he slayeth himself with the sword of his commandment Wherby we may see how farre a Religious life doth surpasse not only a secular life that is vitious and debaushed but an honest and commendable life For the best that can be sayd of a secular man is that he giueth himself to good works which is not to be compared with the perfect and intire oblation of ourselues by perpetual Obedience And this excellencie of Obedience is that which makes it to be so meritorious as it is for they that order the good which they do according to their owne wil and pleasure doe merit no more then the price and worth of the action itself can giue them but Obedience addeth a great deale more for it doth not only make those actions better which are good in themselues but ennobleth those that otherwise of themselues are nothing worth and maketh them exceeding grateful in the sight of God For what is in itself more ordinarie and meane then to eate and drink to haue care of bodilie health to walke for recreation sake and such like natural or necessarie actions which notwithstanding are highly esteemed of God if they be performed vpon intent of doing that which we are bid to doe by those that haue lawful command ouer vs. Wherefore they are in the right who compare Obedience to a wand that hath vertue to turne that which it toucheth into gold for such a wand would not only make siluer and such pretious mettals more pretious then they are in themselues but put an incomparable value vpon wood stones and verie earth which of themselues are little or nothing worth 2. And if we wil know what fruit comes of Obedience S. Gregorie hath comprized an inestimable prayse therof in few words saying Obedience is the onlie Vertue which planteth al other vertues in the mind and preserueth them after they are once planted It planteth them two seueral wayes First because the liberal offer of himself which man makes to God prouoketh God to be bountiful and liberal againe towards him for God is of that disposition and goodnes that he wil neuer suffer himself to be ouercome in bountie and loue and seruices done vnto him and consequently whosoeuer shal giue himself and al that he hath freely vnto him shal be sure to receaue from him againe al spiritual graces and finally God himself Secondly it planteth other vertues in the mind because in the practise of Obedience we must necessarily practise them al for when we subiect ourselues to an other man for God we practise Humilitie in a high degree putting ourselues vnder one to whome in nature we are equal and in other things perhaps better then he we practise Patience vndergoing things that are hard contrarie to our wil and inclination we practise Fayth reuerencing God whom we see not in man whom we doe behold and acknowledging that the care prouidence of Almightie God doth watch ouer vs in him we practise Hope contemning things presâ—nt but charitie most of al and in an action which of itself is very difficult to wit preferring the wil of God before our owne wil and pleasure so that we see that the exercise of al the rarest Vertues of Christian life is contayned in this one vertue of Obedience and consequently that as S. Gregorie teacheth it doth plant al other vertues in the mind and while it prospereth al the rest doe prosper and encrease It also conserueth them which is an other benefit and glorie of this vertue for al other vertues in a manner are subiect to be wronged and shaken and stolen from vs by the Diuels who lye like theeues in wayte for such pretious iewels and the more they are worth the more those hellish Fiends doe whet their teeth against them yea the vertues themselues may in some sort be sayd to destroy themselues not that there is anie fault in them but through the pride and arrogance of those that possesse them as it hapned to Lucifer who as Esay the prophet sayth was adorned with al kind of pretious stones but those verie ornaments threw him downe headlong from the heauenlie habitation But Obedience preserueth itself the other vertues which it bringeth with it because it trusteth not to itself nor attributeth anie thing to itself nor indeed reserueth anie thing for itself but taking no thought of itself it casts itself wholy into the hands of God out of whose hands no bodie can take vs as our Sauiour sayth For either the Enemie dares not approach or if he attempt vpon vs it doth now belong to God in whose hands we are to sight for vs or to giue vs so much strength that we shal easily withstand his furie And so S. Gregorie sayth in another place The exercises of those that doe obey are Sacrifices for while we are obedient to men for God we ouercome the proude Spirit With other vertues we fight against the Diuels by Obedience we vanquish them Wherefore they that are obedient are conquerours because while of their owne accord they subiect their wil to others by Obedience they command ouer the Angels that are fallen These are the fruits of Obedience alone for so S. Gregorie speaketh Obedience is the onlie vertue which planteth al other vertues in the mind Whereby it appeareth how great a good is wanting to al Secular people and on the other side how strayte and solid and short a way Religious people walke to Perfection their life being nothing else but Obedience and so finding meanes by the practise of one onlie Vertue to compasse al the rest with great ease and expedition Wherefore Climacus sayth that Obedience is a perfect abnegation of our soule and bodie a voluntarie death a life voyde of care a iourney by water without dammage the burial of our wil a life of humilitie and as if a man should trauel sleeping that to liue in Obedience is to lay our burthen vpon an other's shoulders to swimme vpon an other's arme to be held-vp by the chin that we sink not but passe the huge gulf of this life without daÌ„ger at a short cut What could be spoken more pithily in commendation of this Vertue But where he sayth We trauel sleeping me thinks is specially to be noted and pondered for the giueth vs to vndertand that by Obedience we are carried like litle children in an other's armes so that al the care trouble belongs to them that carrie vs and where this spiritual iourney is toylesome laborious to some and dangerous to others and ful of hazard Religious people haue so easie a time of it by means of this Vertue that they do not so much as feele their iourney 3. There is an other commoditie of Obedience in which we may truly say al other commodities are contayned to wit that it doth subiect vs and al our actions to the wil pleasure of God so perfectly that they are wholy
into Iudea to take possession of the Crowne and the like yet this help was not general to al nor continual but only for people of worth and matters of weight How great a benefit therefore ought we worthily esteeme it to haue such a domestical Oracle as I may cal it by which we are directed what to do euen in the least things that can be and eschue infinit dangers which might come vpon our soules Wherefore whether it be spiritual profit we ayme at or tranquillitie and content of mind if we were to studie we could not inuent a more conuenient way then this is For as S. Bernard writeth we leese nothing when we leaue our owne wil but are great gaineâ—s by it in regard we change it for the better for we change it into the wil of God which is no smal profit Our wil most commonly is idle and vnprofitable oftimes vnreasonable and hurtful his wil is alwayes holie alwayes iust and best for vs to follow We of ourselues may fal into manie errours are often deceaued not knowing what we would haue ourselues coueting things that are hurtful and thinking perhaps that they are profitable for vs but God cannot desire but what is best and most profitable for his Elect so that without al doubt it is best for vs to commit ourselues and al that belonged to vs wholy to his wil. 10. The life of S. Franciâ— wil funish vs with a rare example in this kind to confirme what hath been sayd He being in a great doubt and hauing long disputed within himself whether he should giue himself wholy to a solitarie life and contemplation or rather withal attend to the help and saluation of his neighbour reasons on both sides beating in