Soule doth ayme as it were to expresse the greatnes of the Souueraigne Good by the greatnes of Vertue and the vnchangeablnes of his Eternitie by constant perseuerance in that which is good Those sacred bonds therfore of the Vowes bring with them this firmnes which is a kind of expression of the Eternitie of God binding vs euen against our wil yet withal giuing vs strength and force to be willing And we may wel liken it to a ship that rides at ancker which may be wafted and tossed by the billowes of the sea but cannot be carried into the mayne nor driuen vpon the rocks so a Soule obliged to God who in himself is so firme and immoueable may lye floating vpon the water and sometimes be tossed by reason of our natural infirmitie so long as we are in this world specially the waues and gusts of temptation rushing against vs but the cables of our Vowes doe easily stay vs and though we be heaued-at we giue not place but stick immoueably to God to whome we haue vowed our selues 10. There is yet an other similitude with God which is admirable For whereas in God there be two kinds of Excellencie the one consisting in Holines the other in Power men most commonly care not greatly to be like him in Sanctitie but doe greatly affect to be like him in Power and authoritie and dreame of nothing els but how they may get honour preferment and command Wherein they commit two seueral errours For if a bodie must needs fayle of being like to God in one of these we should rather seeke to be like him in sanctitie in regard it is necessarie to saluation then in power which is not necessarie secondly because there is not a more effectual meanes to be like him in power and honour then if we be like him in sanctitie For as they are both necessarily conioyned in God so whosoeuer doth imitate the excellencie of his goodnes must necessarily be also like him in power And this hath been the raysing of a Religious State aboue al things created for as I haue discoursed at large before it is raysed by despising and treading al things vnder foot for they that loue them are slaues to them they that contemne them are maisters ouer them Which subiect S. Bernard doth handle diuinely in one of his Sermons vpon the Canticles in these words When thou beginnest to renew and reforme thyself according to that rare and ancient similitude of the Eternal God with whome there is no transmutation nor shadow of change and vicissitude amidst the aduerse and prosperous chances of changeable time thou wilt retayne a certain image of Eternitie to wit an immoueable and inuiolable euennesse of a constant minde praysing God at al times and consequently clayming as it were by right a kinde of state of perpetual vnchangeablenes euen in the midst of the doubtful euents and vndoubted defects of this tottering world For as he is so shalt thou be in this world neither in aduersitie fearful nor dissolute in prosperitie Thus I say this noble Creature made to the image and likenesse of him that made him doth manifestly receaue againe and recouer the ancient degree of honour which it had esteeming it an vnworthie thing to be conformable to this present world but endeauouring rather according to the doctrine of S. Paul to be reformed in newnesse of his sense to that similitude to which he knoweth he was created and by this meanes after a strange manner turning the state of things he compelleth this world which was made for him to conforme itself to him in regard that al things beginne to cooperate vnto him for his good as acknowledging their Maister for whose seruice they were created as it were in his owne natural likenesse hauing shaken-of the base shape which he had assumed So that in my opinion that which the Only-begotten sayd of himself may be also applyed to al his brethren to wit that if he were exalted from the earth he would draw al things to himself to them I say whome the Father hath foreknowne and predestinated to be conformable to the image of his Sonne that he may be the first-begotten in manie brethren And I if I be exalted from the earth I may boldly say it wil draw al things to my self for I doe not my Brethren rashly vsurpe his speach whose likenesse I put on Thus farre S. Bernard 11. Wherefore it is certain that this is the greatest glorie and honour which man can rise vnto to be in this manner like vnto the Highest for it placeth a Soule in that pitch of heighth that it hath a kind of Soueraigntie ouer al creatures like a little God But no man arriueth vnto it but he that as S. Bernard speaketh is exalted from the earth that is he that hath seated himself farre aboue the earth and al earthlie things by contemning and abandoning them Religion is a kind of Martyrdome CHAP. XII AMONG al the dutyes which belong to a Christian none is more excellent none more commended then Martyrdome And the reason is because both Charitie from which it proceedeth is the highest of al vertues and among the workes of Charitie Martyrdome is the greatest worke The euil also which we vndergoe by Martyrdome is the greatest of euils to wit death and the good with which we parte is the most desired of al goods to wit life And yet this being so great a worke as it is if we compare it with a Religious State we shal find that as in manie things Martyrdome goeth beyond Religion so in manie things a Religious State â—otâ— surpasse Martyrdome and be it neuer so great Religion doth partake in great measure with it 2. Martyrdome excelleth in regard it endureth farre greater torments yet the greater the torments are they must needes be the shâ—rter and bring a man the sooner to his end Religion therefore euen in this doth in a manner excel Martyrdome because though the paines be not so sharp they are of greater continuance and last the longer time Martyrdome is to be preferred in regard it hath the glorie of laying downe a man's life which as I said is the greatest thing that one can pawne for another Religion though it haue not this glorie it hath the continuance of a long and holie life furnished with plentie of good works aduancing a man highly in the fauour of God rewarding him with manie degrees of glorie in heauen so that if we ayme at spiritual gaines which is the intent of our trauels in the pilgrimage of this life there is no doubt but manie yeares wel and holily spent in Religion according to the Rules and orders of that State wil amount to a greater masse encrease of reward then one onlie act of Martyrdome which ordinarily doth passe in a moment of time can purchase vs. 3. Moreouer whereas both these kinds of trafficking for the heauenlie kingdome are doubtles
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
though there were no other harme likelie to befal vs the verie delaying a busines of so great weight is a great harme and hinderance vnto vs for it bereaueth vs of the vse and benefit of so manie good things as are in Religion a losse which can neuer be repayred for so manie dayes yea so manie howres as this demurâ—ing taketh vp so much gaynes and profit doth it take from vs because in Religion no day no howre passeth without excessiue gaynes Thirdly we runne hazard of inconstancie and as we are al mutable frayle infirme we put ourselues in danger of yealding in the meane time either to the importunate sollicitations of the Diuel or the flattering shewes of the world or to our owne flesh that stil repineth and laboureth to slip the collar A ship out of the harbour is alwayes in danger and ought to desire nothing more then speedily to put into the hauen 15. How speedily doe we desire that al other businesses should be dispatched euen those that are of greatest weight and consequence though they bring a heauie obligation vpon vs for tearme of life Who doth admit of so manie delayes if he pretend for a Bishoprick or other promotion or if he be to marrie and yet who knowes not what a heauie burden the one is and how ful the other is of troubles and inconueniences In Religion we tye ourselues to God and know that his nature is gentle affable louing liberal in his guiâ—â—s patient in bearing our imperfections When we manie we tye ourselues to a woman a woman I say of as frayle a nature at least as ourselues in sexe inferiour most commonly inclinable to manie vices to anger pride head-longnes pratling and some yet greater and it is a wonder if we light not vpon such a one The yoak of Religion hath been long tryed before by as manie as are or euer were Religious What therefore shal we need to feare passing at such a foard where such an infinit companie haue passed before vs with happie successe 16. And finally we must remember how death continually hangeth ouer our head and the manie chances that may bring vs vntimely vnto it of which S. Augustin speaketh thus Who hath promised thee to morrow Where thou readest that if thou reforme thyself thou shalt haue pardon reade me if thou canst how long thou shalt liue Therefore thou knowest not how long it wil be Reforme thyself and be alwayes readie Wherefore differrest thou til to morrow And S. Bernard in an Epistle to certain Nouices of his commendeth them highly because they were so forward to put their purpose of Religion in execution The Crosse of Christ sayth he wil not anie more appeare emptie in you as in manie sonnes of distrust who delaying from day to day to be conuerted vnto our Lord taken away by vnexpected death in a moment descend to hel 17. These are the points which they that by the instinct of God are called out of the boysterous waues of this world to the quiet hauen of Religion ought seriously to consider For what is the drift of this pretence of taking aduise or making some trial of ourselues but a colour and shadow to cloake and hide the snares which the Diuel layes for vs and the secret loue of the world which we are loath openly to acknowledge to the end we may be long in leauing that which we leaue vnwillingly which is scarce credible how dangerous a thing it is for nothing is more easie then at last neuer to forsake that which we are so loath to part with And they that doe so willingly accept of delayes let them giue eare to S. Bernard a man of no meane vnderstanding and experience in these things Let them hearken to what he sayth to one Romanus a Subdeacon of the Court of Rome and make account that he speaketh to themselues Why dost thou delay to bring forth