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
Eternal Word of God and Image of his Father is properly ours giuen granted and deliuered to al men in general and seuerally to â—uery one At which Esay the Prophet reioycing in spirit sayth A little one is borne vnto vs and S. Paul He spared not his owne Sonne but deliured him vp for vs al and in an other place who gaue himself for vs. And our Lord and Sauiour sayth of himself God hath so loued the world that he gaue his only begotten Sonne Wherfore if God may iustly challenge vs al wholy for his owne in regard he hath created vs because he doth but demand that soule and that body of vs which he bestowed on vs. Certainly with much greater reason he may now challenge vs by title of purchase since Christ himself hath payed downe for vs no lesse price then his own life and soule so incomparabily worthy and pretious and withal his body and his diuine person Worthyly therfore doth S. Chryâ—ostâ—me say in one of his homilies seeing we liue by the death of Christ we must certaynly liue to him by whom we liue Where we may thinke that this holy man repeateth twice one and the self same thing in diuers words but if we weigh them well we shal find that he means two seueral things first that we liue by Christ. Secondly that he died for our sakes either of them seuerally considered is sufficient to obligevs wholy vnto him But put them both togeather and euery one may â—asyly se how the reckoning is inflamed S. Bernard in his sermon of the fouâ—efold debt teckoneth this obligation to be the first First thou arâ— debâ—our to God of thy whole life because he hath giuen his life for thyne and indured most bitter torments that thou mighâ—st not indure the eternall And â—â—uing spoken many things to the same effect he concludeth thus when therfore I shal haue giuen him al that I am and al that I can do is not al this like a little sâ—arre in comparison of the Sun like a droppe of water in comparison of a mayne riuer as a pibble stone to a huge montaine as one grayne to a heape of corne And in an other place speaking of the same thing he sayth To omit al other things for this reason alone he may iustly lay clayme to our life because he gaue his owne life for it let not man therfore liue to himself but to him who died for him for to whose vse should I with greater reason liue then to his without whose death I had not liued And for whom can I liue with greater commoditie to my self then for him who hath promised euerlasting life For whom had I more need to liue then for him that threatneth eternal fire Finally we may easily discouer how fully this Saint was perswaded of this truth how deeply he had it printed in him by an other discourse of his more large to the same effect where he sayth most excellently If I be debtour of my self wholy in regard he hath made me what shal I giue him for repayring me and repayring me after so strange a manner For I was not so easily mended as I was easily made For he that made me with one only word once spoken in repayring me againe spake many things and wrought wonderous things and indured most paynful things and not only painfull things but things most vnworthy By his first work he gaue me my self In his second worke he bestowed himself vpon me and bestowing himself he restored me to my self Being giuen therefore and restored I ow my self for myself and am twice debtour of my self What shal I render vnto God now for himself For though I could a thousand times lay downe my self what am I to God 8. The sixt Cause and none of the least is the infinit reward which is prepared for vs to wit the eternall and immortall glory of Heauen In which as S. Augustin speaketh God will possesse vs and be possessed by vs and all for vs. Seing therefore he is there to possesse vs and this is one part of our eternal happines let vs now begin to inioy this happines and suffer our selues to be possessed by him yea seeing we are there to possesse him let it not seeme heauy vnto vs to purchase the possession of so great a good and so inestimable at so smale and so easy a rate as is the guift of our selues for this in effect is the price which God hath sot vpon that glory and felicitie and vpon those eternal ioyes that we giue our selues in purchase of them Which argument is expresly handled by S. Augustine in these words How much doth a man striue when death aproacheth flying hiding himself giuing al that he hath to redeeme himself taking thought enduring torment and trouble puting himself vnder the hands of physitians and doing al that is in the power of man to do If therfore we indeauour with so great paynes so great labour cost diligence watchfulnes and care that we may liue but a litle longer how great should our endeauours be that we may liue eternally And if we esteeme them wise who labour by al possible meanes to differre their death to liue a few dayes that they may not loose a few dayes what fooles are they that liue so that they loose the euerlasting day giue me therfore a man that liues in perfect health and hath nothing to suffer if any body should assure him that he might be alwayes so and that this happy state might neuer decay how would he reioyce and brissle vp himself and be as it were out of himself for ioy to be without payne without griefe without end of liuing And if God should promise vs this only which I haue now sayd and which I haue expressed in such words as I am able what would we not giue for it if it were to be sold What would we not giue that it were to be bought Would it be enough to giue all that thou hast if thou hadst the world in possession Yet it is put to sale buy it if thou wilt trouble not thy self ouer much to find some greate matter to giue for it in regard of that at which it is valued it is valued at what thou hast be not sollicitous what thou hast but what thou arte The thing is worth as much as thou art giue thy self and thou shalt haue it But thou wilt say I am naught he will not take me By giuing thy self to him thou becomest good This is to be good to put thy self vpon his assurance and promise Thus farre S. Augustine And by it we may conclude that the heauenly kingdome is not to be purchased but by giuing our selues wholy sincerly to our Lord God and what soeuer we are or can do And it stands with great reason because infinite reward deserueth infinite labour and paynes which is not in our powre
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
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
Austeritie of life CHAP. XV. REligion hath a third commoditie for which though must men shunne it yet it contaynes manie great commodities in it to wit that Religious people haue so much occasion and some kind of necessitie of dealing harshly with themselues and afflicting their bodies partly because the pouertie which they professe doâ—h in a manner enforce it vpon them and partly because al functions of Religion are somewhat harsh and distastful to Sense For that which Eccâ—â—siastes sayth Frequent meditation is an affliction of the slâ—â— hath à further meaning then of the Contemplation of heauenlie â—hinâ—s which we commonly cal Meditation For whatsoeuer the mind is busied in if it be a restraint to Sense and to the natural inclination which we find in ourselues continually crauing is an affliction to the flesh and doth much quayle and abate the liuelie vigour of the bodie And yet this seueritie brings much profit with it and first by vse of hard and paineful things our nature is mortifyed and kept from flying out if we pamper and deale gently with it the crookednes and corruption therof is so great that as Moses speaketh in his Canticle it kicketh and spurneth when it is sarted vs and vtterly refuseth the obedience which it owes to reason the law of God We may see it more plainly in beasts because the force of nature doth more liuely shew itself in them in regard they are led in al things meerly by natural inclinations let vs therefore consider what hapneth in in them and take example by it If we keep a horse in stable and giue him his fil of oates and rest and keep an other at day-labour with allowance litle enough to liue and be able to do the work we shal quickly find the difference For a horse that is wel kept and high fed wil be alwayes playing and curuetting and a man shal haue much adoe to hold him in with a double bit he wil be running away when the rider would haue him stand and stop and giue-back when he should go on and cannot be for much vse without a great deale of paynes and danger to the rider But the horse that is kept at rack and manger is gentle enough and wil not greatly stirre he wil sooner sink then offer to resist whatsoeuer load you put vpon him you shal not need to tye him to make him stand and be quiet but you may lay the reynes on his neck and stay him or put him on or turne him with a word Now certainly this inferiour nature of ours which consists of flesh and bloud and of that which we cal Life and Sense and Appetite is the same with beasts and so much the more headie in vs then it is in them in regard it is infected and corrupt by sinne from which beasts are free so that if we pamper it and giue ourselues to ease and a ful diet and feed it with daynties and al manner of pleasure it must needs grow stubborn and vnrulie in vs as it doth in beasts and somewhat more in regard of our corruption but if we feed sparingly and liue sober and continent it wil be alwayes gentle and at command Whervpon S. Bernard sayth that the mind that is accustomed to daynties and not broken with the matâ—ock of discipline gathereth much filth where he daintily compareth the Soule to a plot of ground Austeritie to a spade or mattock for the ground cannot beare fruit not only if we doe not sow it but though it be fruitful of itself and be sowed yet it must be sometimes digged and cast vp or els it wil grow ful of weeds and brambles so our flesh sayth S. Leo vnlesse it be broken with continual labour wil quickly with â—ase and slouth bring-forth thornes and brambles and yeald fruit for the fire and not for the barne And to go no farther as the ground if it had sense of feeling would suffer in the breaking vp and yet must beare it for the good of itself as wel as of the husbandman for the cultiuating of it is better for the ground itself so though we feele payne and difficultie for our flesh is not of brasse as we read in Iob yet we must not leaue-of for that but think that we shal haue an eternal and vnspeakable reward for the final labour and payne we heer endure 2. To be short we must beare in mind that we are coÌ„posed of two seueral substances very different contrarie one to the other the one is of earth and consequently beares continually downe-wards towards the earth dreaming of nothing but earthlie things the other as it begun in vs by the breathing of God into our face so it is in substance light and actiue resembling God and in nature spiritual as he is so that as in a balance when one scale weigheth downe the other riseth of these two parts as one thriueth the other pareth and falleth away which holie Scripture doth teach vs saying The bodie which is corrupt doth aggrauate and weigh downe the soule and certainly it must needs sink the more the more weight we giue it Wherefore that which S. Gregorie sayth is much to be noted that the ioy of the eternal reward is not reaped in heauen vnlesse first in earth we sow in bitter teares and sighs according as it is written Going they went and wept casting their seed but coming they shal come with ioy bearing their bundles For as when the flesh rests the spirit faints so when the flesh taketh paynes the spirit groweth strong and able And as the flesh burnisheth with things that are dayntie so the soule is raysed with that which is hard and rude The flesh is bred-vp with delight the soule groweth with that which is distasteful Easie things refresh the flesh harsh things exercise the soule And againe as hard things wound the flesh so soft things kil the soule as paynful things consume the flesh so things delightful pinch the soule Neither shal I need to say anie more to this purpose because no man's authoritie is greater then S. Gregorie's nor could S. Gregorie speake more plainly or more effectually in anie thing then he hath done in this 3. But by this which hath been sayd it is euident how happie a thing it is to be in Religion where we may performe that which S. Paul sayd of himself I chastise my bodie and bring it into subiection which is farre from them that haue placed their contentment in a life ful of ease and daynties of which S. Bernard spake truly when he sayd A delicious life is death and the shaddow of death for certainly it bordereth as neere vpon hel as the shaddow is neere the bodie wherof it is a shaddow When a soule therefore hath once shaken-of this clog and maistered the insolencie of the flesh which is the hand-maide there ariseth another comoditie to wit that the mind which is by