his mind and hauing no reuelation from God concerning this point as in others he was wont to receaue he resolued to take this course He sent to S. Clare and the Nunnes of her Monasterie and to his Brother Syluester who was at that time reâ—ired to a solitarie place in a certain mount that they should by prayer inquire which of the two courses were most conformable to the wil of God and send him word Now when the messenger returned from theÌ„ both he receaued him as if coming from God he had brought answer immediatly from him He washed his feet he set him downe and serued him himself at board then he drew him aside into a mountaine hard by and there barehead vpon his knees with his armes on-crosse he spake thus vnto him what doth my Lord Iesus Christ bâ—d me doe And when the Messenger told him that he was to help his neighbour also presently without delay from the place where he stood he returned not home but went about that new busines so feruently that he did not so much as mind the way he tooke but crossed ouer fields and woods where otherwise there was no way 11. Thus S. Francis behaued himself and out of this his fact we may gather manie good documents to the purpose we are speaking of First with what earnest endeauour we ought to search-out the wil of God euen in good and laudable things with what reuerence and deuotion we ought to heare it with what feruour to accomplish it how secret the wil of God is and hidden from vs in the darknes in which we liue seing so rare a man a man so deare and familiar with God was so long in suspence and doubtful in a matter of so great weight and consequence and withal so pious finally we may see the way how to come to know the wil of God plainly and without deceit S. Francâ—s because in his Order he had no Superiour was faine to take aduise of his Inferiours but we receaue more certain light from our Superiours to whom God hath promised his certain assistance He in a matter of great moment was fayne to send farre-of we haue them at home by whom we may vnderstand al things great and little so that vnlesse we wil we need not fayle in the least but rather in the verie least worke ourselues great measure of Grace and Glorie The seauenth fruit that the Commandments are more easily kept in Religion CHAP. XIX REligion bringeth vs another benefit which is not to be passedouer in silence to wit that it maketh the precepts of the Decalogue and al others so easie and light that they may be fulfilled without anie difficultie It may seeme strange that Religion adding to the Precepts manie things in shew hard and tedious as voluntarie pouertie mortification of our wil and senses watching praying and much corporal affliction yet these things should be so farre from encreasing the difficultie of the obseruance of them as to make them more easie to be obserued The like heerof we see in diuers works of art and human industrie The ballast in a ship though it be heauie and weightie helpeth the ship to brooke the seas and without it it could not put forth A cart or wayne is lighter if you take away the wheeles yet it goeth heauier and with them it beares great carriages with ease S. Bernard vseth this example of a wayne or chariot as also of the feathers of a bird which as he sayth doe after a strange manner make them more corpulent and more light a wonderful work of Nature The bulk is greater and the burthen lighter and by how much the bodie is bigger the weight is lesse Which he applieth to the Euangelical Counsels styling them properly the burden of Christ which doth not only not load a man but carrie him that is laden with them and maketh the burden of the Precepts farre more easie to be vndergone 2. The difficultie and necessitie of keeping the Precepts wil giue vs better to vnderstand how beneficial and commodious this other is Our Lord expresseth the necessitie of keeping the Commandments in these words If thou wilt enter into life keepe the Commandments as who should say he that doth not keepe them walketh streight to death and death euerlasting The difficultie of keeping them is set-forth by the Royal Prophet when he calles them hard wayes and the experience which euerie one hath of the corruption of his owne nature and propension to sinne the wicked life and euil example of others the lawes and principles of the world with which liuing in the world it is hard to breake the verie sinnes and daylye falles of men in the world do sufficiently shew how hard they are to keepe How few are there in the world that keepe themselues from rash oathes from coueting an other's goods from wantonnes of the flesh as the Precepts require And the few that by God's grace doe maintayne themselues vnspotted what labour and care and contention are they put-to That therefore wherin Secular people doe most commonly fayle and perish and wherin others that doe not perish must take such excessiue paynes and as I may say sweat it out
the desire of heauenlie things For as thâ—se that gaue themselues ouer to carnal pleasure or the care of anie worldlie busines haue their minds so carried away vpon them that they seeme to beset 〈◊〉 in the same 〈◊〉 as I may tearme it of which those things are made so contrariwise they that liue chast and intire and curbe the flesh and bring it vnder and withal busie their mind in holie exercises and settle it vpon spiritual things are not much molested by the corruption of the bodie but rather as S. Paul speaketh their conuersation is in heauen And consequently death being nothing but a separation of the bodie from the soule which Religious people doe practise al their life they are not to begin to dye when the soule is departing but they went about it long before and were alwayes dying by which meanes they are not troubled at the time of death as if they were to abide some hard and vnwonted thing It helpeth also that they parte not with a life that hath manie things to hold them with delight in it which is one of the chiefest causes why people loue this life but rather a life wherin they suffer manie incommodities by pouertie watching and paynes-taking much mortification of their senses and wil which are as so manie spurres quickning our soules to desire more ardently eternal rest and more cheerfully to embrace it when it is at hand Besides they come not suddenly and vnprouided to that houre but they both soresaw dayly that it might happen by reason of the common frayltie of our nature and wished dayly for it because they desire to appeare in the sight of God and their whole life is but one good preparation for death as a certain Franciscan-Friar sayd truly of late yeares in the Indies For after he had long laboured in those countries very paynefully sickning and being aduised by the Physicians to prepare himâ—elf for death he spake thus I haue done nothing else al the while I haue worne this Habit but prepared myself for this passage The same al Religious people doe for the State itself doth direct them to doe no other but as our Lord commaÌ„ded expect his coming with their loynes gyrt and burning lâ—ghts in their hands which S. Gregorie interpreteth to be Chastitie and continual practise of good works both which are principally found in Religion 3. Now as for the assaults and temptations of the Diuel wherewith euerie bodie is troubled at his death thus much we may truly say that if there be anie man that is not troubled at al or very litle with them anie man that doth resist them and ouercome them it is a Religious man For first it belongeth to the goodnes of God not to leaue him at his death vpon whom in his life-time he heaped so manie great guifts and graces somewhat also it belongeth to his Iustice to defend and protect him that during life serued him and fought for his honour Wherefore we ought not to doubt but that he that is our strength and stabilitie wil assist vs most of al in that dangerous and fâ—areful combat and in time of need enlighten our vnderstanding and giue vs courage wipe away al feare and teach our hands and fingars to wage warre compasse vs round and couer vs with the shield of his good pleasure and with inward comforts strengthen our mind and fil it with assured hope of eternal saluation which being so what crownes