the spirit of saluation which thou hast so long agoe conceaued Among men nothing is more certain then death nothing more vncertain then the howre of death for it wil come like a theef in the night Woe to them that shal be great with child in that day If it come vpon them and preuent this wholesome child-birth alas it wil break through the house and extinguish the holie yong impe For when they shal say Peace and securitie then suddain ruine wil come vpon them as the paynes of a child-bearing woman and they shal not escape O therefore make haste get away depart let thy soule dye the death of the iust that thy latter things also may be like to theirs O how pretious in the sight of our Lord is the death of his Saints Fly I beseech thee stand not in the way of sinners How canst thou liue where thou darest not dye And againe the same S. Bernard writing to another that had asked a yeare 's respit to make an end of his studies speaketh thus vnto him I beseech thee lay thy hand vpon thy hart and reflect that the terme of thy yeare which to the iniurie of God thou hast taken respit in is not a yeare pleasing to God nor to please him in but a sower of discord a feeder of anger and a nourisher of Apostasie a yeare to extinguish spirit to shut out grace to bring thee into that luke-warmnes which is wont to prouoke God to vomit Of a temptation rising from our Parents and Kindred CHAP. XXXIV BEHOLD an other engine which the Diuel makes vse of against a Religious vocation grounded in the tender affection which euerie one beares naturally towards his kindred which S. Hierome fitly tearmeth the Ramme or a warlick instrument to batter downe Pietie and deuotion for it hath two parts as it were two hornes wherewith it endeauoureth to shake and beate downe this rampire of Saluation The one is the natural loue which they of whom we are borne and they that are borne with vs of the same Stock doe clayme as it were by right The other comprehendeth al the wayes which Kindred is wont to vse to turne a man's resolutiâ—n from so holie a purpose by praying by entreating by teares by argument by laying load vpon reasons concerning their house and familie and twentie such other deuises 2. Against this suttle and withal vehement and strong temptation of the Enemie for both concurre in this which is seldome seen in others it behoueth vs to be armed and first to be throughly possessed and to hold it as an infallible Maxime that when once we are assured that it is the wil of God that calleth vs to Religion what way soeuer we come to be assured of it whatsoeuer afterwards offers itself vnto vs to diuert vs or draw vs from that vocation cannot come but from the Diuel Wherefore whatsoeuer our parents friends or kinsfolk or anie bodie els for it is alone who they be say or doe in this kind we must giue them the hearing
the prime Materials of that Temple whose foundation and corner-stone is Christ thou shalt do wel for thyself and for them and vs. The furie and rage of Valens was not much lesse who is famous for his vngodlie behauiour chiefly against S. Basil. He by a general Edict or Proclamation commanded that al Man's should beare armes and follow the warre threatning to lay most grieuous punishmâ—ts vpon theÌ„ that should refuse it which was a great vexation to the seruants of God while those that sayd Nay were most cruelly handled others were by force haled to the campâ—manie were withdrawne from giuing themselues to the seruice of God and those that had already put themselues into it might not enioy the spiritual quiet which they professed But this crueltie not long after cost both these Emperours very deare For Iulian when he had râ—igned about one yeare and a half was struck with a lance brandisht from heauen and so killed in the midst of his armie Valens hauing gouerned the stearne not much longer his armie being most shâ—mefully put to rout and himself flying to a farme-house not farre of was there burnt to death by the enemie Constantinus Copronymuâ— followed the like strayne a man cruel and outragious against the whole Church of God but chiefly against Religious families which he laboured to bring in disgrace by most infamous slanders and reproachful language and to oppresse them also with greeuous afflictions and torments being resolued within himself to put them al downe not by way of dispute or cauil or course of law but by imprisonment torture and death and he brought them to great distresse and Sathan began to glorie in his triumphs but that God who neuer forsaketh his owne cause by particular prouidence taking him out of this world gaue the raynes first to his sonne Leo who yet was a man much of like temper with his father then to Irene the Emperesse who with exceeding pietie employed herself in the cure of the wounds both of the whole Church and particularly of Religious Orders which as we read in the Anuals were vnder her wing and protection greatly aduanced and propagated Nicephorus was Emperour after her who was also a great louer and fauourer of Religious people But this calme was not long for soone after the Diuel inflamed the rage and furie of Leo the Armenian who is reported to haue been the cruellest bent of al the rest against such as gaue themselues to a Monastical life and to haue punished them with famin exil imprisonment and al kinds of euil But the heauie hand of God fel vpon him within a short time for he was slayne by his souldiers at the verie Altar to which he had sled for refuge and so abid in the manner of his death the like barbarous crueltie which in his life-time he had practised after the example of others But these things were done of old and are taken out of ancient Records we want not practises of the same stamp acted before our eyes For in England when Henry the Eight falling from the Church made a league with Hel a league pernicious to himself and his the first onset he gaue was vpon the Charterhouse-Monks and other Religious families afflicting them with diuers kinds of punishments which bitter proceedings haue not been in later times alayed buthrought downe to our dayes in more greeuous measure as appeareth by the sharp lawes and fearful Executions which are dayly heer reported from those parts wherin al Religious persons through-out the Realme but chiefly those of our societie are threatned with imprisonment torture and death and whosoeuer shal entertayne them or afford them anie releef is subiect to the like penalties And in like manner they haue shewed rigour principally ouer Religious people not in that Iland alone but wheresoeuer the flame of this Heresie hath been spread abroad in France in Germanie and in the Low-Countryes For they haue ruined their houses profaned their Monasteries entred vpon their lands and possessions and taken them away by open violence they haue tormented their bodies consecrated to God with so manie seueral kinds of punishmeÌ„ts and diuers indignities offered that it is not passible that man to man should be so cruel but that the Diuel did vse them as actours of his hatred and malice These tooke the sword in hand and went about by might and violence to ouercharge and crush that feeble and vnarmed Companie Others vndertooke a warre in shew more soft and gentle but perhaps more dangerous by argument disputation and written books that nothing might be lest vnattempted and essayed So we read that manie Ages past while S. Hierome liued there sprang-vp two that were equal in time and in wickednes Iouinian at Rome and Vigilantius in France Both of them aymed at the hart-bloud of Religion the one by teaching that Virginitie is of no higher esteeme then Marriage the other by equalizing Riches with voluntarie Pouertie In later times Wicleff the Heretick resembling them both and without doubt more pernicious then they began to make head and speake bitterly against diuers positions of the Church but chiefly against Religious Orders tearming them humane inuentions idle conceits and newly deuised auerring that there is no more perfection in â—heÌ„ then the ordinarie manner of liuing of al Christians doth contayne being equally instituted by Christ our Sauiour and that they take away the honour due by the commandment of God to Parents as if children that entred were released of their dutie This man's fictions haue been excellently wel confuted by Waldenfis a famous Writer who hath so quashed his currish maliperâ—nes for so he stileth it that nothing can be penned more learnedly or more fully and among other things he sayth That he cannot but wonder at him why hauing stolen his argument against Religion from the penne of a Manichee he did not take an answer vnto the same from the penne of S. Austin The self same Heretick hath been in a higher Court coÌ„demned by two seueral Councels first by a Councel at Rome vnder Iohn the Two and twentieth afterwards by the Councel of Constance in which himself and the memorie of him there dead was accursed and his bodie commanded to be taken out of the graue and cast forth from Christian burial But we shal not need to rippe-vp Heresies of elder times we haue had experience in our owne dayes that al broachers of wicked Doctrines haue no part of the Church in greater hatred nor oppose anie more â—lifly then the Religious Luther among manie other villanous â—ants and reproches doth fondly and foolishly yet withal most vngratiously iest at them as if they Sacrificed their bodies to the Idol Molock Caluin calleth the Vowes of Religion the nets of Sathan Melancton styleth them foolish obseruations and Mahometical traditions Finally al those that by word or writing haue banded against the Catholick truth haue had in 〈◊〉
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