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
Maiesty and the more because it is so coupled with vertue that Religion without vertue cannot subsist so much as in the thought of man 7. And in some sort a Religious course of life hath somewhat more then vertue because euery body cannot discouer the worth and dignity of vertue some are so dul as they conceiue nothing at al of it but a Religious course hath not only inwardly wherwith al to delight the eyes of the spiritual but outwardly it hath that also which draweth the vulgar into admiration and in my iudgment euen for matter of worth and nobility it is not only equal in greatnes with the world but farr aboue it This second booke therefore by the help of God shal be spent in declaring the dignity of Religion a subiect in it self pleasant and wherin a Religious man hath particular reason to reioyce 8. And it is no smal testimony of the dignity therof that we find such an infinit company of men that haue so ioyfully spurned at the honours and wordly prefer◠〈◊〉 which they might haue had and forsaken them which they had or at least-wise infinitly desired to forsake them to enioy the happines of a Religious life For the desire of honour being so natural to man as I haue saied it cannot be thought that the bare consideration of profit could put so much Zeale and feruour into them but that togeather with profit they saw great honour and worth in the busines 9 And among many strange examples in this kind we shal hardly meete with one more signal then that of S. Gregory the Great who hauing lead a Monastical life from his youth and being afterward made Deacon of the Church of Rome was notwithstanding so taken with the loue of his former Religious course that being sent Legate by the Pope to Constantinople he would not put himself vpō his iourney but in company of some of his Monkes that because he could not himself remaine in his Monastery be might as it were carry a Monastery along with him 10. And which is more to be admired when he was chosen Pope in that height of honour then which there is not a higher vpon earth he did so continually mourne out of desire of Religious quiet that almost al his writings are ful of his teares And particularly in his Dialogues he speaketh thus My vnfortunate mind goared with the wound of excessiue busines calleth to remembrance what a life it lead once in the Monastery how farr al transitory thinges were beneath it how farr it was aboue al thinges that passe away how it was not wont to think but of heauenly thinges how confined within the body it did passe the boundes of flesh by Contemplation and death which to euery one most commonly is a greiuous paine was welcome to my mind as an entrance to life and a reward of the labour past But now by occasion of my Pastoral charge it is moyled with busines of secular people and after the comelynes of so goodly a quiet which it had it is disfigured with the durt of terrene actions I weigh what I suffer I weigh what I haue lost and while I behold what I haue forgone that which I endure is more greiuous vnto me For behold now I am tossed in the waues of open sea and in the ship of my mind am beaten with the stormes of a mighty tempest and remembring the state of my former life as it were casting my eyes back I sigh at the shoare which I see behind me 11. Thus spake S. Gregory and much more else where to the same effect and with like inward feeling And by this his complaint giues vs sufficiently to vnderstand that out of his owne practise he discouered something in ◠Religious life so beautiful and excellent that in that height of promotion he would haue been glad of it and was sorry that he wanted it And his example ought to weigh the more with euery body because he was so great a man and hauing had experience in his owne person of both kindes of life could not notwithstanding quench the loue and desire of the one which he had not with the great greatnes of the other in apparence which he possessed THE SECOND BOOKE OF THE HAPPINES OF A RELIGIOVS ESTATE HOVV BASE ALL EARTHLY THINGES ARE. CHAP. I. THAT which a Religious life aymes at and the Essence therof is vtterly to abandon all earthly things I do not say the loue of them only for that all must do but the very vse of them so much as may be which all are not obliged to forgoe To vnderstand therfore the benefit of a Religious course and much more the worth and dignitie therof nothing can be more necessary then throughly to conceaue and establish as a certaine ground how imperfect and abiect all things of this world are by nature and how vnworthy the loue and care of man For so a Religious man wil be easily persuaded to be content to want that by the absence wherof he sees he shal suffer no great losse and secondly that which heere we intend wil be playne to euery body to wit what makes a man truly honorable and wherin true worth doth consist 2 First therfore all earthly things let them carry neuer so fayre and magnificall a shew are in deed but bare and slender and of little value which we shall finde the sooner to be true if we looke not vppon the particulars seuerally but comparing them with the rest of the world For if we take the whole earth and consider wel what it is compared with the other Elements and with the large circumference of the heauens we shall find it is the least of them all and indeed of no great compasse great part of it is hidden vnder water part of it taken vp with hills and mountainous places the remaynder diuided into Prouinces and kingdomes kingdomes againe into citties and townes townes into houses and demaines and the seuerall possessions of particular men what a smal parcel now God wot falls to the share of euery particular 3. Socrates the Philosopher hath a graue and witty saying to this Purpose For as it is recorded of him perceauing that Alcibiades tooke great pride in hi◠wealth and large possessions he drew him a side to a mappe of the whole world and desired him to shew him Attica which was his countrey in the mappe and when he had readyly pointed at it he prayed him to shew him where his lands and possessions lay in it he answered they were not set downe in the mappe Wherfore then replied Socrates art thou so prowde of thy possessions seeing they are 〈◊〉 part of the earth But the errour is that men think gold and syluer and wealth and possessions great not because the things are great but because themselues are little as Emitts make account of their little neasts as if they were large pallaces and bestow as much labour and
cheerful they are in humble offices Maisters in Religion 〈◊〉 Matth. 23.12 〈…〉 Christs â— â— What is vnderstood by Grace Fâ—uâ—e 〈◊〉 of Graceâ— Religion Religion wholy coÌ„pounded of Grace 2 The presence of God Matth. 13. S Iohn Damascen in 〈◊〉 Iâ—saphâ—t S. Basil. Charitie bring the ground of Religious assemblies is also a 〈◊〉 cause of grace â— â—â— 4.16 The prerogatiue of the Societie of IESVS Tro. 18 10. 3 Influence from the Communitie into euerie pâ—â—ticular 1. Reg. 19.20 Al graces 〈◊〉 vpon the â—hole Church fal chiefly vpon Religâ—ous people 〈…〉 4 〈…〉 Câ—risti c. 12. â—s 118. Gen. 2. Al things receaue their being happines from God Iob. c. 7 and c. 14. This life is a continual trade and labour Luc. 19 1â— The miserie and foolishnes of worldie people Iob. 6.18 Deu. 16.16 Psal. 12 5.6 Psal. 23.4 The two Cheeks of the Spouse S. Ber. s. 40. in Cant. Two things under the 〈◊〉 of secular people Tâ—e Vision of S. Arsenius Religious men God's household seruants Three sorte of employments of Religious people and al spiritual 2. Tim 4 2. Natural â—â—tions 〈…〉 Ber s. le 〈◊〉 S. Anselme The life of 〈◊〉 liâ—e a mil. S. Bonauenture 2 〈◊〉 d. 41 a. 1. q 3. What intention iâ— required thâ—t our 〈…〉 be 〈…〉 〈…〉 Passions Mat. 6.19 Prou. 20 4. S Bernard â—p 1â—â— Io. 6.27 Ps. 23.3 Esay 5.4 A guide directour needful in al things S Hierome â—p 4. S Grâ—gâ—rie 〈…〉 Virg c 23. 〈◊〉 grâ—â— 25. S. Ber â— â— in Cant. Cassian Coâ—l 6. c. 12. Cassian Coâ—l 1. c. 16. Serapion deliuereâ— from the temptaâ—ion of gluttonie by opening it to his Superiours Direction necessitie at al times S Basil. 〈◊〉 Monast c. 21. Direction necessarie for those thâ—â— are perfect Rom. 12 1. S Bernard 〈…〉 S. Hierome Direction the vsual meanes by which God doth gouerne vs. Cassian Coll. 2 â— 14. Act. 10.6 Act 9.7 S Bernard s. de Conu S. Paul S. Aug. Prolo de Doctr. Christian. Luc. 12 42. The fatherlie loue of Superiours towards their subiects God diâ—â—â—â—â—th vs 〈◊〉 Supe 〈◊〉 euen 〈…〉 and 〈…〉 â— Bernard de prae C â— p. Baâ—aâ—h 2. Aristotle 1. Pol. 11. Where Laâ— takes place God gouerneâ— The commendation of Rule Law Aristotle 10. Eâ—h 〈◊〉 Plâ—to 〈…〉 â— Hiâ—rom â—p 4 Oâ—â— Rule a 〈◊〉 glaâ—se Solâ—n Rule the written wil of God S. Thomas 12. q â—3 a. 3. Rom 13. God the Authour of 〈◊〉 Reliâ—â—â—â— Instâ—â—â—â—â— Sâ— Pachoâ—â—us S. Franciâ— The 〈…〉 S. Ignatius S Greg. 2. dial c. 37. S. Bernâ—rd hom 〈…〉 Pro. 13.20 The force of example S. Antonie Cassian lib. 5. c. 4. Hoâ— Râ—ligion teacheth vertue by example Seneca ep 6. Example a â—hort way to learne 〈◊〉 And more â—â—â—â—â—tual Sâ— â—â—ofer de S. 〈◊〉 S. Aug. lib. 8. Câ—nt â—6 〈◊〉 conuerted by Example S Ioâ—n 〈…〉 S. Ignatius 〈…〉 by example of others S. Bernard ser. de altitud 〈◊〉 Cor. A memorable example of humilâ—â—â—â— S â—â—re 〈◊〉 l. 24. c. 6. S. Bernard s. 54 in cant Good exaÌ„ple a câ—â—tinual spurre to vertue S Hierome Epist. 4. Theodoret in 〈…〉 Publius The precept of loue Iob. 17.11 And the practise therof Act. 4 32. Tertullian Apol. c. 3. The con 〈…〉 of S. Paâ—â—â—mius The bond of Religious 〈…〉 then one other â—â—n â—â— 14 S. Aug ser. 18. dâ— verb. Apo. Cic. 1. off S. Ambros. 1. off c. 7. Cassian Coll. vlt. cap. vit Coll. 16.6 S. Bâ—sâ—l Câ—nst mâ—n c. 1â— Pâ—â—l p. 2. S. Laurenâ—e Iustinian de 〈…〉 Plâ—to â—ial 4. de râ—p S. Basil. Const. Mon. c. 9. S. Iohn Chrys. lib. 3. Comparison of a Religious life with that of the Angels â—â—istâ—tle 〈…〉 Companie beneficial against mischief which a soule may come by Eph. 6 1â— S. Leo ser. de â—â—iun sâ—ps mens S. Bernard s. 4. de Circumâ—is Hoâ— liuing in common dâ—th conduce for the help of our Neighbour S. Greg. Hom. 10. in Ezech. Rom. 12.5 â— or 12.12 S Greg. in 28 c. 6. A special prâ—uidence 〈◊〉 that euerie one 〈…〉 How the endeauours of Secular people come of times to be frustrate S. Greg 28. mor. c. 6. Mutual help makes euerie thing easie Gen. 11. Three things in euerie good work Two wayes of communicating good works Psa 18.63 S. Leo s. 10. de Quaâ—r S. Augustin Ep. 81. lib. 50. Hoâ—il Hâ—â—â— 15. How Religious people partake of one an other's merit 1. Reg. 30. S. Macarius Hom. 3. The rich treasure communicated by participation A 〈…〉 Dâ—dacus Guia. â—â—s 7. What a Vowe is S Thomas 1.2 q 88. 1. c Op. 17. c. 12. The beneâ—it of a Vow S. Aug de Virg c. 8. S. Anselme lib. Sim l. S. Bonâ—uenture in Apo. paup Prou 13 4. Aristotle 2. Eth. 4. They that vowe are like the Blessed in â—eauen The power of a Vow to defend S. Bernard de precep disp S. August Ep. 48. Gen. 22. Ps. 118.116 Vowes a means to encrease grace A vow doth make the act more voluntarie And more meritorious S. Thomas Op. 18 c. 12. S. Anselme l. 1. Somol God particularly bound to them that bind themselues to him by Vow Eccl. 6.25 Three things dâ—â—idful at the hoâ—re of death Eâ—cl 4.24 moral c. 28. Religion free from al three S. Iohn 〈◊〉 Hom 14. in 1. Tim. The parting of soule and bodie greeueth not Religious people Phil. 3.20 A Religious man's life is a continual preparatioÌ„ for death Luc. 12.15 S Greg. hom 13. in EuaÌ„g Religious people free from temptation at the houre of death The comfortable assistance of our Brethren at the houre of death S. Grâ—g 4. dial c. â—7 Hom 38. in Euang. Two memorable examples Hope of Saluation more assured S Hierome â—p 34. S. Bernard â—p 103. ad mil. teÌ„pliâ— Apoc. 14.13 S. Bernard Ep. 21â— Cant. 4.8 Memorable exaÌ„ples of happie deaths S. Greg 4. dial c. 47. S. Nicolas Tolâ—nâ—â—nâ—â— Phil. 1.23 Reginaldus Adulphus S. Bernard â— 26. in CaÌ„â— Examples of chearful dying in our Societie William Elsinston Mâ—th 7.13 Wiâ—hout hope of predestination there is no comfort S. Bernard inoct pasâ—h ser. 2. Signes of Predestination in Religion Io. 8.47 S. Bernard s. 1. Septuag Io. 10.16 Luc. 11.28 S. Bernard s. 2. in oct Pasch. Matth. 7.13 S. Greg. 32. mor. â— 17 S. Laurence Iustin. de persâ—mon con 7. Eternal life promised to Religious Matt. 19 29 Mar 10 â—1 Luâ— 18.29 Luc. 18.29 1. Cor. 13.8 S. Antonie of Padua The esteeme that ought to be made of Predestination S. Francis Luc. 10.20 The grace of Predestination a fountain of benâ—â—its Rom. 8.30 Io. 17.11 Sap. â— What Predestination worketh in vs. A memorable example of S. Francis Reasons why God hath particular â—aâ—e of Religiou◠〈◊〉 2. Tim. 2 21â— Psa. 40.13 Ps 33.16 Ps. 33.20 Eccl 15.20 Zach. 2.8 Ps. 9 3â— Ps. 145.9 Ps. 90.1 Foure commodities of the particular 〈…〉 God ouer Religious Orders Ps. 93.12 Marâ— 8 2. The miraculous prouidence of God 〈◊〉 his seruants 3. reg 17 9. Ps. 17.15 S. Gregorie S