and kingdomes can be compared with this bâ—nefit And no man can think but that it must needs be wel bestowed not only that he forsook this one world but if there were infinit worlds to leaue that he alone had left them al to the end that in such a feareful passage he might haue such assured comfort and defence 4. To this we may adde the comfort which euerie one receaueth by the assistance of his Bretheren their exhortations counsel and continual prayers which alwayes but chiefly at the point of death are very powerful to encourage vs and to abate the fierce assaults of the enemie We learne this by example of a yong man called Theodore of whom S. Gregorie relateth that hauing liued in his Monasterie somewhat wantonly like a boy he fel sick and was brought to the last cast and while diuers of the Monks stood by praying for him he began to crye out as if he were desperate to get them gone For he was as he sayd deliuered to a dragon to be deuoured by him and their being present hindred him Whervpon they fel presently vpon their knees and prayed more earnestly for him and soone after the sick man now quite and chearful affirmed that the Diuel was gone vanquished and put to flight by their prayers 5. The like passage though somewhat more feareful is recorded of Cuno Lord of Malburch who after he had spent in the world almost fourtie yeares liuing for the most part after a worldlie fashion betook himself to Religion where when he had liued some three yeares he made a happie end At which time the Diuel by the mouth of a woman whom he had possessed told that he and fifteen thousand more of his crue for so manie he sayd they were came to this Cuno's Celle when he lay a-dying but could not hurt him nor so much as come neer him by reason of the lowde cryes of those bald-crowned fellowes that stood by his bed-side for so the enemie of God tearmed God's seruants and their prayers in scorne And he complayned further that God had done him great iniurie in regard that wheras Cuno had serued the Diuels fourtie yeares and God but three yet he spared him from the paynes of hel and carried him to Heauen Whereby we may plainly see the force of Religion 6. It remayneth that we speake of the hope of saluation which I sayd was in Religion very assured Two things cause this assurance in a Religious man first not to be guiltie in his conscience of anie grieuous sinne secondly the memorie of the abundance of good deeds of his former life both which cannot fayle in a Religious course For we are not heer troubled with marchants accounts nor with obscure and ambiguous formes of conueyances nor with worldlie ambition nor such like occasions of sinning On the other side we haue much matter of patience and continual occasion of practising other vertues whereof I haue spoken at large before Wherefore S. Hierome sayth excellently wel to this purpose writing to Iulian and exhorting him to Religion in these words Happie is the man and worthie of al blessednes whom old age doth ouertake seruing Christ whom the last day shal find fighting vnder our Sauiour who shal not be confounded when he shal speake to his enemies in the gate to whom in the entrance of Paradise it shal be sayd Thou hast receaued â—l things in thy life but now reioyce heer S. Bernard also pressing Romanus to
breake with the world followeth the same strayne The iust man also sayth he dyeth yet securely his death being a passage from this present life and an entrance into a better life It is a good death to dye to sinne that thou mayst liue to Iustice. This death must necessarily goe before that a secure death may follow While thou liuest in flesh dye to the world that after the death of the flesh thou mayst begin to liue to God And againe in another place O secure life where there is a pure conscience O secure life I say where we may abide death without feare yea desire it with pleasure and welcome it with deuotion 7. Wherefore me thinks we may with reason vnderstand that voyce which S. Iohn heard in the Apocalyps chiefly of Religious people Blessed are the dead who dye in our Lord because as S. Bernard discourseth Martyrs dye for our Lord Confessours dye in our Lord. For as he that was neuer at Rome cannot dye at Rome so he that liued not in God cannot dye in God and on the other side he that while he liued was friends with God shal also dye in God And who liueth more in God then he that hath nothing else on earth to liue in And it followeth consequently that their works follow them and remayne not behind them in earth as the works of Secular people that haue spent their life in earthlie labour And doubtles it must needs be an vnspeakable benefit to be able at a time when euerie bodie els is in such feareful danger and with feare and trembling expecteth his Iudge and doome to looke death in the face not only without feare but with ioyful eyes and a mind chearful and confident as if they heard a voyce inuiâ—ing them as work-men to receaue their hire or as good and faithful seruants to â—â—ter into the ioy of their Lord or as a Bride inuited to the bed of the Bâ—iâ—egroome in these words Rise make haste my beloued come from Lâ—banus then shalt be crowned For thus they are called from Libanus that is from the Mountain of perfection in which they liued to a crowne answerable to so great perfection 8. This is the cause why a certain Franciscan-Friar burning with excessiue payne of his whole bodie found no better ease of his payne then himself to sing Diuine prayses and to heare others sing them and being reprehended therefore by Friar Helias saying that it might beseeme him better to bestow that last houre in teares and pennance answered that he could not doe otherwise because he knew he was shortly to be with God 9. S. Gregorie in his Dialogues relateth manie examples of this nature but that which he telleth of one Antonie a Monk of his owne Monasterie is pleasant to heare This Antonie had warning in his sleepe to prepare himself to dye but out of his humilitie answering that he was not prouided for the iourney it was told him againe that if it were his sinnes that he misdoubted he should not need to feare because they were forgiuen But yet he stil fearing and quaking the next night he heard the same voice and the same warning waâ— giuen him Fiue dayes after he fel into a feauer and dying in the midst of his Brethren with assured hope of eternal saluation went ioyfully to receaue it 10. He writeth of another called Merulus a man very feruent and deuout who on a time saw as if a white crow had come from heauen and rested vpon his head Presently after he sickned and with great chearfulnes gaue vp his soule to God Some fourteen yeares after they chanced to dig neere his graue and there came forth such a fragrant smel out of it as if it had been ful of sweet spices and flowers This and much more we haue by relation of S. Gregorie 11. It is recounted of S. Nicolas Tolentinas that six whole moneths before his death he heard euerie night a litle before Matins a most delicate consort of Angels singing and giuing him as it were a taste of the life to come How ardently then may we think he did desire that life to the pleasures wherof he was so pleasantly inuited He himself can tel vs for he had often in his mouth that saying of the Apostle I couet to be dissâ—lued and to be with Christ. And at the instant of his death he began to expresse in his voice and speech great ioy and gladnes and his Brethren that were present asking him the cause of that vnwonted ioy he answered as if he were amazed and scarce present to himself My Lord IESVS CHRIST leaning vpon his blessed Mâ—ther and our Father S. Augustin sayth vnto me Welfare thee good and faithful seruant enter into the ioy of thy Lord with which words he gaue vp the ghost 12. Reginaldus one of S. Dominick's schollars hauing warning to prepare himself to the last combat with the Diuel by Extreme-Vnction as it is the vse among Christians answered thus I feare not this combat rather I wayte for it with ioy for long agoe did the Mother of mercie anoint me in whom I haue great confidence and to whom I desire to goe Now that he sayth he was anointed before by our Blessed Ladie it hapned thus Manie yeares before