doth not require that we should punish ourselues with much fasting long disciplining watching whole nights togeather and such like austerities which euerie man's bodie or yeares is not able to beare but rather it consisteth in a firme resolution of the mind despising al things of this world denying our owne wil and in Obedience of the easines and pleasantnes wherof we shal heerafter speake at large 6 And the holie Canons giue vs to vnderstand as much For wheras one Astulphus had murthered his wife Pope Pius exhorted him first to betake himself to a Religious course that being as he speaketh humbled vnder the command of his Prelate and holpen by the prayers of manie Brethren he might obtaine mercy of God but if he refused to take that course he enioyned him diuers grieuous pennances which he was to do continually as to drinke no wine to eate no flesh not to marrie nor vse the bath and manie other things which would affright a man to heare them whereby we may guesse how much easier it is to satisfye God in Religion then in the world and that it is done more fully in regard of the obedience and humilitie which we professe vnder our Superiours and the help which we haue by the prayers of our spiritual Brethren which be the two causes which the Pope doth touch vpon 7. Finally that which S. Gregorie the Great being so famous a Doctour of the Church doth teach is much to be noted as prouing euidently that the abandoning of the world is not only the best and most holesome kind of satisfaction but in a manner necessarie sometimes specially if we be desirous to offer a perfect and intire satisfaction for our sinnes For in a certain Homilie discoursing vpon the words of S. Iohn Baptist that it is not sufficient to doe workes of pennance but worthie woâ—ks of pennance he declares himself in this manner If we wil speake of worthie workes of pennance we must vnderstand that if there be anie bodie that hath not done anie thing that is vnlawful he deserues to vse lawful things and follow workes of vertue so that if he wil he need not leaue the world But if one haue fallen into fornication or adulterie which is worse he must debarre himself the more from things which are otherwise lawful in regard he cannot but remember he hath done that which is vnlawful 8. S. Bernard is of the same opinion for among other reasons which he giues why a Religious man must make account that he owes himself and his life wholy to God he reckoneth this as one of the chiefest My sinnes past sayth he doe require of me my life to come that I do worthie works of pennance and bethink myself of al the dayes of my life in the bitternes of my soule I haue sinned aboue the number of the sands of the sea and my sinnes are multiplyed and am not worthie to behold the heauen on high How therefore shal I number that which is without number how shal I satisfye where I shal be constrayned to make satisfaction to the last fâ—â—thing and who vnderstands his sinnes That heauenlie Flute S. Ambrose sayth I haue found it easier to meete with those that haue preserued themselues innocent then that haue done worthie pennance When therefore thou shalt haue consecrated al thy life al thy thoughts whatsoeuer thou hast or canst do to this one thing can it be anie thing or reputed anie thing worth A litle before thou hadst giuen thy life for the life which Christ â—aue fâ—r thee and now the memorie of thy former offences demands it al againe 9. He confiâ—meth the same thing an other way els where saying that when a man haâ—h once cleft to the world by sinne he must quite forsake his owne wil wherewith he sinned and the world for whose sake he sinned if he wil perfectly satisfye for his sinne and that this is a second Baptisme His words are these We haue made our first couenant voyde we haue sinned against thee ò Lord obliging ourselues againe to Satan his works putting our necks willingly vnder the yoake of iniquitie and subiecting ourselues to a most miserable slauerie And therefore my Brethren it is fitting we should be baptized againe we must necessarily make a second couenant a second prâ—fession and it is not enough for vs to renounce the Diuel and his works we must also renounce the world and our owne wil. The world beguiled vs our wil betrayed vs. In our first Baptisme when our owne wil had done vs no harme it was enough to renounce the Diuel but now that we haue apparently smarted for the allurements of the deceitful world and the vnfaithfulnes of our owne wil in this second Baptisme of our conuersion as I may cal it we shal do worthily and not vnwisely if we be careful not only to renew the former couenant but to strengthen it renouncing also and denying our affections Thus farre S. Bernard and I find that other holie men haue been al of the same mind inuiting men to a Religious life to the end they may case themselues of the heauie weight of their sinnes as S. Romualdus who perswaded Peter Vâ—seolus King of Dalmatia to leaue his kingdome and forsake the world to the astonishment of al men for a murther which he had committed He perswaded also Thamnus to do the like who was so great a fauorit of Otho the Emperour that they sate at one table and wore one an other 's garments but Thamnus had put Crescentius a Senatour to death against his faith and promise giuen him which was the cause he forsooke the world The same he perswaded with Count Olibanus a great man in France who after manie heynous offences committed being touched with remorse came to S. Romualdus his Celle with a great trayne and layd open his whole life vnto him When the Saint had heard him he told him there was no way for him to be saued but by forsaking the world and entring into Religion The Count hauing quite other thoughts in his head was much troubled and calling to him the Bishops Abbots which were in his companie he aduised with them whether it were so indeed and they answered with one voice that S. Romualdus had told him the verie truth and that feare only had hindred them from telling him the same thing before Then Olibanus in priuate conference agreed with the holie man to forsake the world and in effect did it not long after to the great admiration of al that knew him Whervpon we may conclude that if any bodie find himself loaden with sinnes and desire to be cleared of them as euerie one ought to desire and labour for it no way can be compared to a Religious course either in regard of the certaintie or of the sweetnes of the meanes of obtayning pardon and of manie other prâ—â—â—â—atiues in which it doth excel The third fruit of Religion
the desire of heauenlie things For as thâ—se that gaue themselues ouer to carnal pleasure or the care of anie worldlie busines haue their minds so carried away vpon them that they seeme to beset 〈◊〉 in the same 〈◊〉 as I may tearme it of which those things are made so contrariwise they that liue chast and intire and curbe the flesh and bring it vnder and withal busie their mind in holie exercises and settle it vpon spiritual things are not much molested by the corruption of the bodie but rather as S. Paul speaketh their conuersation is in heauen And consequently death being nothing but a separation of the bodie from the soule which Religious people doe practise al their life they are not to begin to dye when the soule is departing but they went about it long before and were alwayes dying by which meanes they are not troubled at the time of death as if they were to abide some hard and vnwonted thing It helpeth also that they parte not with a life that hath manie things to hold them with delight in it which is one of the chiefest causes why people loue this life but rather a life wherin they suffer manie incommodities by pouertie watching and paynes-taking much mortification of their senses and wil which are as so manie spurres quickning our soules to desire more ardently eternal rest and more cheerfully to embrace it when it is at hand Besides they come not suddenly and vnprouided to that houre but they both soresaw dayly that it might happen by reason of the common frayltie of our nature and wished dayly for it because they desire to appeare in the sight of God and their whole life is but one good preparation for death as a certain Franciscan-Friar sayd truly of late yeares in the Indies For after he had long laboured in those countries very paynefully sickning and being aduised by the Physicians to prepare himâ—elf for death he spake thus I haue done nothing else al the while I haue worne this Habit but prepared myself for this passage The same al Religious people doe for the State itself doth direct them to doe no other but as our Lord commaÌ„ded expect his coming with their loynes gyrt and burning lâ—ghts in their hands which S. Gregorie interpreteth to be Chastitie and continual practise of good works both which are principally found in Religion 3. Now as for the assaults and temptations of the Diuel wherewith euerie bodie is troubled at his death thus much we may truly say that if there be anie man that is not troubled at al or very litle with them anie man that doth resist them and ouercome them it is a Religious man For first it belongeth to the goodnes of God not to leaue him at his death vpon whom in his life-time he heaped so manie great guifts and graces somewhat also it belongeth to his Iustice to defend and protect him that during life serued him and fought for his honour Wherefore we ought not to doubt but that he that is our strength and stabilitie wil assist vs most of al in that dangerous and fâ—areful combat and in time of need enlighten our vnderstanding and giue vs courage wipe away al feare and teach our hands and fingars to wage warre compasse vs round and couer vs with the shield of his good pleasure and with inward comforts strengthen our mind and fil it with assured hope of eternal saluation which being so what crownes and kingdomes can be compared with this bâ—nefit And no man can think but that it must needs be wel bestowed not only that he forsook this one world but if there were infinit worlds to leaue that he alone had left them al to the end that in such a feareful passage he might haue such assured comfort and defence 4. To this we may adde the comfort which euerie one receaueth by the assistance of his Bretheren their exhortations counsel and continual prayers which alwayes but chiefly at the point of death are very powerful to encourage vs and to abate the fierce assaults of the enemie We learne this by example of a yong man called Theodore of whom S. Gregorie relateth that hauing liued in his Monasterie somewhat wantonly like a boy he fel sick and was brought to the last cast and while diuers of the Monks stood by praying for him he began to crye out as if he were desperate to get them gone For he was as he sayd deliuered to a dragon to be deuoured by him and their being present hindred him Whervpon they fel presently vpon their knees and prayed more earnestly for him and soone after the