to bring vs vnto him as it were out of a farre countrey and to draw vs with such a violence as was able to breake through al the snares the Diuel had to hold vs back what wil not the sunne-light and excellencie of Religion doe when we shal haue had leasure to enter more into it and by the knowledge and possession of so great a good be more taken and enamoured with it And if it were able to force vs to loue it and embrace it while we were free and vnconstant how much more wil it hold vs in loue of it when we shal be obliged and bound vnto it with that triple cord which is hardly broken 14. What ground therefore can we imagine that we can haue to alter from our purpose with so great losse and shame to ourselues Shal we alter in regard of the rigour and austeritie of that kind of life Wherefore then haue we spoken so much of the commodities of it which alone were sufficient and of the sweetnes besides and pleasure which is in it Rather seing we are naturally so much taken with pleasure follow so greedily the bare shadow of it in the idle toyes which the world doth thew vs we haue no cause to feare but that meeting with the verie fountain of pleasure which is God we shal stick the faster by it and drink with more contentment of it For our part therefore we haue no cause why we should euer repent ourselues of a thing which hath been inuented and commended vnto vs by God so carefully practised by so manie holie men so earnestly desired and embraced by ourselues and found by our owne experience to
receaue great pleasure in them Thus S. Iohn Chrysostome 8. The third branch of Diuinitie is the studie of the holie Fathers who as they were eminent for learning and holines of life eloquence haue left so manie monuments of learning behind them that a man may spend his whole life time with pleasure in turning them ouer find more then he can haue time to coÌ„passe God hauing moreouer prouided that as in a great bancket euerie dish hath his seueral reâ—â—h so among these great writers euerie one should haue his particular strayne of sweetnes to auoyd satietie For if we compare the Greek Fathers one with another we shal finde the style of S. Basil to sauour of learning abound in precepts of sanctitie S Gregorie Nazianzen more profound entring familiarly into the deepest mysteries declaring them in weightie tearmes sentences S. Athanasius is more facile yetful and with an equal style alwayes like himself teaching with a great deale of authoritie Epiphanius is eager against Hereticks Theodoret plaine careful in exposition of Scripture S. Iohn Damascen ful of learning expert in explaining the hardest points of Faith S. Iohn Chrysostome as his name giues vs to vnderstand eloquent popular easily insinuating himself into peoples minds with the copiousnes of his quaynt words as with a torrent of Eloquence carrying his Auditorie whither-soeuer he pleaseth 9. Among the Latin Fathers S. Cyprian hath a neate copious style yet nothing too much but graue weightie and as S. Hierom's censure is of him his speech runnes sweetly and quietly on as a cristal-fountaine and S. Augustin doth deseruedly stile him the sweetest Doctour S. Ambrose hath a peculiar manner of expressing himself very sententious with choyce words knit cleanely togeather that a bodie may iustly think when he reades him that he heares a Diuine making an Oration or an Oratour speaking like a Diuine in commendation of whose sweetnes we shal need to say no more then that God did seeme to foreshew it by that strange accident which we find recorded of him when a swarme of bees lighted vpon his mouth when he was a childe The style of S. Hierome is learned ful of wit and examples of Antiquitie expressing in natural colours whatsoeuer he vndertakes either for the litteral exposition of holie Scriptures or Moral precepts for al kinds of states or in commendation or disprayse of anie thing or in exhortations to vertue in al which he is so eminent that his eloquence seemeth more Diuine then humane S. Augustin is copious ful of varietie and withal facil expert at al hands both to dispute the profoundest questions and to speak plausibly to the people and in his Sermons both instructeth and moueth with a great deale of grace Who can place his words more weightiâ—y in better order and come off more roundly then S. Leo whose speaches are alwayes ful of maiestie and come as it were thundering out of his mouth S. Gregorie is altogeather Moral wonderful rare in that kind entertayning his reader with varietie of sweet examples and similitudes and instructing him in the course of vertue with profound learning and drawing him on to reade him by the pleasant and copious manner which he hath of declaring himself What shal I say of S. Bernard who is worthily called the Melliâ—luous Doctour and is ful of spiritual documeÌ„ts of highest perfection and enterlaceth the sentences of holie Scripture so naturally with his owne discourse that a man would think he