is euil The third and fourth are Infirmitie and Concupiscence which with ioynt forces setting vpon al the inclinations of our mind do on the one side disarme it of Fortitude and make vs shrink away from euery thing that is hard and strippe vs on the other syde of the vertue of Temperance leading vs as beasts into al kind of sensual pleasures without shame or moderation Therfore S. Augustin sayth wel that the state of our soules euen after they haue been washed by baptisme is fitly expressed in the parable of him that falling into the hands of theeues was wounded with many wounds and left half dead For though he were caried into the Stable or Inne by which he sayth is meant the Church though wine and oyle as present and powerful remedies were powred into his wounds yet stil he is faint and feeble and wil allwayes be soe til as S. Paul desired he be deliuered from this body of death What therfore wil become of this man that is so weake and but half aliue if in a place so disaduantagious he be set vpon by his enemie and an enemie so strong that no power on earth can be compared with him an enemie that ranget lâ—ke a roaring Lion and is so not only in fiercenes and crueltie but in strength and abilitie Who can be able to withstand his shock and rage defend himself from his poysoned weapons Especially seeing as Cassian sayth it is not one enemie which we haue to do with but there be troopes without number armed against euery one of vs al of them mercylesse and sauage and thirsting nothing but our hart blood and ruine Besids that they are inuisible and cannot be discouered before hand or auoyded which make's the euent of this spiritual battaile the more disastrous to euery body the enemies charge being so hot and the incounter so secret besids that he is very expert in al kinds of stratagemes and sometimes as S. Bernard speaketh he setts vpon vs and pursue's vs with open warre and hotly sometimes with secret sallies and deceitfully but allwayes most maliciously and cruelly and who is able sayth he I do no say to ouercome but to withstand these things 5. Such is therfore the miserable state of this world which S. Iohn the Apostle expresseth in few words but diuinely saying The World is al glaced in Naughtines as if he had sayd it is so ful of vice and corruption so desperately naught and perished that it hath not one patch whole sound in it But now if we wil not only imagin what it is but see it with our very eyes and take a thorough view of it to the end we be not deceaued with the outward face it beareth we must mount vp into that high watch towre of which S. Cyprian maketh mention from thence behold it from end to end consider with attention the seueral imployments of men in this world their cares their thoughts their businesses their curiosities their labours their speeches their traffick and al their doings for thus cretainly we shal discouer so much vanitie in al their idle toyes so much filth in al their synne wickednes such villanie vncleannesse among them that the man must be a very stock and stone without sense or feeling that doth not tremble at it shal proue himself to haue very litle or no care at al of his owne saluation if presently he resolue not to withdraw himself out of so miserable and stinking and abominable receite of beasts Monsters into some place of more saftie quiet Which deluge of euills for so I may cal it couering the face of the whole earth though it be elegantly and copiously described by S. Cyprian yet I wil rather take the description therof out of holy scripture the auctoritie of it being of farre greater weight This is therfore the thing which the Prophet Dauid in the psalmes doth set forth with great Maiestie of words saying Our lord hath looked downe froÌ„ heauen to see if there be any that vnderstand and seeke after God And addeth what that diuine eye beheld among men They haue al declined they are alltogeather made vnprofitable there is none that doth good no not so much as one Who would beleeue it that in so great a number in a world so packt togeather with men there should not one be found that did wel but that God himself by the mouth of the Prophet hath deliuered it But his meaning is that though there be some good among many euil they are so few that he chose to say there was not so much as one Then he rehearseth and detesteth their wickednes Their throate is an open sepulcher they haue dealt deceitfully with their tongues The venome of the Aspis is vnder their lipps their mouths are ful of cursing and bitternes And thus they offend with their tongue What are their works Their feete are swift to shee l blood contrition and infelicitie in their wayes and they haue not knowne the wayes of peace Finally he concludeth with that which is as it were the Total of al euills The feare of God is not before their eyes The Prophet Osee speaketh also to the same effect There is no truth there is no mercy There is not the knowledge of God on earth Cursing and lying theft and adulterie haue ouerflowâ—e and blood hath touched blood The like hath Hieremit the Prophet who bringeth God speaking in this manner Goe round the wayes of Hierusalem locke and consider and seeke in the streets therof whether you can finde a man doing Iustice and seeking after sidelitie and I wil be merciful vnto him And least a man might think that one only kind or race of men stood thus guiltie of al wickednes he passeth further But I sayd perhaps the poore are fooles and know not the way of out Lord the iudgment of their God I wil goe therfore to the better sorte and speake to them For they haue knowne the way of our Lord and behold these haue more broken of the yâ—ake they haue burst the bonds in sunder I haue filled them and they haue committed adulterie they are made like horses that looke after the mare and stalions they haue neyghed euerie one after the wife of his neighbour Thus spake the holy Prophets or rather God by their mouth Wherby we may moreouer vnderstand how ancient this disease of the world is and how farre it must needs haue spread and rooted it self in the extent of so many yeares and we may wel think that as it hapneth in the bodies of euery liuing thing so the world growing old and decrepit in this last howre therof as we may say al the iuyce of pietie and deuotion being dried vp and the vital vigour of diuine loue eaten away and extinguished it hath no more strength and force in a manner left but dayly decaye's and growe's worse and worse
speaketh to the same effect in one of his Homilies and sayth That a man in this world is perpetually wrastling with the Diuel whose strength is incomparable and that these earthlie things are like the clothes which are about vs and certainly if one wrastle in his clothes he shal be sooner cast because he hath something wherof his aduersarie may catch hold one hath a wife another hath children an other hath goods and possessions Wherefore whosoeuer comes-in to wrastle as certainly al must wrastle and no man can auoyd it if he wil not be throwne by the Diuel he must lay aside al his apparrel and enter naked into the lists And in an other place he compareth this our life amidst so manie suggestions of the Diuel and so manie waues of temptation to a ship tossed with tempest For at such a time euerie bodie doth willingly cast al things ouer-board to saue the ship from danger when the billowes swel so high that they hang like hils ouer their heads and threaten present death those that are in the ship haue no thought of temporal goods carnal delight comes not then in their mind then they cast those things out of the ship for which before they went on ship-board and set al things at naught through the desire of liuing He therefore is sayd to feare God as the waues which hang swelling ouer his head who despiseth al things which here he carrieth in possessioÌ„ through the desire of true life For when we cast away these earthlie desires from our mind which they oppresse we do as it were vnloade our ship ouertaken with tempest and the ship thus eased wil come to hauen which the burthen would haue sunck because the cares which in this life do hang vpon our soule doe driue it downe to the bottome S. Basil also vseth the same Similitude of those that sayle at sea addeth that we haue much more reason then they to doe as they doe For they that sayle these material seas leese al that they cast ouer-board and must be fayne to liue euer after in want and miserie But we the more we disburden ourselues of this heauie lading become the richer and haue greater plentie of solid wealth to wit of Iustice and Sanctitie which are riches of an other nature and are not subiect to the mercie of the waues or ship-wrack Wherefore when we forsake these earthlie things they do not perish to them that forsake them but as it were laded out of a weaker vessel into a stronger and safer bottome they are put in greater safetie and doe surge at a securer port 3. S. Chrysostome doth to this purpose discourse excellently wel vpon that sentence of the Wise-man Acknowledge that thou walkest in the midst of snares and pondereth that not without great reason man is bid in this place to acknowledge rather then to see because these snares cannot be seen with our corporal eyes but must be vnderstood and discouered by the light of our mind in regard they are hidden and as he speaketh ouer-shaddowed with the bayte of lucre or pleasure or other commodities and that there is a mysterie also in saying in the midst of snares because these gulfs and dangers doe lye on euerie side of vs. A man walketh sayth he into the market-place and seeth his enemie the verie sight of him puts him into a rage He spyes his friend aduanced and it spites him He sets his eye vpon a poore snake and he contemnes him He beholds a rich man and enuieâ—h him He meeteth with some-bodie that hath done him a displeasure and he stormes at him He seeth a beautiful woman and is catched by her The wife is oftimes a snare to them that foresee it not oftimes our children friends and neighbours Which when S. Chrysostome had spoken concerning the multitude of these hidden snares he giueth vs a very pertinent aduise to auoyd them by example of the birds For as birds while they fly aloft cannot be taken but when they stoop towards the ground they are easily catched in the fowlers net so the soule of man is safe enough from al deceits of the Diuel if it soare aloft in high and celestial things and keepe itself there vpon the wing but if it stoop downe to inferiour obiects iâ— fâ—lleth into his snares And S. Gregorie 〈◊〉 doth declare this vnto vs by diuers examples drawne from that which hayneth dayly among men For as we cannot sayâ—â— hâ— follow two federal trades of life at once as husbandrie