sick man now quite and chearful affirmed that the Diuel was gone vanquished and put to flight by their prayers 5. The like passage though somewhat more feareful is recorded of Cuno Lord of Malburch who after he had spent in the world almost fourtie yeares liuing for the most part after a worldlie fashion betook himself to Religion where when he had liued some three yeares he made a happie end At which time the Diuel by the mouth of a woman whom he had possessed told that he and fifteen thousand more of his crue for so manie he sayd they were came to this Cuno's Celle when he lay a-dying but could not hurt him nor so much as come neer him by reason of the lowde cryes of those bald-crowned fellowes that stood by his bed-side for so the enemie of God tearmed God's seruants and their prayers in scorne And he complayned further that God had done him great iniurie in regard that wheras Cuno had serued the Diuels fourtie yeares and God but three yet he spared him from the paynes of hel and carried him to Heauen Whereby we may plainly see the force of Religion 6. It remayneth that we speake of the hope of saluation which I sayd was in Religion very assured Two things cause this assurance in a Religious man first not to be guiltie in his conscience of anie grieuous sinne secondly the memorie of the abundance of good deeds of his former life both which cannot fayle in a Religious course For we are not heer troubled with marchants accounts nor with obscure and ambiguous formes of conueyances nor with worldlie ambition nor such like occasions of sinning On the other side we haue much matter of patience and continual occasion of practising other vertues whereof I haue spoken at large before Wherefore S. Hierome sayth excellently wel to this purpose writing to Iulian and exhorting him to Religion in these words Happie is the man and worthie of al blessednes whom old age doth ouertake seruing Christ whom the last day shal find fighting vnder our Sauiour who shal not be confounded when he shal speake to his enemies in the gate to whom in the entrance of Paradise it shal be sayd Thou hast receaued â—l things in thy life but now reioyce heer S. Bernard also pressing Romanus to
breake with the world followeth the same strayne The iust man also sayth he dyeth yet securely his death being a passage from this present life and an entrance into a better life It is a good death to dye to sinne that thou mayst liue to Iustice. This death must necessarily goe before that a secure death may follow While thou liuest in flesh dye to the world that after the death of the flesh thou mayst begin to liue to God And againe in another place O secure life where there is a pure conscience O secure life I say where we may abide death without feare yea desire it with pleasure and welcome it with deuotion 7. Wherefore me thinks we may with reason vnderstand that voyce which S. Iohn heard in the Apocalyps chiefly of Religious people Blessed are the dead who dye in our Lord because as S. Bernard discourseth Martyrs dye for our Lord Confessours dye in our Lord. For as he that was neuer at Rome cannot dye at Rome so he that liued not in God cannot dye in God and on the other side he that while he liued was friends with God shal also dye in God And who liueth more in God then he that hath nothing else on earth to liue in And it followeth consequently that their works follow them and remayne not behind them in earth as the works of Secular people that haue spent their life in earthlie labour And doubtles it must needs be an vnspeakable benefit to be able at a time when euerie bodie els is in such feareful danger and with feare and trembling expecteth his Iudge and doome to looke death in the face not only without feare but with ioyful eyes and a mind chearful and confident as if they heard a voyce inuiâ—ing them as work-men to receaue their hire or as good and faithful seruants to â—â—ter into the ioy of their Lord or as a Bride inuited to the bed of the Bâ—iâ—egroome in these words Rise make haste my beloued come from Lâ—banus then shalt be crowned For thus they are called from Libanus that is from the Mountain of perfection in which they liued to a crowne answerable to so great perfection 8. This is the cause why a certain Franciscan-Friar burning with excessiue payne of his whole bodie found no better ease of his payne then himself to sing Diuine prayses and to heare others sing them and being reprehended therefore by Friar Helias saying that it might beseeme him better to bestow that last houre in teares and pennance answered that he could not doe otherwise because he knew he was shortly to be with God 9. S. Gregorie in his Dialogues relateth manie examples of this nature but that which he telleth of one Antonie a Monk of his owne Monasterie is pleasant to heare This Antonie had warning in his sleepe to prepare himself to dye but out of his humilitie answering that he was not prouided for the iourney it was told him againe that if it were his sinnes that he misdoubted he should not need to feare because they were forgiuen But yet he stil fearing and quaking the next night he heard the same voice and the same warning waâ— giuen him Fiue dayes after he fel into a feauer and dying in the midst of his Brethren with assured hope of eternal saluation went ioyfully to receaue it 10. He writeth of another called Merulus a man very feruent and deuout who on a time saw as if a white crow had come from heauen and rested vpon his head Presently after he sickned and with great chearfulnes gaue vp his soule to God Some fourteen yeares after they chanced to dig neere his graue and there came forth such a fragrant smel out of it as if it had been ful of sweet spices and flowers This and much more we haue by relation of S. Gregorie 11. It is recounted of S. Nicolas Tolentinas that six whole moneths before his death he heard euerie night a litle before Matins a most delicate consort of Angels singing and giuing him as it were a taste of the life to come How ardently then may we think he did desire that life to the pleasures wherof he was so pleasantly inuited He himself can tel vs for he had often in his mouth that saying of the Apostle I couet to be dissâ—lued and to be with Christ. And at the instant of his death he began to expresse in his voice and speech great ioy and gladnes and his Brethren that were present asking him the cause of that vnwonted ioy he answered as if he were amazed and scarce present to himself My Lord IESVS CHRIST leaning vpon his blessed Mâ—ther and our Father S. Augustin sayth vnto me Welfare thee good and faithful seruant enter into the ioy of thy Lord with which words he gaue vp the ghost 12. Reginaldus one of S. Dominick's schollars hauing warning to prepare himself to the last combat with the Diuel by Extreme-Vnction as it is the vse among Christians answered thus I feare not this combat rather I wayte for it with ioy for long agoe did the Mother of mercie anoint me in whom I haue great confidence and to whom I desire to goe Now that he sayth he was anointed before by our Blessed Ladie it hapned thus Manie yeares before being very sick the Queene of heauen appeared one night vnto him while he was awake with two other Virgins in her companie and coming to him annoynted his eyes his eares his lips and his hands with an ointment which she brought and with her owne hand as he lay and also his feete in preparation of the Ghospel as she sayd praying as it were out of a book 13. The like fauour she shewed to Adulphus a Franciscan-Friar who forgoing the Princedome of Alsaria lead an humble life in that holie Familie and coming to dye this vniuersal Patronesse and Mother of al Religious people came vnto him accompanied with infinit troupes of Angels and finding him fearful encouraged him in this manner Sonne what dost thou feare or why art thou troubled at the coming of death Come boldly because my Sonne whom thou hast serued faythfully wil giue thee a crowne of glorie 14. We see also what S. Bernard sayth of his brother Gerard who at midnight and almost at his last breath brake forth in these words of the Psalme Prayse God from heauen prayse God on high It was then ô Brother sayth S. Bernard day with thee at midnight and night was lightned as the day I was called to this miracle to behold a dying man reioycing and bragging ouer death Death where is thy victorie Death where is thy sting It is now no sting but a gladnes now a man dyeth singing and singeth dying 15. And the like examples of such as dye most quiet and sweet deaths and with much expression of excessiue ioy euen in the flower of their youth when life is sweetest happen dayly without number in
al Religious Orders Truly in ours though it be the last and the least partly I myself haue seen manie and partly haue had by relation of others that haue seen them as of one who being told that he was to looke shortly for death did for verie ioy embrace him thrice that told him of it Another hauing had the like message did what he could to sing the Hymne Te Deum with great signes of ioy though his voice and strength were almost quite spent Another when he was giuing vp the ghost began to sing that verse of the Psalme I haue reioyced in the things that haue been sayd vnto me we shal goe into the house of our Lord. I might relate manie more but because I wil not be tedious I wil content my self with one 16. William Elsinston borne in Scotland of good extraction rare for vertue and wit was admitted into our Societie a verie youth Not a ful moneth after he fel into a burning feauer which brought death into his face but yet was alwayes wonderful chearful and shewed it in his speaches and countenance and in whatsoeuer he did thinking he could neuer thank God enough that he dyed in Religion When he began to draw on his Brethren flocked into the roome where he lay and seing them he cryed out O glorious death attended by so manie Angels And expressing exceeding ioy he sayd further Doe you not see doe you not see the Angels And calling vpon is good Angel he spake with him for a while as if he had beheld him with his eyes and related that he told him he should passe through Purgatorie but not stay long there Whervpon one asked him in what shape he saw his Angel and he pointed at a youth that stood by and sayd He was like him Soone after his soule was