speakes nothing but Scripture or that the holie Scripture makes vse of his tongue as an instrument to declare itself which is both graue and pleasant and wonderful effectual And not to hold the reader anie longer this doth sufficiently proue that which I sayd before that euerie Father hath his particular delightful manner of expressing himself and that so much varietie must needs make the pleasure in reading them the greater as it were walking out of one garden into another by the often change of so manie curiosities as be in them preuenting al wearisomnes which might creepe-in vpon vs. 10. And certainly if when they liued heer on earth it could not but be an excessiue comfort to deale with anie one of them and to conuerse with men of so great worth as they were can we think â—he pleasure is lesse now they are in heauen Me thinks it should be farre greater both because the discourses which are penned are alwayes more elaborate morâ—â—â—fined then that which is deliuered by word of mouth ex tempore and the glorie â—â—ich they now enioy doth adde weight and authoritie to their writings To coÌ„clude therefore this discourse of the three Branches of Diuinitie I desire only people wil reflect that wheras the vnderstanding of matters so sublime specially of the holie Scriptures doth come vnto vs more by being humble long acquainted with spiritual things then by strength of wit assiduitie it must needs be euident that Religious people are so much the better disposed for the comfort which may be had in that kind of studie by how much they haue more plentie of efficacious meanes to enrich themselues with the vertues which prepare the way vnto it Of the ioy which Religious people take in the good of their Neighbours soules CHAP. XII MOst Religious men haue yet another comfort which goeth beyond al carnal and earthlie comforts when hauing had occasion to labour in cultiuating of numbers of Soules they see them forsake their vicious courses and take to vertues or in sanctitie of life dayly to aduance themselues and encrease in the seruice of God Who can expresse the ioy which this doth breed or the teares which it oftimes draweth from our eyes For if as the Prophet sayth Conquerours exult when they haue taken a prey what greater exultation can there be then in such a conquest such a prey For in other victories the prosperous successe of one partie is losse to the other heer the benefit which comes to vs is beneficial also to our neighbour and the good of our neighbour the encrease of our ioy Witnes the labour the sollicitâ—â—e the care which most commonly this fruit doth cost vs wherof the Apostle writeth thus to certain Disciples of his My little children whom I trauail withal againe vntil CHRIST be formed in you comparing himself to a woman with child to expresse the time and labour and payne also which often accompanieth this charitable busines And consequently there can be no doubt but that which our Sauiour sayth in the Ghospel agreeth also to this child-birth A woman when she breedeth hath sorrow but when she hath brought forth now she remembreth not the pressure by reason of the ioy because a man is come into the world But heer the ioy is farre greater because man is not borne into the world but in verie deed into heauen For the life of the bodie is short but
the life of the Soule eternal And what ioy think you should we conceaue of this euerlasting fruit seing we find a Heathen Philosopher reioycing at the temporal progresse of his Disciples and esteeming it a very iust and reasonable cause of ioy If a tree sayth he when it is come so farre as to bring forth fruit reioyceth the husbandman if a shepheard take pleasure to see the fruit of his flock if euerie man beholding the child which he nurseth delights in the growth of his child as in his owne how dost thou think it fares with them that haue nursed vp wits when knowing the tender beginnings of them they behold them suddenly flourish Thus spake this Heathen Philosopher of the brickle â—â—ort momentarie fruit which he could arriue to know The fruit of our labâ—â—â—s is spiritual immortal so that if as our Sauior testifyeth there be ioy in heauen vpon one sinner doing pennance is there not the like cause of reioycing on earth when we see a man either coÌ„uerted to do pennance for his sinnes or established in vertue and taking great strides to perfection Doubtlesse there is For certainly in this one we haue manie causes of ioy coÌ„fort the glorie of God the saluation of our neighbour whom we are coÌ„manded to loue as ourselues a ioyful most admirable representation of the Diuine goodnes clemeÌ„cie patieÌ„ce not only in bearing with the lost sheep but in bringing it againe to the fold vpon his shoulders of which goodnes and clemencie we are witnes and spectatours Finally it is no smal encrease of ioy that we find ourselues made partners in some measure in so great and so noble a work and able in a manner to glorie with S. Paul