and sea-satinâ— or exercise the handicraft of a black-smith and a carpenter at one and the same time but if a bodie handle one he must necessarily lay aside the other So whereas there be two seueral marriages preposed vnto vs one consummate in flesh the other consisting in spirit the cadeauour which we apply to the one must needs aâ—er vs from the other For no man can behold with his eye two things at once seated in two contrarie postures nor with tongue expresse two seueral sounds at once as to speake Hebrew and Greek with one breath nor with our cares can we heare two seueral tales togeather so our Wil is of that nature that it cannot enioy corporal and spiritual pleasures both at one time for the exercises of them both doe lâ—aâ—e to very different ends The exercises of the one extinguish the passion of the bodie and lay aside al things which come of flesh or belong vnâ—o it the exercise of the other follow al these things very hotly Finally we cannot serue two maisters because it is not possible that the commands of them both should be at once fulfilled Thus much sayth S. Gregorie 3. Thouâ—h what nâ—ed we stand heaping auâ—horities of the holie Fathers Let vs heare a Philosopher speake from-out of that blind Antiquitie for if such an one could vnderstand it and write so wel of it by the onlie ligâ—t of Nature which waâ— yet but slender it must needs be a great shame for vs not to know and feele it in this abundant light of Grace in which we dwel 〈◊〉 therof â—e in his Treatise which he intitleth 〈◊〉 disputing the â—â—licitie of man 〈…〉 that it consisteth in Wisdome alone that is in the contemplation and loue â—f the Soueraigne Good and consequently that it cannot be atâ—ayned in this life because the bulk of this bodie is a great â—indrance vnto it bâ—th by the natural lumpishnes of it and by reason of the 〈…〉 of our Senses and infinit other incommodities which depend of the bodie as 〈◊〉 inordinate affections feares and to vse his phrase a multitude of 〈◊〉 and toyes wherwith in filleth the mind as also the administration of outward tâ—ings trading in money and handling businesses of 〈…〉 Whence he concludeth that either a mâ—n â—haâ— neuer attayne to Wisdome and Happines or he shal atttayne vnto it only after he is dead but not possibly in this life vnlesse a man approach as neere as
〈◊〉 he may to death to wit by withdrawing his mind from household-affayres and from al manner of worldlie busines and from the world it self finally from al pleasure and care of the bodie and so turne himself into himself and dwel at home within himself For this is a kind of death at which al true Philosophers did alwayes ayme spending al their labours and thoughts in striuing to perswade themselues that they were dead and dayly endeauouring to dye more perfectly Al this is Plato his discourse 4. Which kind of death and the necessitie thereof was not hidden from our Philosophers but much more exactly vnderstood by them as appeareth by that which S. Gregorie hath left written in his Morals We liue yet to this world while our mind is stil wandring abroad in it but when being outwardly mortifyed we conceale ourselues in the sepulcher of Contemplation we are hidden in our graue as dead men which though heerafter it shal be done more perfectly yet in great measure it is now performed by them that with inward delight are drawne from the turmoils of temporal desires and while their soules are wholy intent to the loue of God they are not with any vnprofitable perturbation torne in pieces and distracted In which place he hath much more to the same effect and this one thing besides worth obseruation that in regard that Wisdome is not found in the out-side of things but lyeth hidden in things inuisible it cannot be apprehended vnlesse we forsake these visible things and hide ourselues also in those that are not to be seene 5. Wherefore finding it so solidly proued and so often repeated by the holie Fathers that it is most profitable and most perfect to withdraw ourselues from al things created and the more we withdraw ourselues the more safe and perfect we shal be we may easily conclude that nothing can be more profitable then a Religious state by which we compasse this thing most perfectly and most compleatly For certainly there can be no greater renunciation of al things then that which is practised in Religion where not only Pouertie is professed but a man is so wholy bereft of the dominion and possession of euerie thing that he cannot say that this peece of land or this house or as Cassian expresseth it not so much as this garment or this pen-knife or quil is his owne And it taketh away moreouer al other things by which men are wont to bolster-vp their life or solace their mind as the vse of friends the fauour of Princes the alliance of wife and children finally al earthlie things and whatsoeuer is of anie esteeme or price in the world Wherfore S. Bernard doth extol the greatnes of this benefit as it deserueth so highly as he is not afraid to intitle al Religious people to compleate Happines for this reason only because they haue found-out a more compendious way to Heauen by abandoning absolutly al things of this world It is true sayth he the ascent to Hierusalem is steep and difficult in regard it is cut strayte out from the verie top of the mountaine but the compendiousnes of the way doth temper or rather wholy take away the greatnes of the â—aynes and with happy facilitie and easie felicitie you do not only go but runne because you are both vnloaded and gyrt and carrie no kind of weight vpon your back It is not so with some others it is not so with those that loaded with carts and cart-loads haue taken their course by the winding of the hil and vsually tumble downe headlong by the sides of the mountaine so that they scarce find how to bring their life to an end Thrice happie therefore are you that haue forsaken yourselues and al that belonged vnto you without al exception Which onlie sentence of S. Bernard wel considered is sufficient to perswade vs to preferre a Religious state before al Princelie treasures and command For what stupiditie can be greater then seing we must not only al of vs runne as the Apostle teacheth but as S. Bernard sayth we must runne vp-wards against the hil which of itself is wonderful difficult voluntarily to charge ourselues with diuers weights and moreouer with continual care and sollicitude to encrease and multiplie those weights which if we did right we should rather wholy cast-of from vs Of the benefit of Religious Pouertie CHAP. IX HItherto we haue spoken of the commodities of a Religious State in general now we are to treate of the particular vtilities which are found in it first of the benefit which ariseth from the three Vowes proper essential to Religion And we wil beginne with Pouertie because it is the first step to Perfection consisting in abandoning the things which are without vs the commodities whereof are in few words excellently wel set-forth by Climacus Pouertie is a riddance of worldlie cares a passage to God without stop or hindrance an expelling of grief a foundation of peace and cleannes of life it freeth vs from the sorrowes of this transitorie world and enableth vs to performe the Commandments of God with perfection S. Bonauenture writ a whole Treatise of this subiect only in a manner intitled an Apologie for the Poore in which he handleth manie things deuoutly as a Saint and learnedly as a Diuine and among the rest he layeth a certain ground which doth greatly declare not only the profit of Pouertie but a kind of necessitie of professing it And thus he discourseth Couetousnes as the Apostle sayth is the roote of al euil for from it and from Pride which alwayes goeth hand in hand with it al sinnes haue their beginning their nourishment and encrease Whervpon S. Augustin calles it the foundation of the citie of Babylon This couetousnes is seated in the affection of our mind as the proper seate therof but feedeth itself vpon the things which outwardly we possesse and consequently the vtter abolishing of this vice must needs comprehend both the internal and the external that not only the inward thirst be quenched but the outward possession also of things of this world be forsaken the one is performed in wil and spirit the other in fact and outward work whervpon he concludeth that as Couetousnes is the foundation of Babylon as we sayd before so contrariwise Pouertie is to be esteemed in verie deed the ground-work of al Euangelical perfection we being thereby conformed to our Sauiour Christ our Lord and Law-giuer who when he drew the platforme of the new Ierusalem descending from heauen began with this vertue as the foundation of al the rest saying Blessed are the poore in spirit This is the discourse of S. Bonauenture And that which he sayth is very true for if we consider wel we shal find seauen wonderful great commodities of Religious Pouertie 2. The first is that it taketh away the weapons and furniture from al kind of sinnes and vices the importance wherof
Oftimes sayth he we see that if a man be to be out he will haue himself first bound and protests besids that he wil not be vnbound though he should desire it wherefore if it happen afterwards that ouercome with payne he crye out to be vnbound the Chyrurgian goeth on til the cure be done and then the Patient himself is glad that they did not giue eare vnto him and his cutting cures him though he was then vnwilling to abide it but indeed when he cryed out he repined not at the cure but at the sharpnes therof In like manner when a man in the beginning doth willingly put his neck vnder the yoak of Religion and wil be vnder another to be cured by him if afterwards he meete with anie thing from which his wil hath auersion he abides it because he is bound and that verie medicine doth him good though it be taken with not so good a wil and it giues him health which he would haue refused if he had been free and when his sicknes is gone he is glad he could doe no other Thus sayth S. Anselme 9. Wherefore seing as I haue shewed there cannot be a streighter bond to tye vs to God then the bond of Vow we may easily discouer how manie commodities doe accrue vnto vs out of it both in regard it binds vs to be constant and neuer at no time nor for no temptation to flinch away from him and because it cannot be but that we should receaue from God manie other vnspeakable benefits by reason of so neere connexion with him For as if a man be bound to a poste the poste is also bound to him so he that binds himself to God obligeth in a manner God to himself and as I sayd al his goods and heauenlie treasures with him So that we may iustly make account that this is one of the special fountaines of Grace which we haue in Religion whereby manie other spiritual guifts are deriued vnto vs light to vnderstand seruour to embrace strength to execute that which is good and finally abilitie to runne in the way of God with ioy and gladnes of haâ—t which must needs redound vnto vs from the Father of lights the Father of al consolation being bound to him and he to vs with that triple corde which is not easily broken 10. Wherefore with great reason doth the Holie-Ghost exhort and inuite vs willingly to put ourselues into these bonds of wisedome in these words Put thy foot into the shackles therof and thy neck into the collar floope thy shoulder and carrie it and be not wearie in the bonds therof Happie chaynes and bonds to be wished which therefore holie Scripture tearmeth not chaynes but collars or necklaces adorning rather then binding the neck for they are not of iron hard and seruil but of gold noble and pleasing not burthening but honouring him that beareth them not barring but rather enlarging and establishing our freedome The nineteenth fruit A safe and quiet death CHAP. XXXI THE benefits of which we haue hitherto spoken are very great yet what would they al auayle vs if our life ful fraught with vertue and heauenlie guifts as a ship laden with rich marchandise should at the howre of death as it were in the mouth of the hauen suffer shipwrack Wherfore to make al things sure and euerlasting Religious people haue this priuiledge among the rest that they are armed for death with manie