being very sick the Queene of heauen appeared one night vnto him while he was awake with two other Virgins in her companie and coming to him annoynted his eyes his eares his lips and his hands with an ointment which she brought and with her owne hand as he lay and also his feete in preparation of the Ghospel as she sayd praying as it were out of a book 13. The like fauour she shewed to Adulphus a Franciscan-Friar who forgoing the Princedome of Alsaria lead an humble life in that holie Familie and coming to dye this vniuersal Patronesse and Mother of al Religious people came vnto him accompanied with infinit troupes of Angels and finding him fearful encouraged him in this manner Sonne what dost thou feare or why art thou troubled at the coming of death Come boldly because my Sonne whom thou hast serued faythfully wil giue thee a crowne of glorie 14. We see also what S. Bernard sayth of his brother Gerard who at midnight and almost at his last breath brake forth in these words of the Psalme Prayse God from heauen prayse God on high It was then ô Brother sayth S. Bernard day with thee at midnight and night was lightned as the day I was called to this miracle to behold a dying man reioycing and bragging ouer death Death where is thy victorie Death where is thy sting It is now no sting but a gladnes now a man dyeth singing and singeth dying 15. And the like examples of such as dye most quiet and sweet deaths and with much expression of excessiue ioy euen in the flower of their youth when life is sweetest happen dayly without number in
grasse his dayes lâ—ke the slower of the feild so shall he perish And S. Iames compareth mans life to a vapour Iob calleth it a point Vpon which place S. Gregorie writeth thus The whole length of time of this present life appeareth euidently to be but a point when it commeth For whatsoeuer could haue an end Was but short And that we might not thinke that he speaketh only of them that are taken away by vntimely death in the prime of their youth he repeateth the same more expressely elswhere in these words If we looke backe from the beginning of mankind to this very time in which now we liue we shall quickly see how short it is seeing once it could haue an end For if there were a man that hauing been created the first day of the world had liued till this very day and this days should make an end of his life that seemeâ— so long behould the end is come that which is past is nothing because all is gone that which is to come in this world is also nothing because he hath not a moment more to liue Where then is that long time contayned betwixt the beginning and ending It is consumed as if had neuer been 8. Which incommoditie hath yet a greater to wit that this smale pittance of time which nature hath allotted to the things of this world is vncertaine Euery thing is subiect to so many chances and aduentures that most commonly in the midst of their course they giue vs the slipp By nature they are so brittle that euery little incounter breakes all to peeces as iâ— they were maâ—â— of glasse The chances are so many and so frequent in the world by roberies tempests warre oppression of great men and infinite other accidents that it is not conceauable how easie it is for euery thing to perish to be changed from one to another But easyly may be seene that it is the hardest thing in the world to keepe any thing long Which S. Bernard expresseth in a homilie which he made of the deceitfullnes of this life in these words Men take pleasure in meate they take pleasure in pompe and pride they take pleasure in riches they take pleasure also in vice time But sorrow entreth vpon the latter end of this ioy pleasure because the pleasure which we take in a thing that is changeable must needs change when the thing is changed We light a taper it is not the pure element of fire but a torch ' a taper and the fire it selfe consumeth that which feeds it and is not fed but by consuming as the matter cometh to an end the fire also fayleth As therefore smoake darkenes waytes vpon the end of that flame so the pleasure of euery ioyfull thing endeth in sorrow Thus sayth S. Bernard excellently wel specially that all these temporal things are so very vnconstant that they are not only subiect to be taken from vs by external violence but decay suddainly by the very vse of them and fall away by little and little through our fingars while we handle them as meare and drinke and apparel stately buyldings and the like how can therefore that long continue which is continually eating out it seise 9. Which was the ground as I take it of an answere which S. Macarius of Alexandria is reported to haue made to a certaine Tribune For passing the riuer of Niles with another Macarius and being both of them but poorely clad and in fashion somewhat contemptible and two Tribunes passâ—ng in the same boate richly apparelled in cloth of gould with a great trayne of horses and followers One of the Tribunes spying the two seruants of God sittling in a corner of the boate sayed vnto them You are happy that make a foole of the world It is true sayd S. Macarius We make a foole of the world and the world makes fooles of you With which short and saddaine replye the man was so strucken at hart and his vnderstanding so enlightened that when he came home he presently made away al he had and betooke himself to Religion perfourming that which S. Bernard aduiseth in a certaine place saying It is better to forsâ—kâ— the world then to be forsaken by it And penetrating the truth of that which S. Gregory deliuers in his moralls Wee cannot long remaine with the things which we haue for eyther dying we leaue them or they perishing do as it were leaue vs while we liue 10. But let vs suppose the goods of this world were great and certaine and long to be enjoyed is the vse and possession of them in that fashion in which we haue them a matter much to bee esteemed For if wee enter duly into the manner of it we shal finde that al the joy wee haue in them is by meanes of our fiue sences which are common to beasts and wherein many beasts goe farr beyond vs. And consequently the manner of injoying them is but base and infirme and the joy we haue in them but very smal For our sight only takes pleasure in some as in pictures and images and the beauty of feildes and woods In some out tast some serue for nothing but to be kept lockt vp in chests Others are so farre from the owners reach that they can neuer set eye or lay hand vpon them Moreouer in things for example which please the palate it is tâ—e sauour only which giueth contentment if there be any thing els in them it is in a manner lost and consequently we neuer thoroughly enjoy any thing For in other thinges the smel only is for vse in others the colour and so if we passe through al we shal finde that we enjoy the least parcel of them which certainly is not to bee bought at so deere a rate 11. Finally to the end we may the better vnderstand the nature of al these earthly things and enter into a deeper contempt and hatred of them we shal do wel to consider that the smal vncertaine good which by the guist of God is in them is alwaise beset with so many troubles and mingled with so many euills that are farr greater then the good which they present vs with that the pleasure which a man takes in them can neuer be ful and perfect but is allwaise necessarily clipped and abated in many things We might proue this by many occurrences which happen dayly in the life of man before our eyes but I wil content my selfe with one passage out of an epistle of S. Bernaâ—d to Sophia a noble ladye of the deceiptful glory of this world where hauing first discoursed of the shortnes of it he sayth further of the very continuance which it hath in this manner The very permanency of it such as it is hath it not more trouble then pleasure while you lay clayme to your owne while you stand defending of it when you enuye when you are iealous when you are