so ouerioyed that his bodie did as it were leape vpon the bed as he lay weakned as he was with a deadlie sicknes to the great admiration of the standers by who had neuer seen the like and turning his eyes back to the beds head with chearful countenance and muttering something which could not be vnderstood he shewed that he saw something that did giue him great contentment amidst wherof suddenly stopping he gaue vp the ghost as if he had layd himself downe to sleepe What can be more happie or more desireful then such a death Or who is there that were he to choose had not rather dye such a death then as Princes are wont to dye in their Royal pallaces in their Beds-of-state in their silks and purple garments amidst their seruants and retinue And certainly this yong man being but a Nouice came not to so sweet an end and so easie a combat with the enemie and so happie a passage out of this life by long exercise of vertue and strong habits therof but if anie cause can be giuen therof it must needs be the force of Religion itself and the grace of God chiefly-bestowed vpon him in that plentie in regard of Religion so that by this one example we may euidently see how farre more securely and more sweetly this last act of warfare as Iob doth cal it is shut-vp in a Religious state The twentieth fruit that it is a signe of Predestination CHAP. XXXII THE Kingdome of Heauen is so infinit a happines and the paynes of hel so infinit a mischief that whosoeuer belieues them should in reason haue no other care nor feare then least he leese the one and fal into the other specially seing they so necessarily follow one vpon the other Insomuch that if God had reuealed that among al the men that are or euer were and shal be one among them al should be damned to hel-fire euerie one might iustly liue in continual feare and trembling least he might be that vnhappie and vnfortunate man vpon whom that dreadful lot should fal But now seing God hath so often and so certainly and so plainly told vs that manie walke the broad way of perdition few find-out the way of saluation what care and circumspection and feare ought euerie one to stand in 2. In which so iust occasion of feare we cannot in this life haue a greater comfort then to light vpon some signes of our eternal saluation and predestination For S. Bernard sayth truly When doth God leaue his Elect without some signe or what comfort could they haue standing doubtful betwixt hope and feare if they were not worthie of some testimonie of their Election God knoweth who are his and he alone knoweth whom he hath chosen from the beginning but among men who is there that knoweth whether he be worthie of loue or hatred Wherefore seing it is certain that we can haue no certaintie in this kind if we may at least meet with some signes of our Election wil not al things be more delightful to vs For what rest can our spirit haue so long as it hath no hope of predestination 3. This then is the fruit of a Religious state and truly none of the least that it giues vs so certain a hope and so cleere a signe of our predestination that without expresse reuelation we cannot haue a greater For first we haue the signe which our Sauiour himself giueth when he sayth He that is of God heareth the words of God Whervpon S. Bernard els-where speaking to the Monks of his Order biddeth them be of good cheere hauing reason to belieue they are of the number of the Elect because they heare the word of God so willingly and with so great fruit And this is natural to the state of Religion For their chief and continual food is whatsoeuer proceedeth from the mouth of God receauing it by prayer meditation and reading of good books and principally by giuing eare to that word of God which called them out of Aegypt to his Diuine seruice For the hearing and obeying of this word alone is a great signe of their predestination by that reason of our Sauiour My sheep heare my voice though indeed they did not then only giue eare vnto it and follow it when they forsooke the world but doe continually hearken vnto it remayning in Religion vpon command of that voice and spending al their life in doing according to his voice deliuered vnto them by obedience so that none can haue more right then they to that saying of our Sauiour Blessed are they that heare the word of God and keepe it 4. There be other signes of Predestination wherof S. Bernard discourseth at large speaking to his Brethren and draweth them at last to these three heads If sayth he thou refrayne from sinne if thou doe worthie fruits of pennance if thou work works of life Al which three can they be better more perfectly or more plentifully performed then in Religion or where are they to be found if not in Religion And of euerie one of them I haue spoken sufficiently heertofore 5. Another
moued suddainly in his mind to bring them that prouision Another time when their prouision fayled them and they had a long time lingred-on with wild hearbs and barkes of trees in quiet of the night it was put in the Abbot of Salice his mind to releeue God's seruants that were readie to starue and when their carts were laden and knew not which way to goe they layd the raynes vpon the horses necks and doubtles guided by an Angel they came directly to the place where Columbannus lay hid with his companions 10. We haue also manie memorable examples of the like prouidence of God in seueral passages of the life of S. Francis but chiefly at the time of the first general Meeting of his Friars at Assisiâ— For there being about fiue thousand of them then gathered togeather he gaue them very strict command that they should not take anie care at al for anie thing pertayning to the bodie grounding himself in that verse of the Psalme which he had often in his mouth Cast thy care vpon our Lord and he wil 〈…〉 thee Dominick was present when S. Francis gaue this commandment and he thought it somewhat too much fearing least he might seeme to tempt God if he prouided nothing at al for so great a multitude And behold not long after there came from al the neighbouring townes and citties such a world of men and beasts bringing with them al kind of prouision of victuals household-stuffe and household-vessel that S. 〈◊〉 was quickly changed and from that time resolued with himself that his Order also which was then beginning should haue no certain reuennues to liue on relying vpon the Diuine prouidence wherof he had seen with his eyes so euident a testimonie 11. And S. Dominick himself had afterwards trial therof For once in Rome there was nothing at al for them to eate in the Monasterie and moreouer two of the Friars that had been al about the cittie begging almes from doore to doore came back with emptie wallets to the end the liberalitie of God might be the more remarkable Wel notwithstanding al this S Dominiâ—k caused them al to be called downe to an emptie board and they were no sooner set but two exceeding comelie youths coming into the Refectorie serued euerie one of them with a wondrous white mancheâ— loafe beginning from him that sate lowest and when they had dealt about to euerie one they reuerently bowed downe their heads and vanished out of their sight S Dominick presently called for wine and when they that wayted sayd there was none he bad them go to the emptie vessels and coming they found one ful of excellent wine What ioy may we think there was at that board What teares of gladnes beholding so great liberalitie of God and that he had so great care ouer them Manie like examples we haue in al Orders and also in ours but they are generally knowne and nothing is more frequent in the Liues of Saints 12 The third commoditie arising of the protection of God is the conseruation and propagation of Religious Families wherin we may euidently discouer the great loue of God towards them and his special prouidence wherof we speake For who is there but must needs wonder if he consider wel that among so manie Religious Orders that froÌ„ time to time haue been erected and continued from Age to Age some very different among themselues some very neer alike al of them haue been stil sufficiently furnished with subiects none of them haue decayed with age none of them haue been reiected for noueltie And doubtles as there must needs be a secret vertue in fountains which breed such a continual streame of water and in citties where people dye there must be others borne and others againe to breed that the inhabitants doe not quite fayle So in these holie Congregations there is something that doth conserue and multiplie them and furnish others in time when others fayle which certaynly is no human thing but altogeather Diuine It is God alone as I sayd before that inspireth these good thoughts and inclineth men to what course of life he thinks good And moreouer wheras among so manie Religious Orders some haue degenerated from their ancient holines of life and discipline in them also as they are God doth shew his goodnes not suffering them to want men to vphold them and to keepe their rank in God Almightie's Church as if he did it of purpose to shew how constantly he sticks to those that he hath once taken into his charge and protection and how much he wil doe for the Orders that maintayne their first feruour and pietie seing he doth not cast-of those that are slack and almost falling off from him 13 It remaineth that we speake of the fourth Head which was proposed to wit of the continual care which God hath to defend euerie Religious Familie against those that maligne them and how he hath euer reuenged himself in a most rigorous manner vpon such wicked persons as haue banded against them We haue a memorable example of both in S. Columbanus his Life of which I related some passages before Theodoricus King of Burgundie by instigation of his grandmother Brunâ—childis among other mischiefs wrought against him banished him out of the place where he liued with some few of his Brethren First therefore in that iourney of his one of the Officers that had insolently strucken one of his Brethren with a cudgel was not long after drowned in the same place as S. Columbanus had foretold him Theodoricus King being at warres with his brother Theodobert was burnt in the cittie of Merz by a fire raysed God knowes how by chance or from heauen Clotharius King of France inuaded his Kingdome and seasing vpon his six sonnes put them al to death Brunechildis another Iesabel was set vpon a camels back and carried scornefully through the whole armie and afterward commanded to be tyed to three or foure wild colts tayles and torne in peeces in which torment she died most miserably and that whole Familie was quite rooted out the Kingdome being deuolued to Cloâ—harius 14 The death of Balatiuâ— President of Aegypt in S. Antonie the Great his time was not much vnlike He did persecute the Catholicks manie wayes but chiefly bent his rage against the Monks and would sometimes cause them publickly to be beaten with rods S. Antonie wrote vnto him a short letter declaring the wrath which hang ouer his head from heauen He tooke the letter in scorne and cast it away threatning besides that seing S. Antonie tooke vpon him to defend the Monks he would haue shortly to doe with him also But he quickly repented himself of his proud demeanour for some foure dayes after returning from his pleasure abroad in companie of one of his bosome-friends his friend's horse who til that day was the gentlest that could be leapt suddainly vpon him in a mad humour and taking him in