special helps and comforts which is worthily to be reckoned among the greatest commodities it hath 2. Three things are dreadful at the howre of death For first death itself is mightily distastful and as the Wise-man sayth bitter yea the onâ—ie memorie therof is very greeuous secondly it is dangerous in regard the Diuel is then most busie and violent in tempting vs and soundeth a man on euerie side thirdly it is the more terrible in regard of the dreadful doome that followes which as S. Gregorie speaketh the neerer â—â— doe in a manner touch it the more we feare it Religion takes away al these things and giues vs pleasure in steed of bitternes securitie in steed of danger assured hope in steed of excessiue feare And if we doe but consider what passeth ordinarily among men we shal see it euidently to be so For that which is wont to greeue men most at that time is to leaue their wealth honour pleasures commodities their wife and children their brethren and kinsfolk and their dearest friends finally soule and bodie must paâ—te hauing liued so long and so louingly togeather In Religion almost none of al this is to be found For when they forsooke the world they left al outward things wealth and honour and al carnal propinquieie so that they are in a manner the onlie men that are wholy free from this manifold vexation which doth so trouble wordlie people They grieue not for losse of riches the loathnes of leauing their children vnder age doth not lie heauie vpon them not the caâ—e of their future welfare they are not troubled how to make their wil or dispose of their families or preuent losses which oftimes befal house-keepers Which happines of Religious people S. Iohn Chrysostom doth curiously set forth in a certain Homilie wherin he writeth manie other things also in commendation of this course It is very true sayth he that they dye among them for their bodies are not immortal but they doe not make account tha death is death They sing Hymnes when anie doe departe and they cal it not a buryal but a pompe or procession and a sending of one of their companie before them yea they dare not say the man is dead but consummate Therefore they giue thanks and glorie and reioyce euerie one desiring the like passage to leaue the field in the same manner to rest from their labour and toile to see Christ. And when they are sick their wife doth not stand by with her hayre in her eyes not their litle children lamenting the want which they shal shortly find of their parents nor their seruants wearying them at the last gasp with their vntimelie requests to leaue them commended to some bodie after death but free from al these rubbes their soule is wholy bent vpon this one thought how it may giue-vp the last breath to God in greater grace 2. This therefore if we wil beleeue S. Chrysostome is to be reckoned among the fruits of leauing al in time with ioy and merit that at the last hower they may not torment and vexe vs when els of necessitie we must leaue them to our great grief and no merit Wherefore if anie thing can trouble Religious people at that howâ—e it is the losse of their life But of this losse also they haue but litle feeling for Religion doth so accustome the mind to leaue the bodie that euen while it is in the bodie it is for the most part out of it busie in the loue of God
of a fat Benefice or some other temporal commoditie to creep-in amidst those works which of themselues are honest and laudable And we need no other proofe therof then that which S. Augustin sayth in these words Heare the Apostle bewayling such men He sayth that others preach the Ghospel out of charitiâ— others out of some other occasion and of these he sayth that they preach not the Ghospel right an vpright thing but themselues not vpright Whosoeuer seeketh anie thing of God besides God doth not seeke God purely and chastly if he did seeke God he would be chast because God is the lawful husband of a soule 9. Finally let vs grant that there be none of al the inconueniences in that manner of life and frame a Clergieman as our selues can desire or imagin that he want nothing that may beseeme his calling yet this his perfection is fatie inferiour to the perfection of a Religious man and comes farre short of the manie great commodities of which I haue hitherto treated He wants the direction of Superious the examples and encouragement of his equals he enioyeth not that participation of good works which is so profitable and vseful The plentie of spirit and grace more fully descending vpon manie so neerly linked togeather finally he wanteth the commodities of Pouertie and Obedience and which is the chiefest of al be he what he wil he is his owne and is not arriued to so much perfection as to depart wholy from the vse of his owne wil and by perpetual and irreuocable donation to yeald it vp to God this being the priuiledge only a Religious Vowes 10. Wherefore we may conclude this comparison of Religious men both with the Secular Clergie and Lay people with a fit similitude which S. Bernard bringeth of a Procession which our Sauiour maketh in which Procession he sayth there be three ranks of men some strew their garments on the ground which be Secular people of the better and deuouter sort who of their earthlie substance which cleaueth to the soule out wardly as a garment to the bodie giue almes Others cut boughs from the trees which are the good and feruent Pastours and Curats of soules preaching to their subiects Both which kinds of men though they accompanie our Sauiour though they both enter the cittie with him yet the beast which he rid vpon was much neerer to him and laboured more because those other bestow vpon him part of that which aboundeth the beast puts it self wholy vnder his seruice This beast ressembleth Religious people who are meeke and gentle and in outward shew despicable as the Asse our Sauiour rid vpon yet strong and seruiceable fit for carriage and Obedience and so neere the Sonne of God as that they touch him and receaue him within them and beare him about to others Wherupon the holie saint turning his speech to his Brethren coÌ„cludeth thus in a kind of exultation Must I say no more that you may noâ— be prowde or rather goe on that you may haue comfort Are not you the beast whom Christ sitteth according to the saying of the Apostle glorifying and bearing God in your bodies A comparison of a Religious State with the State of Bishops and Prelates CHAP. XXXVIII NOw we are to consider whether it be better more desireful and more profitable for saluation to be a Religious man or to be a Bishop or Prelate And supposing the dangers to which al Clergie men are exposed as I haue declared in the precedent chapter the Resolution is easie for the same yea â—arre greaâ—er dangers do attend vpon 〈◊〉 staâ—e of Bishops And those two-things which S. Austin 〈◊〉 reth in a certaine Epistle are very true That nothing is more easie more pleasant more grateful to man then the office of a Bishop a Priest or Deacon if a bodie cary the matter slightly and fauour himself in it yet if a bodie do so nothing is more miserable more doleful more damnable in the sight of God For the Apostle pronounceth generally of al Prelates They watch as who are to giue account or our soules wherupon S. Gregorie giueth this pertinent admonition Let him sayth he that is perhaps scarce able to satisfie the rigorous Iudge for his owne only soule consider that when he shal come to giue vp his accounts he wil be found as I may say to haue alone so manie soules as he hath subiects vnder him to gouerne S. â—hon Chrisostome wrote fix whole bookes of Priesthood in which he may seeme to haue imployed al the golden eloquence from which he takes his name to shew how hard and dangerous a taske he doth vndertake that taketh vpon him the gouernment of soules And among other things he brings a similitude of a shepheard keeping not his owne but another bodies sheep and if anie of them come to be deuoured of a wild beast or be stolen or be lost as Iacob sayd he standeth answerable for them because he vndertook to keep them And if he leeâ—e a sheep or two out of cowardlines the maister perhaps wil easily pardon him or take some smal compensation But he that hath vndertaken the feeding of the flock of Christ shal not escape vnpunished if he leesse such sheep not satisfy with a nie thing els but with his owne soule A shepheard hath to do with wolues and theeues A Prelate warreth not against flesh and blood but against the Princes and Powers and Rulers of this darkenes against a huge armie of vices against whoredome vncleanenes lasciuiousnes rancour brawles iealousies and manie others The diseases of sheep are commonly knowne and easie to be discouered and the remedies are not hard they may be bound and eat and seared as occasion serueth The diseases of the mind are secret hard to be cured some rankle and glow worse in the cure it self This is S. Ihon Chrysostomes discourse in his second booke In his third booke he speaketh thus If a man would put me in trust with a ship laden with rich wares to passe the Aegean or Mediterranean sea I should not stand much vpon the refusing of it for feare of shipwrack and yet there is nothing hazarded in it but gold and siluer And where there is danger of leesing not a ship but a soule and drowning it not in the waters of the sea but in the bottomlesse pit of Hel fire where death expectes a man and not corporal death but together with the death of the bodie the death of the soule who can find is strange if I refuse to expose my self â—â— so great danger 2. S. Bernard calleth the care of soules a thing deposited and expresseth the worth therof by these similitudes It is a cittie sayth he Be watchful to keep it safe and in peace It is your spouse be careful to loue it they are your sheepe attend to find them pasture and runneth on discoursing at large of cuerie one of them And much more we
Religion which much resembleth marriage For as marriage tyeth man and wife togeather with so absolute a bond as that our Sauiour sayd â—f it That which God hath conioyned let not man seuer so when a man hath bound himself once to God by solemne Vow in Religion that bond can neuer be broken or dissolued by anie humane power So that looke what force the words I take thee haue in carnal marriage the same force that word I vow hath in our spiritual marriage with God and when it is once vttered it draweth vpon vs so firme and strong and perpetual a tye that no humane power as I sayd can free vs of it The difference is that the first bindeth vs to man the second to God where we may easily see the infinit disparitie which is both of dignitie and contentment betwixt the one and the other yet they agree in this that as man and wife are both of them equally obliged by marriage so the Vowes of Religion tying vs to God doe tye also God to vs such is his infinite loue towards vs. What therfore can we desire more They agree also in that as the wise hath not power ouer her owne bodie but the husband as the Apostle speaketh so Religious people haue no power neither ouer bodie nor minde because spiritual marriage doth equally giue both to God and indeed the mind rather then the bodie or at least principally the mind so that Christ our Sauiour hath ful title and right and power ouer both established vpon him 8. Moreouer as in carnal marriages the Bride leaues her father's house her parents and kinsfolk and brethren and al her friends which she had at home and goeth to howse with her husband so Religious people forsake al their kindred their parents and al with whome they were bred and acquainted before to goe to howse with Christ and be incorporated in his familie And they forsake them more then any wife is wont to doe because they parte from them not in bodilie presence only but withdraw their mind and affection from them and barre al communication with them Vpon which point S. Bernard hath a pleasant discourse as his manner is in al other things in one of his Sermons vpon the Canticles where hauing shewed how like a Religious Soule is to the Eternal Word of God he goeth on in this manner From this degree she that is as I haue said dares now think of marriage and why should she not beholding herself therefore marriageable