and the rest of the members of another and man is so farre from hauing anie hand in it that he knowes not how nor whether anie such thing be done at al as we see euidently because oftimes when they most desire children they are farthest from hauing them Which S. Augustin expresseth pleasantly in these words While men beget God createth For if thou createst tel me what thy wife shal bring forth and why doe I say tel me thou let her tel me that knoweth not what she goeth with 7. Moreouer that litle which parents giue of their owne they cannot absolutly by right cal it their owne because they haue it from God and it is more God's then theirs Holie Iob sheweth that he vnderstood this very wel to be so where he attributeth the framing of his whole bodie and euerie part of it so wholy to God as if man had no hand in it but that it was wholy round about as he speaketh formed by the hand and fiâ—gar of God Hast thou not sayth he stroked me like milk and curdled me as cheese with bones and sinnewes thou hast ioyned me togeather and thy visitation hath preserued my spirit And an other Prophet Thou art our father and Abraham knew vs not as who should say what did Abraham giue vs that we should owe him the name of a father But our Lord and Sauiour himself doth expresse it in the fittest and weightiest tearmes Doe not cal to yourselues a father vpon earth for one is your Father who is in heauen 8. And though parents were the authours and giuers of al this it reacheth no farther then this natural life which scarce deserues the name of life and if there were no other but it were not to be called life but death The grace of God is that which giueth vs true life and what hand had father or mother in giuing vs the grace of God Did not our mother rather conceaue vs in sinne as the Prophet Dauid complayneth men condemned before we were borne Which seing we can not deny he alone is our father of whom we haue both our liues him only we must thank for it him only we must obey and hearken vnto as to our father Which is the ground of the aduise which S. Hierome giues to Furia a noble Matron in these words Thy father wil be sorie but Christ wil be glad Thy familie wil lament but the Angels wil giue thee the ioy Let thy father doe what he wil with his goods Thou are not his whose thou art by generation but whose thou art by regeneration his who redeemed thee at a deare rate with his owne bloud And it is not only lawful but fitting that euerie Religious man say to his parents that which Helias whom we mentioned before out of S. Bernard sayd to his that were against him What haue I from you but sinne and miserie I acknowledge and confesse that I haue this corruptible bodie from you which I carrie with me and this alone can you not be contended that yourselues being miserable you haue brought me a miserable wretch into this miserie of the world that being sinners you haue begot me in sinne a sinner that as I was borne in sinne you haue bred me vp also in sinne but enuying me also the mercie which I haue obtayned of him that wil not the death of a sinner you wil make me ouer and aboue the sonne of hel and perdition 9. If we turne these things seriously in our mind we shal easily maister that tendernes of affection which is so natural towards flesh and bloud whensoeuer it shal stand betwixt vs and so great a good but much more if we duly consider that rigorous saying of our Sauiour He that loueth father or mother more then me is not worthie of me Which if we beleeue S. Bernard is to be vnderstood thus that to loue our kindred more then Christ is for our kindred sake not to fulfil that which Christ when he was in flesh taught vs both by word and example And it is not without great reason that the infinit goodnes of God passeth so seuere a doome vpon this fault For we must imagin as if there were two that did cal vpon vs both at once Christ on the one side our parents on the other both of them lay before vs what they haue deserued at our hands but their cause is farre vnequal That which God hath bestowed vpon vs is infinitly of greater value then that which our parents haue giuen vs besides that they had it of God to giue vs and so it falles out to be more truly indeed the guift of God Both of them therefore inuite vs God promiseth heauenlie things things of inestimable weight things that are most assured they proffer earthlie things only which indeed are of no value neither is it in their power to giue them vs when they wil. God though he should promise vs nothing els but himself is himself beautie goodnes happines honour worth itself and of himself a large reward for al the paynes we can bestow Wherefore when we turne our backs to God when we preferre the wil of an other before his wil we doe him infinit wrong And what doome what punishment doth he deserue that is not ashamed that is not afraid to preferre a mortal man before God immortal darknes before light durt and ashes before heauen A punishment doubtles then which there is none greater a punishment most iust and most sutable to the fault committed He is not worthie of me Nothing can fal more heauie vpon man then to be reiected as vnworthie of the companie of his God no punishment be more iust then that he should be reiected seing he had so litle respect as to preferre a creature before his Creatour specially being inuited by him and God offering himself so louingly vnto him 10. Let vs see therefore what S. Gregorie prescribeth for the care of this so preiudicial an affection and the euils which according as he declareth rise of it There be manie sayth he that doe not only not couet other mens goods but forsake also whatsoeuer they possessed in the world they contemne themselues they seeke not after the glorie of this present life they keep themselues off from these affections and treade vnder foot almost al the prosperitie that smileth vpon them And notwithstanding intangled yet in the bond of carnal affinitie while they yeald indiscreetly to the loue of their kindred oftimes they returne through affection to their alliance to the things which they had ouercome euen with contempt of themselues And while they loue their carnal friends more then needs drawne to outward things they become diuided from the parent of their hart What doe those therefore but walk in a net hauing been loosened from this present world by the perfection of life which they had begun but intangled againe in it by
the prime Materials of that Temple whose foundation and corner-stone is Christ thou shalt do wel for thyself and for them and vs. The furie and rage of Valens was not much lesse who is famous for his vngodlie behauiour chiefly against S. Basil. He by a general Edict or Proclamation commanded that al Man's should beare armes and follow the warre threatning to lay most grieuous punishmâ—ts vpon theÌ„ that should refuse it which was a great vexation to the seruants of God while those that sayd Nay were most cruelly handled others were by force haled to the campâ—manie were withdrawne from giuing themselues to the seruice of God and those that had already put themselues into it might not enioy the spiritual quiet which they professed But this crueltie not long after cost both these Emperours very deare For Iulian when he had râ—igned about one yeare and a half was struck with a lance brandisht from heauen and so killed in the midst of his armie Valens hauing gouerned the stearne not much longer his armie being most shâ—mefully put to rout and himself flying to a farme-house not farre of was there burnt to death by the enemie Constantinus Copronymuâ— followed the like strayne a man cruel and outragious against the whole Church of God but chiefly against Religious families which he laboured to bring in disgrace by most infamous slanders and reproachful language and to oppresse them also with greeuous afflictions and torments being resolued within himself to put them al downe not by way of dispute or cauil or course of law but by imprisonment torture and death and he brought them to great distresse and Sathan began to glorie in his triumphs but that God who neuer forsaketh his owne cause by particular prouidence taking him out of this world gaue the raynes first to his sonne Leo who yet was a man much of like temper with his father then to Irene the Emperesse who with exceeding pietie employed herself in the cure of the wounds both of the whole Church and particularly of Religious Orders which as we read in the Anuals were