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
they that out of ambition or couetise follow the Court or trot from market to market and from one Fayre to another Yet if we set them in comparison with Religion they are so farre beneath it that they are not worthy the speaking of For first they want al the commodities which wayte vpon a life in common as through this whole booke I haue shewed and they are subiect to the same inconueniences which a solitarie life is and finally they are so much worse then the Eremites of old in regard that they of old betaking themselues into their dennes and caues forsooke the world quite and cleane and bad Adieu to al riches and kinsfolk These men retayne al these things and so do not perfectly renounce that which they haue but rather liuing with it liue in the midst of so manie deadly enemies For it is the saying of Truth it self The enemies of man are his domesticals And are in coÌ„tinual daÌ„ger to be ouercome by the occasions they are in and so to forsake the seruice of God and the way of vertue vpon which they had entred and retourned to the broad and spatious wayes of the world vpon the confines wherof they dwel And though they do personer where is the vertue of obedience a vertue so rare and excellent and of so great merit and consequence where is the denial of their owne wil where is the exercise of true humilitie where is the Hundredfold and the rest of the rewards and honours promised to the followers of a Religious life Wherfore if a man be of the mind to ouercome the world in his owne house and home certainly if he desire it indeed he should be better aduised to betake himself to the house of God that is into Religion and rank himself with the hoast of God where he shal more easily and more constantly ouercome and find more plentie of grace and glorie For why should he not do that which he intendeth with perfection and the seruice which he is minded to offer to God offer it in the manner that may be most pleasing to him and most profitable for himself And he may do wel to cal to mind the law which declared that the beasts which had little wings and yet did creepe on the ground were al of them vncleane and not to be eaten of which was not without great mysterie and figureth those that hauing receaued a good wil of God whereby they may list themselues vp from the ground as it were with little wings wil notwithstanding stil cleaue to the earth and thinking they may do both and haue one foote in the world and the other in the seruice of God are reiected from the seruice of God as beasts that are vncleane Of the benefit of a Religious vocation CHAP. XL. BY this which hath been sayd of the benefit of a Religious vocation in generalie ther coÌ„sidered in it self or as coÌ„pared with other States it is manifest that it is the most compendious and safest way of anie oâ— her to bring vs to heauen and that al other States of life in comparison therof may be sayd to sayle as it were at the mercie of the wind and wâ—aes and dangerous rocks in open sea and that this only course of life is now euen in the harbour secure from danger within sight of eternal saluation which is the land for which our whole sleete as I may cal it is bound And consequentlâ— we must acknowledge with thanks giuing and it is great reason we should do soâ— and professe with excessiâ—e ioy and pleasure that of al benefits which God can beâ—tow vpon a soule in this world this is the greatest and for as much as concerneth a course and order of liuing he hath not anie thing to adde therunto in this our banishment and pilgrimage that can be more worthie or more beneficial S. Bernard discourseth liâ—ely of this subiect in one of his sermons earnestly exhorting his Brethren to be grateful to the diuine goodnes for so great a benefit and among other passages hath these words Great and very great is the mercie of our God ouer vs hauing by the strength of his spirit so vnspeakable and by some â—timable a guift of his grace drawne vs froÌ„ the vaine conuersation of this world in which we were sometimes without God or which is more detestable against God not ignorant of him but contemn 〈◊〉 him And I would â—o God the vgly Image of the lâ—se or rather of that death for the soule that sinneth is dead were alwayes before our eyes beholding how great blindnes â—ow great wickednes that was that continually weighing in our thoughts the poâ—â—e of his mercies we might esteeme of the greatnes of his commiseration by which he haâ—â— deliuered vs if not to the ful value therof yet at leastwise in some competent measure 〈◊〉 if anie one of vs be careful to consider diligently not only from whence he is deliuered but where he is placed not only what he hath escaped but what he hath receaâ—ed not only from whence he hath been reclaymed but whether he is called doubtle he wil find that the heap of this mercie doth farre exceed the greatnes of the former 2. Two things therefore according to S. Bernard are to be considered in this bench The Extremitie from which we are deliuered and the tearme in which we stand For certainly the benefit is the greater by how much the euil which we escape is more greeuous As if a man be set free out of prison he is the more obliged to 〈◊〉 that setteth him free the more â—ideous and nastie the 〈◊〉 was wherin he was held And what was our Prison The world ful of mischeef and miserie ful of sinnes which is the greatest miserie of al others ful of ambition and loosenes and infinit dangers The world where we find no order but a perpetual confusion of al things darknes blindnes inconstancie The world the lawes and Maximes wherof are extreame pernicious the examples deadlie men and Diuels innumerable prouoking vs to sinne let vs therfore giue care to S. Leo who as he often treateth of this subiect so in one of his sermons particularly he sayth in this manner It is very hard and difficult to sâ—ay the vnsettlednes of our hart from al manner of sinne and where innumerable allurements of vanitie on euerie side do speake vs faire to yeald to no kind of corruption Who toucheth pitch and is not defiled by it Who doth not yeald to weakenes in the flesh Who is of so eminent puritie as to receaue no stayne from the manie things without which we cannot liue And thus much concerning the euils from which we are deliuered 3. Of the blessednes of the life to which we are translated S. Bernard speaketh in breef manie things and these are his words Which I beseech you is this so preâ—ious a Margarite for which we must giue al that is ourselues
Now that he did value Obedience at a very high rate is euident because whatsoeuer he did or sayd or proiected in his life-time though al other vertues had a part in it is notwithstanding in a manner wholy ascribed to Obedience For of himself he sayth that he came downe from heauen not to do his owne wil but the wil of his Father that sent him And S. Paul ascribeth his whole life and death and the particular manner of his death wholy to Obedience He was made obedient to death yea the death of the Crosse. Finally S. Bernard affirmeth that he preferred Obedience before his life choosing rather to die then not to obey Obedience therfore must needs be a great vertue or rather there is something diuine and more then vertue in it seing the Sonne of God the sampler of perfection he that came of purpose to put vs into the way of perfection did himself so seriously practice it and commended it to vs to be no lesse seriously obserued by vs. S. Thomas doth giue this manifest reason of the importance and excellencie of it for as sayth he in natural things it was necessarie that the things which are higher should moue the inferiour by the abundance of natural vertues instilled by God into them so in humane gouernment good order did require that one should direct another by force of authoritie and power communicated by God which direction depending of reason and wil is not executed but by precept and command Wherein as the same Saint affirmeth as the rule of our actions is no humane thing but the first rule of al is the Diuine Wil gouerning and ruling al other wils whereof one is more neere vnto him then another according to the order which God himself hath instituted Which discourse of S. Thomas doth clearly discouer vnto vs the noblenesse of Obedience because it conioyneth our wil and iudgement intirely with God in which coniunction al perfection of men and Angels doth consist For neither almes-deeds nor preaching of the word of God nor whatsoeuer austeritie and why should I stand to reckon vp al particulars Martyrdome itself is of no esteeme nor merit vnlesse it haue relation to the performance of the Wil of God Wherefore as Charitie is vsually called the Queene of Vertues Obedience certainly is the next vnto it and resembleth it very much in al things for both of them conioyne vs with God both of them make vs to accept or refuse that which God desireth or refuseth The difference is that Charitie worketh in nature of a friend Obedience in nature of a subiect so that though the manner be different the thing is the same and the profit no lesse of the one then of the other and in it we