because she iâ— like Highnes doth not fright her seing likenes doth equal her Loue makes the agreement and her Profession weds her The forme of Profession is this I haue sworne and resolued to keep the iudgements of thy iustice The Apostles following this forme said Behold we haue left al and followed thee what therefore shal we haue That which was spoken of carnal marriage but represented by the spiritual wedding of the Church with Christ soundeth to the same effect Therefore shal a man forsake his father and mother and cleaue to his wife and they shal be two in one flesh Wherefore when you see a Soule forsake al and cleaue to the Eternal Word with al her desire when you see her liue according to the Word rule herself by the Word and conceaue of the Word that which she may bring forth for the Word a soule that may say To me to liue is CHRIST and to dye gaine make account she is a wife married to the Word the hart of her husband confideth in her knowing her to be faithful because she hath set al things at naught in comparison of him and esteemeth al things as dung that she may gaine him Thus S. Bernard 9. Some bodie perhaps wil aske where be the children of this marriage They are not wanting because nothing that is good and delightful should be wanting in it S. Bernard in the place before alleaged sayth that in this spiritual marriage there be two kinds of bringing-forth of children two sorts of children different but not contrarie to one an other to wit when these blessed Mothers either by preaching bring-forth soules or in meditation bring-forth spiritual conceits Of the first kind of children S. Paul speaketh in these words My little children with whome agaiâ—e I am in labour til Christ be formed in you Of the second he sayth whether we suffer excesse of mind to God And comparing them both togeather S. Bernard sayth thus The mind is otherwise disposed when it doth fructifie to the Word and otherwise when it doth enioy the Word There the necessitie of others doth cal vpon it heer the sweetnes of the Word doth inuite it And certainly such a Mother is ioyful in the children which she bringeth but much more ioyful in the armes of her Spouse embracing her deare are the pledges of children but kisses doe more delight It is good to saue manie but to suffer excesse and to be with the Word iâ— moâ— delightful 10. This is the true and real marriage of a Soule with the Eternal God wherein if it glorie as S. Agnes anciently did it shal not be vnwise because she is betroathed to him vpon whom the Angels wayte by whose loue and embracings puritie is not lost but doubled from him she receaues a ring and princesse iewels and by his vermilion-bloud her cheekes are dyed red Of the happines perpetuitie of this Marriage Osee the Prophet speaketh excellently wel in these words I wil espouse thee to me for euer and I wil espouse thee to me in iustice and iudgement and in mercie and commiseration and I wil espouse thee to me in fayth and thou shalt know that I am thy Lord. It is grounded as he sayth in fayth not in flesh and bloud for it is not contracted with man but with that infinit Maiestie whom we come to embrace not with the armes of our bodie but by stretching forth the armes of our soule by the sinnewes of fayth 11. But what consideration can be more delightful then that wheras caâ—nal marriage ceaseth when we cast-of this flesh by death the heauenlie espousals as the Prophet calles them are euerlasting they beginne heer on earth but are perfected and consummated in heauen and are to last as long as our Bridegrome and we doe liue which is for al eternitie Finally of the dignitie of this marriage S. Bernard in an other Sermon both truly and eloquently speaketh thus How hapneth it ô Soule of man how hapneth it to thee From whence comes this inestimable glorie vpon thee that thou shouldst deserue to be the Bride to him whom the Angels desire to behold Whence comes it that he should be thy Bridegrome whose beautie the sunne the moone admirâ— at whose beck al things are changed What wilt thou render to our Lord for al that which he hath bestowed vpon thee that thou shouldst be his companion at
wholy directed to God that they haue no relation at al to ourselues which is to dye to ourselues and liue to an other If anie bodie aske whereis the Priest the knife the fire to offer kill consume this Sacrifice The Priest is the same with the Hoste and Victime to wit the man himself For this oblation consisteth in spirit and is performed in spirit and consequently no man's hand but his that offereth himself can reach this Hoste according to that which we reade in the Psalme I wil voluntarily Sacrifice vnto thee The knife is the hatred of our owne life which our Sauiour willeth vs to haue and the fire is no other then that fire which the same our Lord and Sauiour came to send into the world and wished and sought no other but that it should burne For this heauenlie fire descending from aboue when it once takes in our hart easily consumes our Sacrifice as it did the Sacrifice of Elias and the wood and stones and the very dust that is it directs vs wholy whatsoeuer is in vs be it neuer so earthlie and base to the seruice of God alone 3. But because anciently there were manie kinds of Sacrifices and the greatest of them al was a Holocaust because in it not part only but the whole Hoste was burned to the honour of God we must vnderstand that the oblation which Religious people make is a Holocaust which doth adde no smal beautie and grace to their dignitie S. Gregorie sayth it in these words They that doe the things which pertaine to God so as not to parte with some things notwithstanding which pertaine to the world they offer Sacrifice but not a Holocaust But they that forsake al things that pertaine to the world and consume their whole soule in the fire of the loue of God they are in the sight of God both a Sacrifice and a Holocaust 4. How could he haue spoken in clearer tearmes or described a Religious man in more natural colours And S. Thomas giueth the same reason why Religion is a Holocaust to wit because it giueth al to God and whosoeuer putteth himself into a Religious state offereth al things outward and inward to the Creatour of al for we are not only sayd to Sacrifice the things which are within vs when we offer them to God but also the things which are without vs when we forsake them for God as Dauid when he cast away the water which he had in his hand and cast it away for God's sake he is sayd to haue Sacrificed it to God the verie depriuing himself of it in that manner being a new kind of fashion of Sacrifice 5. The blessed Apostle S. Paul doth in my iudgement clearely expresse the nature and excellencie of this inward Sacrifice when he calleth it a liuing hoste holie pleasing to God a reasonable seruice for by calling it reasonable that is spiritual he giueth vs to vnderstand that not only our bodie but our minde and reason and soule is offered calling it an Hoste he signifyeth that heer also is a kind of death adding the word liuing he insinuateth that this death doth strangely both take away our life and preserue it finally he calleth it Holie and pleasing to God because whatsoeuer is consecrated to God is holie and nothing can be more pleasing to God thou a soule that doth willingly and entirely sacrifice itself to his Diuine Maiestie for his loue For if those ancient Sacrifices were so acceptable vnto him that he receaued them willingly in an odour of sweetnes notwithstanding that in them there was only offered the flesh of a heyfer of three yeares old or of a red calf or some other such beast that which is offered in this spiritual Sacrifice being farre more noble and excellent as being bought with the inestimable price of the most precious bloud of God the oblation therof to God must needs be also farre more grateful and acceptable And what is this but the soule of man which we may truly say is sacrificed in this Holocaust because as we haue shewed else-where it is proper to Religious people to dye to themselues and to the whole world because they leaue themselues and the world as much as if they were verily dead and the state which they vndertake bringeth vpon them an vndoubted irreuocable obligation to doe so Whereupon S. Bernard describing a Religious man setteth him forth vnto vs not only as a Pilgrim or stranger because a stranger hath something though he hath but little but he likeneth him to a dead man and a man that is crucifyed because saith he he is as free from the works of the world as either of them it is al-one to him whether he heare one praise him or dispraise him or rather he heareth them not at al because he is dead and he honours riches pleasures which the world doth loue are a crosse vnto him 6. But that which is most strange in this Sacrifice togeather with true death we find true life conioyned as the Apostle insinuateth life not hindring death and death not taking away our life which as in those other Sacrifices it could not possibly happen so in this our spiritual Sacrifice it cannot be otherwise For if it should bereaue vs altogeather of our life it would take away our meanes of seruing God and yet if it were not death it were not a true Holocaust Both therefore of necessitie must be conioyned togeather that as S. Gregorie speaketh it be an Hoste because a man dyes to the world and yet is liuing because stil he doth al the good he can And of this liuing-death as I may cal it S. Paul sayth very wel You are dead and your life is hidden with Christ in God to which state as the same S. Gregorie interpreteth we arriue when seuered from the turmoiles of secular desires forsaking al outward things we attend only to the inward to the end that our minde aspiring wholy to the loue of God may not be touched with trouble of any earthlie thing So that we may fitly apply also to this Sacrifice that which God commanded should be obserued in the ancient Holocausts to wit that whereas the rest of the Hoste was consumed by fire the skin was reserued for the Priest For as I sayd before there being in this Sacrifice no other Priest but our selues nothing at al remaines of the Sacrifice to ourselues but the skin that is the outward shape of a bodie which Religion doth not take away Al the rest that is inward is consumed by that Diuine fire when it is consecrated to God and to the honour of his Diuine Maiestie and so in this state that is easily performed which S. Paul sayd of himself that he liued to wit according to the outward shew but yet that he did not liue but Christ in him Al which
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