vnder her wing and protection greatly aduanced and propagated Nicephorus was Emperour after her who was also a great louer and fauourer of Religious people But this calme was not long for soone after the Diuel inflamed the rage and furie of Leo the Armenian who is reported to haue been the cruellest bent of al the rest against such as gaue themselues to a Monastical life and to haue punished them with famin exil imprisonment and al kinds of euil But the heauie hand of God fel vpon him within a short time for he was slayne by his souldiers at the verie Altar to which he had sled for refuge and so abid in the manner of his death the like barbarous crueltie which in his life-time he had practised after the example of others But these things were done of old and are taken out of ancient Records we want not practises of the same stamp acted before our eyes For in England when Henry the Eight falling from the Church made a league with Hel a league pernicious to himself and his the first onset he gaue was vpon the Charterhouse-Monks and other Religious families afflicting them with diuers kinds of punishments which bitter proceedings haue not been in later times alayed buthrought downe to our dayes in more greeuous measure as appeareth by the sharp lawes and fearful Executions which are dayly heer reported from those parts wherin al Religious persons through-out the Realme but chiefly those of our societie are threatned with imprisonment torture and death and whosoeuer shal entertayne them or afford them anie releef is subiect to the like penalties And in like manner they haue shewed rigour principally ouer Religious people not in that Iland alone but wheresoeuer the flame of this Heresie hath been spread abroad in France in Germanie and in the Low-Countryes For they haue ruined their houses profaned their Monasteries entred vpon their lands and possessions and taken them away by open violence they haue tormented their bodies consecrated to God with so manie seueral kinds of punishmeÌ„ts and diuers indignities offered that it is not passible that man to man should be so cruel but that the Diuel did vse them as actours of his hatred and malice These tooke the sword in hand and went about by might and violence to ouercharge and crush that feeble and vnarmed Companie Others vndertooke a warre in shew more soft and gentle but perhaps more dangerous by argument disputation and written books that nothing might be lest vnattempted and essayed So we read that manie Ages past while S. Hierome liued there sprang-vp two that were equal in time and in wickednes Iouinian at Rome and Vigilantius in France Both of them aymed at the hart-bloud of Religion the one by teaching that Virginitie is of no higher esteeme then Marriage the other by equalizing Riches with voluntarie Pouertie In later times Wicleff the Heretick resembling them both and without doubt more pernicious then they began to make head and speake bitterly against diuers positions of the Church but chiefly against Religious Orders tearming them humane inuentions idle conceits and newly deuised auerring that there is no more perfection in â—heÌ„ then the ordinarie manner of liuing of al Christians doth contayne being equally instituted by Christ our Sauiour and that they take away the honour due by the commandment of God to Parents as if children that entred were released of their dutie This man's fictions haue been excellently wel confuted by Waldenfis a famous Writer who hath so quashed his currish maliperâ—nes for so he stileth it that nothing can be penned more learnedly or more fully and among other things he sayth That he cannot but wonder at him why hauing stolen his argument against Religion from the penne of a Manichee he did not take an answer vnto the same from the penne of S. Austin The self same Heretick hath been in a higher Court coÌ„demned by two seueral Councels first by a Councel at Rome vnder Iohn the Two and twentieth afterwards by the Councel of Constance in which himself and the memorie of him there dead was accursed and his bodie commanded to be taken out of the graue and cast forth from Christian burial But we shal not need to rippe-vp Heresies of elder times we haue had experience in our owne dayes that al broachers of wicked Doctrines haue no part of the Church in greater hatred nor oppose anie more â—lifly then the Religious Luther among manie other villanous â—ants and reproches doth fondly and foolishly yet withal most vngratiously iest at them as if they Sacrificed their bodies to the Idol Molock Caluin calleth the Vowes of Religion the nets of Sathan Melancton styleth them foolish obseruations and Mahometical traditions Finally al those that by word or writing haue banded against the Catholick truth haue had in 〈◊〉
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
casting themselues at his feete sayd We beseech thee Father that thou wilt not baptize vs for we are Christians and borne of Christian parents The Abbot not knowing what had been spoken by the Fathers of the Monasterie sayd vnto them Why Children who goes about to baptize you And they answered our Maisters the Fathers of the Monasterie tel vs that to morrow we shal be Baptized againe Then the Abbot vnderstood how they had spoken of the holie Habit and sayd They sayd wel my Children for if it please God to morrow we wil cloath you with the holie and Angelical habit 7. We haue S. Hierom's opinion also in this behalf which is of no smal weight who for this only reason dareth almost compare a Religious state with Baptisme For writing to Paula he comforteth her vpon the death of Blesilla her daughter in this manner It is very true that if vntimelie death had â—eazed her which God forbid should happen to those that are his in the heat of worldlie desires and in thoughts of the pleasures of this life she were to be lamented But now that by the mercie of Christ some foure moneths since she had as it were washed herself with the second Baptisme of her holie purpose and liued afterward so as treading the world vnder her feete she was resolued to abide in the Monasterie are you not afraid least our Sauiour say vnto you O Paula artâ—h â—angrie that thy daughter â— become my 〈◊〉 And to the same purpose he exhorteth Demetrius saying Now that thou hast forsaken the world and in the Second Step after Baptisme conditioned with thy Aduersarie saying vnto him Thou Diuel I renounce thee and the World and thy pompe and thy works keep the conditions which thou hast made But S. Bernard teacheth the same thing more playnly then any of the rest and hauing been asked the question by some giueth two reasons for it in these words You desire to know of me how it comes to passe that among al the courses of pennance a Monastical life hath deserued the prerogatiue to be styled a Second Baptisme I think the reason is in regard of the perfect renouncing of the world and the singular preheminence of a spiritual life the conuersation therof excelling al the courses which man is wont to take and making the louers therof like the Angels of heauen and farre vnlike to earthlie men it reformeth the Image of God in man configuring vs to Christ as Baptisme doth finally we are in a manner Baptized the second time in regard that mortifying our members which are vpon earth we put on Christ againe once more ingrafted to the similitude of his death And moreouer as in Baptisme we are deliuered from the power of darknes and translated into the kingdome of eternal glorie so in the second kind of regeneration of this holie purpose in like manner from the darknes not only of one Original sinne but of manie Actual sinnes we passe to the light of vertue accommodating that saying of the Apostle to ourselues The night is passed and the day is at hand Thus faâ—re S. Bernard 8. Al which may be confirmed with this one argument wherwith I wil conclude this Chapter as containing the substance of what hath been hitherto sayd For the reason why Baptisme blotteth-out al former offences is because in it we dye to our old life and are borne againe into a new life which is that which S. Paul doth euerie where teach when sometimes he sayth we are dead sometimes buried with Christ and reuiued againe with