see the excellencie of Obedience whereof we speake in regard that going through al our actions it directeth them by a rule Diuine to wit by the self-same rule wherewith the actions of God himself are directed And what dignitie can be greater in anie creature Vpon which ground Diuines do stile Obedience the forme or sampler of other vertues because the actions of al other vertues do ayme at nothing els but to performe the commands of God 3. Whereunto we may adde another excellencie to wit that though it be a peculiar vertue by itself yet it hath a general extent to al things comprehending whatsoeuer may happen in the life of man For whosoeuer giueth himself wholy ouer and subiected himself wholy to another man reserueth nothing at al neither place nor worke nor any employment neither outward nor inward busines So that whether he be in action or out of action whether he remayne stil in a place or be vpon going whether he vndertake or leaue or alter from this busines or the other whether the matter be great or smal he is absolutely obliged in al things true Obedience taketh hold seasoneth and perfecteth al. And moreouer al vertues concurre in it and as it were attend vpon it to the perfecting of a most admirable peece of worke compounded of many gemmes and pretious stones For no man can euer subiect himself wholy to another man vnlesse he be first greatly inflamed with the loue of God and haue placed his whole trust and confidence vpon him he must also haue great and profound humilitie patience fortitude constancie and al other vertues for if Obedience want anie of them it wil quickly beginne to halte and suddainly fayle and fal to the ground 4. But nothing doth shew the excellencie of this Vertue more then the consideration of the matter to which it doth extend itself which al Maisters of Spirit assigne to be threefold First al outward things commanded by Superiours the execution whereof belongeth to Obedience which is the lowest and least part of Obedience and of itself very imperfect and if nothing els concurre with it it is but such as slaues and brute beasts haue which are ruled by outward force but their wil doth not concurre therunto The second degree therefore is a step higher and comprehendeth the wil which as S. Gregorie speaketh is killed and sacrificed by Obedience For the wil of the subiect conspiring with the wil of his Superiour they are both perfectly conioyned togeather or rather the subiect wholy casting off and rooting out his owne wil hath the wil of the Superiour fully ingrafted in him and is moued and wealded by it euery way as if it were his owne The third and highest degree of this Vertue is to subiect also our reason and iudgement to the iudgement of our Superiours and not only to wil but to think the self same thing with them and esteeme it right reasonable and profitable whatsoeuer they shal ordaine in a word that their onlie beck beare such an authoritie in our minde that vnlesse it be apparently contrarie to the knowne commandment of God their iudgement and opinion do wholy swey ours and lead it captiue after it 5. This is as it were the feature and beautiful countenance of Obedience which if men could behold with their corporal eyes they would be greatly inflamed with the comelie sight and noble aspect therof Obedience also is a guift presented to the Diuine Maiestie wherefore looke how much the thing which is presented is iustly to be valued so much is Obedience to be prized Now what hath man more worthie or more deare vnto him then reason and wil For to be a man he must haue them both and consequently loue them as much as he loues himself For if naturally we loue our flesh and bone and the least parcel of them so dearely that to preserue them we wil take any paines what affection must we needes haue to those higher parts parts more noble and more essential to the nature of man and so we find that nothing is more natural to vs then to preserue not only the powers of our wil and vnderstanding but the verie vse
very gaineful and bring a plentiful returne to those that deale in them Religion notwithstanding must needes be the safer way of trading For in Martyrdome certainly the hazard is very great and so we finde that manie who at first seemed stout and couragious fainted at last most shamefully when they came to the push In which kind we reade of one of S. Pacomius his disciples who hauing by importunitie drawne a consent from S. Pacomius that he might put himself into an occasion of Martyrdome fel most miserably and returning to his monasterie repayred by Religious discipline the damÌ„age which he had suffered by ouer-greedie desire of that Crowne Hâ—w pittifully doth S. Cyprian lament manie who in his time were ouercome before the battaile ouerthrowne before the encounter who so soone as Proclamation was read voluntarily of themselues ranne to the Market-place to deny Christ and when the officers delayed them because night grâ—w on vrged stil that their wicked Protestation might be presently admitted Religion on the other side is not subiect to this danger because it is more sutable to a man's disposition and there be manie things in it which alay the harshnes of the course so that the hardnes of it is not greatly felt Martyrdome is not in our power for neither ought we kil ourselues nor prouoke others to kil vs both because it were presumption to doe so and because as S. Thomas argueth we should prouoke another to doe euil which is against Charitie so that the meanes of meriting by way of Martyrdome happens seldome and is scarce or not at al to be had Religion is at hand we may this day if we wil embrace it 4. Finally Religion is a kind of Martyrdome and if we consider the nature of Religion togeather with the sayings of holie Fathers to this purpose we shal not stick to yeald it so much honour For first S. Gregorie writeth thus There be two kinds of Martyrdome the one in minde the other both in minde and outward worke We may be Martyrs therefore though we be not killed by the sword of another that striketh vs. To dye by the hand of the Persecutour is Martyrdome in open deed But to abide reproachful speaches to loue those that hate vs is Martyrdome in secret thought And S. Augustin to the same purpose writeth in this manner Let vs striue against the deadlie allurements of sinne knowing that Christians cannot want daylie Martyrdomes euen in these things For if Christ be Chastitie Truth and Iustice he that layeth wayte against these Vertues is a persecutour and he a Martyr that is resolued to maintaine them in himself and defend them in others So that in the opinion of S. Augustin inward Martyrdome consisteth in this that as in the Martyrdome of the flesh when the persecutour endeauoureth to take Christ from vs by taking away our faith he is a Martyr that resisteth to death so when the diuel who is our greatest and cruellest persecutour laboureth to take the same Christ our Sauiour from our harts by depriuing vs of other vertues as of Chastitie Temperance Humilitie and the like whosoeuer fights for our Sauiour in this kind and remaineth constant in the difficulties of this conflict is also a Martyr the one fighting against the diuel as it were in person the other hauing a man for his aduersarie In which respect Climacus calleth a Religious State the warfare of a spiritual Martyrdome And S. Hierome writeth thus vpon the death of Paula Not only the shedding of bloud is to be accounted Martyrdome but the vnspotted behauiour of a deuout minde is a daylie Martyrdome The former Crowne is made of roses and violets this of lillies wherupon it is written in the Canticles My beloued is white and ruddie in peace and in warre bestowing vpon those that ouercome rewards alike 5. There be other things also which draw this commendation vpon a Religious State and if we belieue S. Bernard Pouertie is none of the least for thus he speaketh What is the matter that one and the same promise is made to Martyrs to those that be poore but that voluntarie Pouertie is in verie deed a kind of Martyrdome What is more admirable or what Martyrdome can be more grieuous then to be hungrie in the midst of dayntie fare to starue for cold in plentie of costlie apparrel to be poore in the midst of riches which the world affordeth the Diuel offereth our greedie appetite desireth Shal not he deseruedly be crowned that fighteth in this manner reiecting the World with his promises scorning the Enemie with his temptations and which is farre more glorious triumphing ouer him and crucifying al itching Concupiscence Finally the Kingdome of Heauen is therfore promised both to Martyrs and to them that be Poore because it is purchased by Pouertie but by suffering Martyrdome for Christ it is presently râ—ceaued without delay And in another place comparing the incommodities of Pouertie and other corporal austerities with Martyrdome he sayth that when our Sauiour telleth vs that we must hate our life it is to be vnderstood either by laying it downe as a Martyr or by punishing it as those that be penitent doe And addeth moreouer that this kind of Martyrdome in which by spirit we mortifye the deeds of the Flesh is not in shew so terrible but in continuance more troublesome then that in which our bodie is killed And againe in another Sermon There is a kinde of Martyrdome and shedding of bloud in the daylie affliction of our bodie Where also he saith againe that it is a milder but a longer kind of Martyrdâ—me 6. We may say the same of Chastitie and S. Bernard among the seueral kinds of Martyrdâ—me without bloud reckoneth Chastitie preserued specially in the time of youth The sacrifice of our owne wil and the binding of it so to Rule and to the pleasure of other men that it cannot winde itself as it listeth is another Martyrdome which Abbot Pambâ— a man of great authoritie and fame among the ancient Hermits confirmeth in this manner Foure Monks coming once to him al of them rare for some one vertue or other one for vigorous fasting another for pouertie the third for charitie toward his neiâ—hbour the fourth for that he had liued two and twentie yeares vnder Obedience he sticked not to preferre this last before them al because the rest had practised the vertues which they had according to their owne minde but this last wholy casting-of his owne wil had made himself a slaue to the wil of another man and added further that they that doe so are Martyrs if they continue in that course to the end of their life And S. Athanasiuâ— writeth of S. Antonie that going to Alexandria with desire of suffering Martyrdome and missing of his purpose in regard that God had ordained otherwise he returned back to his Monasterie to the daylie Martyrdome of his Faith and Conscience