and say I planted For it is natural for euerie bodie to loue and take delight in that in which he hath taken some kind of paynes and the more excellent the work is the more pleasure he takes in it And what greater work can there be then to make men Saints a work not only proper to God alone but the greatest of al his works a work wherof S. Paul reioyced in the Philippians saying of them My ioy and my crowne and in the Corinthians stiling them his glorie in the day of our Lord and to the Thessalonians What is our hope and ioy or crowne of glorie Are not you before our Lord IESVS CHRIST in his coming For you are our glorie and ioy Wherefore seing Religious people labour so diligently in this haruest of Soules and haue so manie peculiar helps towards the reaping of the fruit of it as we haue shewed in the precedent Booke their ioy and comfort in it must also necessarily be both most assured and continual Of the Hundred-fold promised to Religious people CHAP. XIII THat which we haue hitherto sayd of the pleasantnes of a Religiouâ— course of life is very admirable Yet one thing remayneth behind more to be valued then al the rest as contayning indeed al other things and hauing it we may iustly make account we haue al. This is the large and ample and magnificent promise which Truth itself makes vs in these wordes Euerie one that shal leaue father or mother or brethren or sisters or house or lands shal receaue a hundred-fold in this life Of which promise S. Bernard discoursing sayth and very truly These are the words which haue perswaded men through the whole world to contemne the world and embrace voluntarie Pouertie words that fil Cloysters with Monks Deserts with Anchorets These I say are the words which put Aegypt to pillage robbe it of the best vessel it hath This is that liuelie and efficacious word conuerting soules by a happie ambition of sanctitie and faithful promise of truth Finding therefore so great a promise vpon record and knowing withal that he that makes vs this promise cannot fayle of his word nor forget how faâ—re he hath engaged himself it concernes vs diligently to search into the riches of it and acquaint ourselues throughly with the treasure which it containeth 2. Cassian in his last Collation relating a discourse of Abbot Abraham sayth that the words of this promise are to be vnderstood plainely as they sound to wit that we shal receaue the verie things which we leaue in quantitie multiplied For saâ—thlâ— whosoeuer contemning the loue of one father or mother or child for Christ's sake doth passe into the most sincere loue of al those that serue Christ shal receaue a hundred-fold in quantitie of brethren and parents that is to say for â—ne he shal find so manie fathers and brethren that wil loue him with a more ardent and more eleuated kind of loue and shal be also enriched with possessions and lands in like manner multiplied that is whosoeuer abandoneth one house for the loue of Christ shal possesse innumerable Monasteries as his owne in al parts of the world and enter vpon them as vpon his owne land of inheritance For how doth not he receaue a hundred-fold and if we may be so bold as to adde anie thing to the words of our Sauiour more then a hundred-fold that forsaking ten or twentie seruants that wayte vpon him by force and are scarce to be trusted is attented euer after with the voluntarie seruice of so manie men wel borne and of honourable descent A notable saying comprehending not only Religious people that haue reuennues in common but al in general euen those that professe the strictest Euangelical Pouertie that can be and haue nothing either in priuate or in common for these also haue their hundred-fold of almes which the faithful bring-in vnto them abundantly of deuotion Let vs giue care sayth S. Bede discoursing of this kind of Pouertie to the ioyful promises of our Lord and Sauiour let vs see how out of the special fauour of his goodnes he promiseth them that follow him not only the rewards of eternal life but excellent guifts also in this present life Euerie one that shal leaue house or brethren or land for my sake shal receaue a hundred-fold For he that renounceth earthlie loue and possessions to follow Christ the more he profiteth in his loue the more he shal find that wil be glad to embrace him with inward affection and maintayne him with their outward substance The first degree therefore of this hundred-fold in this world is to receaue it euen in these outward things 3. But the inward treasures which God bestoweth vpon vs are farre greater and more to be esteemed to wit a sweetnes and satietie in our soules incomparably better then al earthlie pleasure S. Hierome conceaued right of it and sayth that the promise of our Sauiour is to be vnderstood in this sense that he that forsaketh caâ—nal things for our Sauiour shal receaue spiritual which for the worth of them are in comparison of earthlie things as a hundred for one And what shal we