him and that our life is hidden in him so that to speake properly in the Lauer of Baptisme the same man that entred doth not come forth but quite an other man for he that entred is dead and another risen in his place so that the sinnes of that man that is dead cannot be layd to the charge of the man that is new-borne no more then my sinnes can be layd to another man or another man 's to me the self-same hapneth in Religion For we dye to the world to the works therof moreouer to ourselues and our owne wil in somuch that we cannot enioy the world nor make vse of the offers therof nor of our owne wil no more then if we were indeed buried Wherefore seing Religious people as in Baptisme leaue to be what they were before and begin to be new men in a new life and quite other thoughts and endeauours placing their contentment in other manner of pleasures and ends and intentions it is no wonder that the punishment of the offences to which the old man was lyable be blotted out and lye dead and that this other man cannot be charged with them 9. Which benefit if it be duly weighed breedeth inestimable contentment and ease of mind burying those scruples and vexations which the remembrance and remorse of our former offences is wont to bring Manie trauel into farre countries and â—ow long pilgrimages to Ierusalem Rome and Compâ—â—â—â—â—a and put their liues in manie hazards by sea and land to gayne Pardon and remission of their sinnes of which I spake before and they doe wel and deuoutly But yet their deuotion is mingled with manie inconueniences among which it is none of the least that generally they do not encrease their feruour and deuotion but rather leese it through the toyle and trouble of iourneying and oftimes fal vpon occasions of offending God more But this Indulgence giueth great encrease of sanctitie and moreouer as I sayd before doth not proceed from the power and authoritie of man which is limited and confined but from the meere wil and bountie of God and the excellencie of the work itself So that euerie Religious man may with great reason make account that our Sauiour speaketh those comfortable words vnto him which are in the Ghospel Thy sinnes are forgiuen thee goe in peace The second fruit of Religion that it is a state of Pennance CHAP. XIV AS Religion at the first entrance presenteth euerie one of vs with the bountiful welcome guift of Remission of al our sinnes and debts as our Sauiour calles them so it yealds manie soueraigne remedies to purge our soules and blot out the same offences and al the exercises therof are in a manner directed to no other end For it is a State of Pennance and so commonly called in regard the greatest part therof is spent in bewayling the sinnes of our life past and repayring the faults and negligences of former yeares as S. Thomas proueth at large in the Booke he writ against the Opposers of Religion Which though some may think a needles labour and time idely spent specially after that ful and perfect Remission of which euen now I spake yet it is not so but a very great and special benefit which we shal easily vnderstand if we giue care to that saying of the Holie-Ghost in Scripture Of the sinne which
5. The third kind of works be those that are meerly natural as to eate and drink to sleepe to tend ourselues when we are sick or that we may not fal into sicknes to prouide necessaries for diet and apparrel wherin is much busines and manie occurrences these things of them selues if we go no higher are nothing but may be easily so handled by a Religious man as they wil be of great worth and beautie and desert in the sight of God For hauing giuen them their bodie togeather with their soule al the seruice and care they bestow vpon it as such is pleasing to God and shal not fayle of a reward The matter therefore resteth in the intention which is the other cheek of the Spouse as I sayd out of S. Bernard wherin it is so apparently easie for a Religious man to walke vprightly and please our Lord God that I shal not need to spend manie words in declaring it For Secular people though they haue manie times no il intention in their actions yet most commonly their intention is earthlie and temporal ayming at the maintenance or setting-vp of their House and Familie But what should a Religious man haue anie such thing in his head Though sometimes that which he handleth be temporal yet his end is spiritual not ordayned to his owne priuate interest but to the common benefit of his Brethren which also is wholy directed to the honour and glorie of God 6. S. Bernard deliuereth this doctrine eloquently and excellently to the purpose comparing Secular people with Religious and sayth that the labour and paynes which Secular people take is twofold to wit partly peremptorie as he tearmeth it because labouring in sinful actions it brings euerlasting death with it and partly though not peremptorie yet perishable because though they keepe themselues from sinnes they are tossed with manie cares and embroyled in much busines though not in much offence toyling themselues in the figure of this world which passeth away to maintayne themselues and those that depend vpon them which toyle though it worke not damnation yet it worketh not saluation neither so that though they keepe the foundation yet they shal suffer detriment by the losse of that which they haue builded vpon it and themselues be saued yet so aâ— by fire But harken what is sayd to vs Worke not the food which perisheth but which remayneth to life euerlasting Neither doe we leaue working this food though we be sometimes employed in earthlie occupation by obedience or out of fraternal charitie because our intention is different from theirs whose labour shal perish the self-same labour growing from a farre different root shal not perish alike because it is grounded vpon that Charitie which neuer perisheth 7. This which S. Bernard sayth agreeth with the Similitude which S. Anselme bringeth in which kind of expression he is held to be rare thus we reade of him in his life A certain Religious man coming vnto him for aduise and making his complaint that he was employed by his Superiours in temporal businesses hauing betaken himself to Religion of purpose to auoyde them he made him answer and encouraged him in this manner The life of man is like a mil which is euer moued and neuer resteth but there is great difference among the men that tend it some looke not after their meale and it al runnes downe into the riuer and is vtterly lost others saue part of it and part they leese through negligence others put their sackes vnderneath and saue it al. The first kind are those Secular people who neuer think of anie eternal thing but their thoughts are wholy buried in earth and earthlie things The second kind is of those who liuing in the world doe some good works they giue almes they goe to church duly they visit the sick these shal receaue a reward according to the measure of their workes The last kind are Religious people who being employed by their Superiours vpon obedience leese not their labour though the busines be temporal which they are set about yea though by occasion of their busines they be forced sometimes to doe something otherwise then Religious discipline requires or to slack in somewhat which is commonly obserued by others the vertue of Obedience recompenseth al and gâ—thereâ—h-vp the meale so cleane and layeth it vp so safe that it suffiseth to maintayne them for al eternitie 8. Finally we shal doe wel to consider and beare in mind that which S. Bonauenture writeth touching this matter and the rather because the doctrine is his who was so profound a Diuine and is deriued by him out of the verie principles of Diuinitie His discourse is this For a man to merit it is not required that al his works be actually referred to God but it is enough that they haue an habitual relaâ—ion to him This habitual relation ariseth not by reason a soule is in Charitie that is not enough but because this particular work in the beginning therof or in the beginning of some other work from which this doth flow waâ— duly â—ffered and dedicated to God as for example If a man purpose to giue in alâ—e for God's sake a hundred peeces of