in the veynes of the earth which by labour and industrie is to be digged out For what peece of ground is there be it neuer so fat fruitful which wil bring forth fruit vnlesse a man tii it and sow it and bestow labour vpon it So these treasures and commodities of a Religious life are great yet they require a man that knowes them wel and makes great account of them and which is consequent makes the best vse of them he can labours dayly to encrease them The other thing which is to be considered is the easines of the busines and the commoditie which a man hath of getting perfection euerie thing being taken away that may anie way hinder him and on the other side al helps concurring to further him plentie of inward grace and so manie influences assistances from heauen that nothing can be sayd to be wanting but ourselues if we be not holie and perfect Wherefore we must make account that the Apostle speakes to vs when he sayth The earth drinking-in the vaine often coming vpoâ— it for where doth the heauenlie deaw raine fal oftener then in Religion bringing forth grasâ—e commediâ—us for them that 〈◊〉 receaueth blessing of God but bringing forth briars and thornes it is reprobaâ—â— and a verie curse whose end is to be burnt Where both our happines if we doe wel and our extreame miserie if we doe not wel is set before our eyes But God forbid such a curse should fal vpon vs rather he wil giue vs abundance of his holie grace that as the same Apostle exhorteth els-where because we were sometimes darknes but now light in our Lord let vs walke like sonnes of light and bring forth fruits of light in al goodnes and iustice and truth 7. The third effect which we spake of was care and diligence and earnest endeauour to preserue so great a good And we need not stand prouing that it is fitting for euerie bodie to haue this care the knowledge of the greatnes of the benefit doth naturally put it into vs for he that doth throughly know it wil rather dye a thousand deaths then let it goe out of his hands or suffer anie bodie to take it from him And certainly nothing is more terrible more lamentable more horrible more detestable to Religious people then to fal from such an estate to be shut out from so great a happines to be as Adam cast out of Paradise For it were as S. Bernard discourseth to be drawen againe into the wrack at sea from whence they crept out naked to fal againe where they had been half-burned and hardly escaped to light againe among the theeues by whom they were left but half aliue and by the mercie of God were now recouered and for the souldier of Christ almost in the sight of heauen triumphing from the gates of that glorie to returne as a dog to his vomit as a sow washed to her wallowing in the mire Wherefore the same S. Bernard doth fitly apply to this purpose that which is spoken in the Canticles to the Spouse in a threatning manner Get you forth and goe and sayth that God cannot speake to a Religious soule a harsher word then this nor anie thing that can strike more terrour into it Which thou also sayth he mayst perceaue if thou consider wel from wheÌ„ce and whither thou art bid to goe From whence and whither dost thou think but from spirit to flesh from the goods of the mind to the desires of the world from the inward quiet of the mind to the noyse of the world and vnquietnes of outward cares in al which there is nothing but labour and affliction of spirit For a soule that hath once learned and receaued of our Lord to enter into itself and within itself to sigh after the presence of God such a soule I say I know not whether it would think it more paineful or more horrible to suffer the verie paines of hel for a time then after hauing once tasted the sweetnes of this spiritual studie exercise to goe out againe to the allurements or rather to the troubles of the flesh and seeke after the vnsatiable curiositie of sense Thus sayth S. Bernard and al spiritual authours with one consent agree in the same 8. For as he that falles headlong from anie place the higher the place is from which he falles the more he bruseth himself so he that casts himself out of a Religious state which doubtles is an eminent high estate must needs breake himself al in peeces and crush and disioynt and put out of order al the powers of his soule For this is that Salt which hauing lost the vertue and sauour which it hath receaued for the seasoning of itself and others is now good for nothing anie more and therefore nothing remaineth but that it be cast forth and trodden vnder foot by men A iust and worthie punishment that whom the dignitie of this state before had placed aboue other men and made him venerable vnto al hauing lost this ornament should first become as other men and then baser then they by how much greater his offense is and therefore be contemned by euerie bodie and made a laughing-stock and a verie foot-bal to mens tongues 9. And what doe they that enueigled with the loosse and fickle pleasures of this world turne their backs to so great a benefit which God had bestowed vpon them but that which that wicked reprobate Esau did when he sold his birth-right moreouer went his wayes contemning that he had sold it And for what did he sel it for one dish of pulse O blindnes of a reachlesse man that could entertayne such a thought in his mind as for togeather with so base so ordinarie a dish of meate to consume deuoure in a moment so rich an inheritance to cast away his father's blessing al the right of his primogeniture in an instant But he that at that time made so slight of it afterwards lamented his losse roaring out with a great voice but when it was too late in vaine to repent In like manner if we compare secular people with Religious they are indeed both sonnes of God but Religious are the first begotten and haue receaued already greater spiritual blessings in the state itself if they liue according to their state they shal receaue a larger portion of the heauenlie inheritance What madnes therefore is it for a disordered desire of one vnfortunate and base bit of pleasure to slight vtterly to cast away such hopes such present and future entertainements such commodities such delights so manie so rare blessings as if another would goe about to take them from vs they were worthie to be defended with the losse of our liues What teares what lamentations euen in this life wil this short momentarie delight bought with eternal torment bring vpon vs 10.
And what shal we say of the wrong which we doe to God when we breake couenants with him when we forsake his seruice runne away out of his Camp when to his face we make more account of the friendship of the world and the loue of earthlie things then we doe of his familiaritie and acquaintance This is the reason why though God is wont to reserue the punishment of other offences to another world most commonly he reuengeth himself of this basenes presently we see that ordinarily they that fal from Religion either liue afterwards in perpetual miserie or dye suddenly a most miserable death As one of whom we reade in the Historie of the Franciscans about the yeare 1260. who by the Diuel's instigation hauing forsaken his Order and Monasterie two of the Friars of that Order moued with coÌ„passion went after him to perswade him to returne againe but he obstinately reiected their wholesome aduice they saw an vglie black dog make at him and affrighted with the sight of him they cryed out to the miserable wretch to take heed of that infernal fiend but he being with that more enraged pluckt off his Habit and cast it from him and ranne his wayes And behold he had not runne farre when that monster which as long as the man kept on his Habit had not power to annoy him leaped vpon him pulled him to the ground and throtled him so suddenly that the two Friars though thay made speed to rescue him found him dead when they came And infinit such accidents haue hapned in al Orders insomuch that Dionysius Carâ—husianus hath written almost a whole booke ful of such lamentable and admirable misfortunes and if we would vndertake to set downe al that haue fallen out in our Order they would make a Volume by themselues which perhaps may be some bodies work 11. And yet I wil not omit to mention some few that haue hapned lately within those two yeares or litle more For first it is certain of two that loâ—t our Socâ—eâ—ie wherin they had spent some yeares that one of them was not long after wounded to death and the other though he were a strong healthful man in the prime of his youth was suddenly taken away with a feauer whervpon an other of ours whom the Diuel at that instant was solliciting also to reuolt meeting his corps as they were carrying it to be buried was so daâ—â—ed with it that shaking off the temptation which hung vpon him he resolued to remaine in Religion A third was a Noâ—ice who deboiâ—â—d from that course by a kinsman of his after a few dayes which blinded with the world he spent in tauernes in drinking and al manner of licentiousnes he and his kinsman that had deboiâ—â—d him with manie others in companie met with the partie with whom they were at variance and among so manie swords drawne these two only were hurt and the wounds at first seemed but slight but rankled and brought them both to their graue in one day though not with like euent For he that had forsaken his vocation as that man that was more guiltie of the two lost his speech and senseâ— vpon a sudden and so dyed without either Confession which doubtlesse he needed or anie other Sacrament And almost at the same instant the other wasted with a strong feauer in the midst of his youth though he had at the Sacraments yet cryed out continually that he was damned and could not by anie meanes be drawne from that note A fourth was as miserable if not more miserable then he for not a ful yeare after he had forsaken the Order he was shot dead with a pistol And that which hapned to a Priest was as lamentable for hauing left the Order he was killed with a mattock by one of his Tenants for certain iealousies And an other fel mad and cast himself into a cesterne from whence being two dayes after taken out and knowne al the Cittie was in a maze no bodie making doubt but that hapned so vnto him because he had left his vocation Finally about the same time another that had left the Societie while he was a Nouice gaue himself ouer so farre to al kind of wickednes that at last he came to be put to death for it and when he was to goe to his execution after he had made his Confession to one of our Fathers he fel into a great passion of grief exceedingly blaming himself for leauing this Paradise as he called it and protested that when he put off the Habit of Religion it was as if he had put off Christ and set open the gates to al vice And al this as I sayd hath hapned so lately to people that are so wel knowne that of purpose I forbeare to name them not to vpbraid the dead It is to no purpose therefore to search ancienter records for the like lamentable accidents seing we haue so manie feareful ones before our eyes I omit diuers others because I wil not be too long in so vnpleasing a subiect These shal suffise to shew how neer this iniurie doth touch God and how highly he is displeased with it seing he doth reuenge it with so suddain and so grieuous punishments 12. Though we haue no great cause to wonder at it if we consider how great a sinne it is to forsake God when once we haue obliged ourselues vnto him by Vow and as it were sworne our allegeance and yet turne to the vanities and seruices of the world Of which sinne S. Basil hath this excellent discourse He that hath once vowed himself to God if afterwards he passe to another kind of life committeth sacriledge because he stealeth himself from God to whom he wâ—â— conseâ—râ—â—ed And els-where more at large thus This is most certain that he that hath once obliged himself to liue in a spiritual Societie with his Brethren 〈◊〉 separate and cut himself off from theÌ„ without a great offence For if â—heâ— when they haue once entred into a societie togeather in matters concerning this mortal life cannot goe from it by reason of the 〈◊〉 which are betwixt them he that 〈◊〉 tempt it should be subiect to the 〈◊〉 of the 〈◊〉 with out doubt much 〈◊〉 he that hath 〈◊〉 couenant of a spiritual conuersation â— this vnion being inseparable perpetualy cannot parte and breake off from them with whom he was as it were one bodie and if he doe he is liable to most heauie punishments appointed by God For if a woman taken into the companie of man by the lawes of marriage and linked with him by 〈…〉 be to dye for it if she be found to haue broken her faith how much more greeuous punishment shal be instricted vpon him that diuideth himself from the spiritual cohabitation to which he is tyed before the Holie-Ghost as before a witnes and mediatour of it As therefore the members of a man's bodie knit togeather by the bond of nature