siluer though he doe not thinke of God afterwards when he distributeth them seuerally one by one it doth not follow that those peeces of siluer are not profitably and verâ—â—ously bestowed as it would follow if he should begin anie other new workâ— of an other kind for then he must haue a new purpose to doe that work for the seruice of God Whence this holie Doctour doth inâ—erre that the same must hold in al the actions of Religious people who at their first entrance into Religion being resolued to goe-through with the burâ—hen therof whatsoeuer afterwards they doe that is contayned within the bounds of their obseruances is meritorious by the force and efficacie of the first wil and purpose which they had vnlesse that purpose be contradicted by some contraâ—ie resoluâ—ion which no man that hath anie care of his soule wil doe This is S. Bâ—nauenture'â— discourse almâ—st word for word concluding thervpon that it is infinitly profitable and withal most secure to liue a Religious life 9. But as touching merit wherof we now treate we may aâ—de one thing farther that it doth not reach only to the works which before I mentioned but to our verie passionâ— and inward affections though they be in a manner but natural For in truth when Religious people leaue al that they haue and become as I haue sayd of the house and household of God they are so wholy at God's seruice thâ—t whatsoeuer busines God hath they account it theirs and whatsâ—euer busines they haue God accounts it his and whatsoeuer is profitable and conuenient for one is profitable and conuenient for the other so that when they reioyce or are sad for their owne occasions or desire or feare anie thing concerning theÌ„ God esteeming
though there were no other harme likelie to befal vs the verie delaying a busines of so great weight is a great harme and hinderance vnto vs for it bereaueth vs of the vse and benefit of so manie good things as are in Religion a losse which can neuer be repayred for so manie dayes yea so manie howres as this demurâ—ing taketh vp so much gaynes and profit doth it take from vs because in Religion no day no howre passeth without excessiue gaynes Thirdly we runne hazard of inconstancie and as we are al mutable frayle infirme we put ourselues in danger of yealding in the meane time either to the importunate sollicitations of the Diuel or the flattering shewes of the world or to our owne flesh that stil repineth and laboureth to slip the collar A ship out of the harbour is alwayes in danger and ought to desire nothing more then speedily to put into the hauen 15. How speedily doe we desire that al other businesses should be dispatched euen those that are of greatest weight and consequence though they bring a heauie obligation vpon vs for tearme of life Who doth admit of so manie delayes if he pretend for a Bishoprick or other promotion or if he be to marrie and yet who knowes not what a heauie burden the one is and how ful the other is of troubles and inconueniences In Religion we tye ourselues to God and know that his nature is gentle affable louing liberal in his guiâ—â—s patient in bearing our imperfections When we manie we tye ourselues to a woman a woman I say of as frayle a nature at least as ourselues in sexe inferiour most commonly inclinable to manie vices to anger pride head-longnes pratling and some yet greater and it is a wonder if we light not vpon such a one The yoak of Religion hath been long tryed before by as manie as are or euer were Religious What therefore shal we need to feare passing at such a foard where such an infinit companie haue passed before vs with happie successe 16. And finally we must remember how death continually hangeth ouer our head and the manie chances that may bring vs vntimely vnto it of which S. Augustin speaketh thus Who hath promised thee to morrow Where thou readest that if thou reforme thyself thou shalt haue pardon reade me if thou canst how long thou shalt liue Therefore thou knowest not how long it wil be Reforme thyself and be alwayes readie Wherefore differrest thou til to morrow And S. Bernard in an Epistle to certain Nouices of his commendeth them highly because they were so forward to put their purpose of Religion in execution The Crosse of Christ sayth he wil not anie more appeare emptie in you as in manie sonnes of distrust who delaying from day to day to be conuerted vnto our Lord taken away by vnexpected death in a moment descend to hel 17. These are the points which they that by the instinct of God are called out of the boysterous waues of this world to the quiet hauen of Religion ought seriously to consider For what is the drift of this pretence of taking aduise or making some trial of ourselues but a colour and shadow to cloake and hide the snares which the Diuel layes for vs and the secret loue of the world which we are loath openly to acknowledge to the end we may be long in leauing that which we leaue vnwillingly which is scarce credible how dangerous a thing it is for nothing is more easie then at last neuer to forsake that which we are so loath to part with And they that doe so willingly accept of delayes let them giue eare to S. Bernard a man of no meane vnderstanding and experience in these things Let them hearken to what he sayth to one Romanus a Subdeacon of the Court of Rome and make account that he speaketh to themselues Why dost thou delay to bring forth the spirit of saluation which thou hast so long agoe conceaued Among men nothing is more certain then death nothing more vncertain then the howre of death for it wil come like a theef in the night Woe to them that shal be great with child in that day If it come vpon them and preuent this wholesome child-birth alas it wil break through the house and extinguish the holie yong impe For when they shal say Peace and securitie then suddain ruine wil come vpon them as the paynes of a child-bearing woman and they shal not escape O therefore make haste get away depart let thy soule dye the death of the iust that thy latter things also may be like to theirs O how pretious in the sight of our Lord is the death of his Saints Fly I beseech thee stand not in the way of sinners How canst thou liue where thou darest not dye And againe the same S. Bernard writing to another that had asked a yeare 's respit to make an end of his studies speaketh thus vnto him I beseech thee lay thy hand vpon thy hart and reflect that the terme of thy yeare which to the iniurie of God thou hast taken respit in is not a yeare pleasing to God nor to please him in but a sower of discord a feeder of anger and a nourisher of Apostasie a yeare to extinguish spirit to shut out grace to bring thee into that luke-warmnes which is wont to prouoke God to vomit Of a temptation rising from our Parents and Kindred CHAP. XXXIV BEHOLD an other engine which the Diuel makes vse of against a Religious vocation grounded in the tender affection which euerie one beares naturally towards his kindred which S. Hierome fitly tearmeth the Ramme or a warlick instrument to batter downe Pietie and deuotion for it hath two parts as it were two hornes wherewith it endeauoureth to shake and beate downe this rampire of Saluation The one is the natural loue which they of whom we are borne and they that are borne with vs of the same Stock doe clayme as it were by right The other comprehendeth al the wayes which Kindred is wont to vse to turne a man's resolutiâ—n from so holie a purpose by praying by entreating by teares by argument by laying load vpon reasons concerning their house and familie and twentie such other deuises 2. Against this suttle and withal vehement and strong temptation of the Enemie for both concurre in this which is seldome seen in others it behoueth vs to be armed and first to be throughly possessed and to hold it as an infallible Maxime that when once we are assured that it is the wil of God that calleth vs to Religion what way soeuer we come to be assured of it whatsoeuer afterwards offers itself vnto vs to diuert vs or draw vs from that vocation cannot come but from the Diuel Wherefore whatsoeuer our parents friends or kinsfolk or anie bodie els for it is alone who they be say or doe in this kind we must giue them the hearing