cannot be pulled asunder from the bodie or if they be pulled asunder death must needs follow so a Monk that is vniâ—ed to the bodie of his Religious brethren and tyed vnto them by a stronger knot then the bond of nature to wit by the couenant which he hath entred with the Holie-Ghost it cannot be thought that he can anie way withdraw himself from them with whom he is thus linked and if he doe he leeseth the life of his soule and togeather with his life the grace of the Holie-Ghost aâ— one that hath broken the couenant which vpon his aduise he made Thus sayth S. Basil and much more to the like purpose and concludeth with this obseruation Wherefore he that is such a one is to be esteemed as condemned by the sentence of Truth itself as one that giueth great occasion of scandal to others and by his euil example draweth others to imitate him He becomes heire to that terrible woe It is expedient for him that a mil-stone be hanged at his neck and that he be drowned in the deapth of the sea For a soule that shal haue once cast itself headlong vpon this reuolt soone filled with al kind of vice intemperance aâ—â—aâ—â—ee gluttonie falshood and al loosse behauiour and finally plunged in extreame wickednes sinckâ— headlong into the deapth of malice Behold that which we sayd before he that falleth from so eminent an estate must needs bruse himself in al parts of his soule and consequently 〈◊〉 into al manner of sinne as S. Basil witnesseth in this place 13. S. Augustin auoucheth the same in this heauie sentence I plainly confesse before our Lord God who is witnes ouer my soule from the time that I began to serue God as I haue hardly found better men then they that haue profited in Monasteries so I haue not found worse then they are that haue fallen out of Monasteries so that I think it was for this cause written in the Apocalyps Let the iust be more iust and he that is 〈◊〉 become more filthie S. Ephrem also in one of his Sermons setteth forth very liuely this general 〈◊〉 both of spiritual and temporal goods which they incurre that fal from Religion and thus he speaketh If after the renunciation and the giuing ouer of our former course of life a man beginne to halt in his endeauor to vertue and by litle and litle depart from the right way and looke back againe he shal be an example to others in this life and after this life shut out of the kingdome of heauen vnworthie of the companie of Saints yea and to his parents theÌ„selues his reachlessenes wil be a confusion his friends wil fal away for greef and his enemies reioyce at his slothfulnes and ruine His kinsfolks and allyes wil wish him dead because naked of earthlie things he hath not layd hold of heauenlie things but vnder pretence of Pietie stooped to the yoake of the Diuel His parents lament the losse of his soule he himself that is thus seduced in hart and hath corrupted his wayes shaking off vertue becometh impudent and is not ashamed to doe shameful things for he neither feareth men nor weigheth with himself the wrath of God And as the impious when he shal come into the deapth of sinnes contemneth so falling into this great rashnes he is afraid of nothing but like him that sold al his substance selling his garment of inestimable price vpon a furie filles it with patches of coorse and filthie cloth which if he vse againe he cannot vse it with honour and commendation but to his reproach and disgrace For who wil not laugh him to scorne seing him that yesterday in a Monasterie had gyrt himself to the seruice of his Brethren dwelling in one after the example of our Lord Iesus Christ to day walking with a company of seruants or who wil not blame him that yesterday of his owne accord cast away al temporal things embracing pouertie and to day sits vpon the bench in iudgement and earnestly recalles that which before he had condemned and transferres his mind againe from heauenlie things to earthlie Al this much more is of S. Ephrem 14. S. Gregorie also in his Epistle to Venantius that was become an Apostate and a vagabond describeth at large the greeuousnes of this sinne and among the rest sayth thus Bethink thy self what habit thou wert in and acknowledge to what thou art fallen by neglecting the punishments which threaten thee from aboue Consider therefore thy fault while thou hast time Tremble at the rigour of the Iudge that is to come least then thou feele it sharpe when by no teares thou wilt be able to escape it Ananias had vowed his money to God which afterwards ouercome by perswasion of the Diuel he withdrew againe but thou knowest with what death he was punished If therefore he was worthie of the punishment of death that tooke away from God the money which he had giuen consider what punishment in the iudgement of God thou shalt be worthie of that hast withdrawne not thy money but thyself from Almightie God to whom thou hadst vowed thyself in the habit of a Monk 15. And Caesarius in one of his Homilies to his Monks What can be more greeuous then suddenly to be rooted out of the place to which thy Lord God had called thee where he first enlightned thee into which after the miseries of this world he brought thee as to the hauen out of a terrible tempest To forget vpon the sudden thy brotherhood thy societie thy comfort to forget the place where thou hadst put off thy ancient habit and thy secular behauiour Birds loue their neasts wild beasts loue the places where they haue been bred they loue their dennes and pastures And thou that hast vnderstanding that are endued with reason wilt thou at anie time be so voyd of sense as to preferre thy owne pleasures and intentions before the benefits of God and follow thy owne phancies which to whatsoeuer hard labour to whatsoeuer wrack of saluation and losses of thy soule they draw thee thou feelest not al this by reason of the extreame basenes of thy hart 16. S. Iohn Chrysostome also writ a long and eloquent Epistle of this subiect to Theodore a Monk that was fallen and beginneth it in this mourneful manner Who wil giue water to my head and to mine eyes a fountaine of teares and as followeth expressing great greef and againe speaketh thus vnto him Thou reiecting the commandment of our Lord a Lord so meeke and humble dost stoope to the cruel command of a Tyrant that oppugneth our saluation without anie feeling of compassion Thou breaking the sweet yoak and casting away the light burden insteed of them hast put thy neck in iron-chaines and which is more hast of thy owne accord hung about thy owne neck a mil-stone Where therefore dost thou think thou canst stay thyself that hast drowned thy miserable
and protection chap. 33. fol. 166. The two and twentieth fruit The protection of our Blessed Ladie chap. 34. fol. 173 The two and twentieth fruit That the prayers of Religious people are easily heard chap. 35. fol. 179. A comparison between the state of a Religious man and a Secular Lay-man chap. 36. fol. 182. A Comparison betwixt the state of Religion and the Secular Clergie chap. 37. fol. 188. A comparison of a Religious State with the State of Bishops and Prelates chap. 38. fol. 194. A Comparison betwixt a Religious life and the life of an Heremit chap. 39. fol. 200. Of the benefit of a Religious vocation chap. 40. fol. 206. THE CHAPTERS OF the second Booke wherin is treated of the Dignitie of a Religious State HOW base al earthly things are chap. 1. fol. 201. Wherin true honour and nobilitie doth consist chap. 2. fol. 206. Of the dignitie of Religious Pouertie chap. 3. fol. 209. Of the excellency of Religious Chastity chap. 4. fol. 217. Of the dignitie of Religious Obedience Chap. 5. fol. 225. That a Religious man is aboue al earthlie things and how glorious this is chap. 6. fol. 230. How noble a thing it is in a Religious man to forsake his natural kindred chap. 7. fol. 236. That a Religious man hath also forsaken himself and how noble a thing that is chap. 8. fol. 239. That al Vertues concurre in a Religious State chap. 9. fol. 242. How great the prefection of a Religious State is chap. 10. fol. 249. Of the dignitie of a Religious State in regard of the similitude which it hath with God and with our Sauiour chap. 11. fol. 256. Religion is a kind of Martyrdome chap. 12. fol. 262. Religious people are the Friends and Children and Spouses of God chap. 13. fol 266. Religious people are the Temples of God in regard they are consecrated to his honour chap. 14. fol. 271. Religious people are a continual Sacrifice in regard of the oblation which they make of themselues chap. 15. fol. 274. A Religious State compared with the State of a King chap. 16. fol. 277. Of the Power of Iudicature which Religious men shal haue chap. 17. fol. 281. Of the glorie which Religious people shal haue in Heauen chap. 18. fol 288. Of the Antiquitie of Religious courses and first how they were prefigured in the Old Law chap. 19. fol. 293. That a Religious state was instituted by our Sauiour himself and first in his Apostles chap. 20. fol. 297. How Religious courses did flourish in the time of the Apostles chap. 21. fol. 300. How Religious Orders haue descended to our times chap. 2â— fol. 306. Of the Religious Orders of the Clergie chap. 23. fol. 316. Of the great multitude of Religious and Religious Orders chap. 34. fol. 321. Of diuers Religious men that haue been eminent both in learning and sanctitie chap. 25. fol. 327. Of Kings and Princes that haue been Religious chap. 26. fol. 334. Of Noble women that haue liued in Religion cap. 27. fol. 341. Of Popes that haue been taken out of Religious Orders chap 28. fol. 345. Of Prelats that haue been taken out of Religious Orders chap. 29. fol. 356 Of the fruit which Religious people haue brought forth in the Church of God chap. 30. fol. 361. Reasons why a Religious course of life is most proper to bring forth these kinds of fruit chap. 31. fol. 372. How manie Religious men haue been eminent in learning and eloquence chap. 32. fol. 377. Reasons why Religious men profit so much in Learning chap. 33. fol. 385. Of three degrees of Beautie and Dignitie which are in Religion chap. 34. fol. 387. Religion is a perfect Common-wealth chap. 35. fol. 392. How much honour Religious Orders haue done to the Church of God chap 36. fol. 397. Of the honour which is done to Religious people euen in this life chap. 37. fol. 400. THE CHAPTERS OF the third Booke wherin is treated of the Pleasantnes of a Religious state THat the pleasures of the Mind are farre greater then the pleasures of the bodie chap. 1. fol. 409. That true content of mind is only in God chap. 2. fol. 415. The first reason why a Religious life is delightful because it is free from worldlie trouble chap. 3. fol. 418. That Religious discipline is easie chap. 4. fol. 423. Of the pleasure which is in a Religious life by reason of the mortification of the Passions chap. 5. fol. 427. Of the pleasure which Religious people take in Prayer chap. 6. fol. 431. Of manie other spiritual delights which Religious people enioy chap. 7 fol. 434. Of the contentment which Religious people take in Pouertie chap. 8. fol. 440. Of the pleasantnes of Chastitie and Obedience chap. 9. fol. 445 Of the pleasure which Religious people take in conuersation with their spiritual Brethren chap. 10. fol. 449. Of the pleasure which Religious men take in Learning chap. 11. fol. 453. Of the ioy which Religious people take in the good of their Neighbours soules chap. 12. fol. 458. Of the Hundred-sold promised to Religious people chap. 13. fol. 459. A comparison of Religion with Paradise chap. 14. fol. 463. An answer to certain Obiections which are won to be made against Religion and first That few enioy these Comforts chap 15. fol. 468. An answer to them that say There be manie hard things in Religion chap. 16. fol. 473. An answer to them that obiect that Religious people barre themselues of the pleasures of this life chap. 17. fol. 481. An answer to them that say there be manie temptations in Religion chap. 18. fol. 484. An answer to them that say It is against nature to liue vnder an other chap 19. fol. 488. An answer to them that think it better to keepe their weealth to spend in good vses then to giue it al away at once chap. 20. fol. 494. An answer to them that choose to remayne in the world to do good vpon their Neighbour chap. 21. fol. 500. An answer to them that say It is enough to forsake the world in affection though they forsake it not in effect chap. 22. fol. 504. An answer to them that say It is more perfect to liue in the world because it is harder to liue wel chap. 23. fol. 512. An answer to that which is wont to be obiected That Religious people are bound to more perfection chap. 24. fol. 514. Against those that obiect that some Religious people liue not wel chap. 25. fol 518. An Answer to their argument that say If al should become Religious the world would perish chap. 26. fol. 5â—2 Against the scare of some that they shal want necessaries for their bodie chap. 27. fol. 525. Of the feare which others haue least they may hasten their death by the incommodities which they shal suffer chap. 28 fol. 529. An answer to those whom the loue of their bodie hinders from Religion chap. 29. fol. 532. Of them whom the loue of the world hindred from Religion chap.