board his companion in his kingdome finally his companion in bed that the King should bring thee into his chamber Looke what thou wilt heerafter think of thy God looke what thou mayst presume of his Maiestie Consider what armes of charitie thou wilt lend him in the meane time to loue him againe and embrace him who hath valued thee at so high a rate yea who hath made thee to be of so high a value For he made thee againe out of his side when for thee he slept vpon the Crosse and to that end entertayned the sleepe of death For thee he came forth from his Father and left the Synagogue his mother that thou cleauing to him mightst be one spirit with him Thou therfore daughter harken and see and consider how great things thy God hath thought thee worthie of and forget thy people and the house of thy father forsake thy carnal affections forget thy secular behauiour abstaine from thy former vices and forgoe thy euil customes Thus speaketh S. Bernard in this point In which if we may giue him credit so graue a man as he is and writing so aduisedly as he doth what life can be more honourable or in regard of pleasure more desireful then Religion For in euerie ordinarie marriage it is generally the custome and also necessarie that man and wife partake of one an others condition state and goods insomuch that if a Prince or a King take a woman of meane estate to his wife she hath part with him both of his wealth and of his command because as by marriage they are alone so whatsoeuer they haue must needs be common betwixt them And the self-same hapneth in our spiritual marriage with God and is so much the more perfectly performed by how much the goodnes of God is infinitly greater and his loue towards mankind infinitly more ardent and vehement Religious people are the Temples of God in regard they are consecrated to his honour CHAP. XIV ANOTHER degree of dignitie accrueth to Religious people by Consecration A dignitie certainly farre hiâ—her then al humane honour and raising vs to a kind of participation of Diuinitie itself as much as humane frayltie is capable of For as al honour worship and reuerence is due to the Diuine Nature by reason of the supereminent excellencie and worth which is in it so when a thing is once dedicated to God the verie relatioÌ„ which it hath to him puts a new kind of worth into it and euerie one takes it euer after to be worthie of particular respect and reuereÌ„ce as a thing seuered from the ranck and nuÌ„ber of other things which otherwise are of the same nature with it And this is that which Religion doth by dedicating consecrating to God those that vndertake that course For so the Glorie of Schoole-diuinitie S Thomas the Thomists deliuer when disputing the nature of a solemne Vow they say it consists in Consecration which leaueth such a print in the soule of relation to God that it can neuer be blotted-out or razed by anie meanes And it may be coÌ„firmed out of S. Augustin who expounding one of the Psalmes sayth expresly that by force of the vowes of ReligioÌ„ we are made TeÌ„ples of God And S. Basil sayth that whosoeuer renounceth the world is made as it were a vessel for the seruice of God and consequently must beware he be not polluted by sinful vse but carefully preserue himself as a thing dedicated to God least defiâ—ing his bodie againe which he hath consecrated to God in the ordinarie seruices of this life he be guiltie of sacriledge Behold S. Basil accouÌ„teth it Sacriledge not only if a man that is once coÌ„crated to God pollute himself by sinne but if he returne to prophane or as he speaketh to coÌ„mon and ordinarie coÌ„uersation 2. S. Bernard discourseth to the same effect applying the whole Ceremonie of the dedication of a Church to the consecration of a Religious man to God The solemnitie of this day dearly beloued Brethren is yours yours is this solemnitie you are they that are dedicated to God he hath chosen and selected you for his owne How good an exchange haue you made my beloued of whatsoeuer you might haue enioyed in the world since now by forsaking al you haue deserued to be his who is Authour of the world and to haue him for your possession who is doubtles the portion and inheritance of his And so he goeth-on applying as I said to Religious people the whole ceremonie which is vsed in consecrating Churches wherein as he sayth these fiue things concurre Aspersion Inscription Inunction Illumination and Benediction al which is performed in a Religious state Aspersion is the washing away of our sinnes by Confession by riuers of teares by the sweat of pennance Inscription made not in stone but in ashes signifyeth the Law which Christ the true Bishop and Pastour of our soules writeth with his fingar not in tables of stone but in the new hart which he giues a hart humble and contrite Vnction is the plentie of grace which is giuen to the end to make this yoake rot from the face of the oyle Illumination is the abundance of good works which proceed from Religion and shine before men that they may glorify the heauenlie Father and haue before their eyes what they may imitate Finally Benediction which is the conclusion of the whole Ceremonie is as it â—ere a signe and seale of eternal glorie fulfilling the grace of our Sanctification and bringing a most ample reward of al the good works which we haue done 3. Seing therefore the Consecration of a church built of lime and stone doth so liuely represent vnto vs the Consecration of a Religious soule to God from the same similitude of a material church we may take a scantling of the dignitie of a soule that is in that happie state We see what difference there is betwixt the house of God dedicated to his vse and an ordinarie house which is for the dwelling of men If we regard the material they are the same in both stones and morter and timber alike But the vse of them is farre different For in our ordinarie dwelling we eate and drink and sleepe and play and worke and bring-in our horses and cattle for our vse and we doe these things lawfully and there is no indecencie in it but if we doe anie of these things in a Church consecrated to God it is an irreuerence to the place and a sinne The same we may say of a Chalice that is hallowed for not only if we cast dirt vpon it but if we drink in it at table it is a great offence and so we find that the King of Babylon after he had vsed the vessel of the Temple of Herusalem at his board within few howers lost both his kingdome and life so great is the sanctitie of these things and people doe vsually make no other account but that there is something
nor wealth that he need seare the losse of it he hath no countrey out of which he can be threatned to be bannished he aymeth not at glorie so as to â—eare anie disgrace One thing you wil say there is to wit death but whosoeuer shal kil him shal not only not hurt or contristate him but shal doe him a great pleasure for he sends him thereby to another life which he desireth with al his hart and for which he doth al that which he doth And if we regarde honour a Monk is in greater honour then anie secular man For secular power hath manie that feare it and neuer a whit fewer that hate it But euerie bodie doth willingly and ioyfully reuerence a Religious man And oftimes it hapneth that people of meane birth they that haue been children of pesants or trades-men giuing themselues to this kind of Philosophie haue been so venerable in the eyes of al men that men of great qualitie haue not been ashamed to goe to their Cottages and conuerse with them with such signes of affection as if the verie speaking with them had been a singular fauour and fortune vnto themselues as in truth it was Thus discouâ—seth S. Chrysostome and much more copiously of this matter 4. And yet more largely in another Hâ—milie which he intitles A Comparison between a King and a Mâ—nk where he handleth this subiect so solidly and clearly that whosoeuer shal reade it wil find al that his hart can desire of this matter We wil only coppie-out a peece of it into this place A King sayth he ruleth ouer Citties and Prouinces and manie Nations A Monck commandeth ouer Anger and Enuie and Couetousnes Lust and the rest of the diseases of the minde hath his thoughts eleuated aboue al humane things And doubtles we haue more reason to account this man a King then the other for if the King himself be a slaue to feare and lust he is not the gouernour of the people but the things by which himself is gouerned whose dictamens he followeth A King makes warre against barbarous nations for the bounds of his Empire for wealth for riches A Monck fighteth against the Diuels whose assaulâ—s be more violent and their nature more noble and consequently the victorie more glorious and the intent of this warre is Pietie and the seruice of God Behold both their conuersations and you shal see a Monck conuersing with the Prophets learning the wisedome of S. Paul passing from Moyses to Esay from Esay to S. Iohn from S. Iohn to some other and by this meanes becomes like to them with whome he doth conuerse as it vsually hapneth A King passeth al his life-time with them who speake him fayre to his face and flatter him for their owne ends and doe nothing but vant themselues of their owne deeds A Monck watcheth in the night to speake with God to haue the companie of the holie Angels to delight himself in heauenlie things A man that is Gouernour ouer people and nations you shal finde at those times layd along in his bed and snorting not much differing from a dead man A King be he as bountiful as he can that which he giues is but gold a Monck obtaynes of God the spirit of Grace and corporal benefits also by his prayers and nothing is more hateful to the Diuels then the prayers of a Monck nothing doth terrifye them more and Kings themselues haue been often constâ—ayned to haue recourse vnto them as Achab to Elias Ezechias to the Prophet Esay Finally death is terrible to a King to a Monck it is welcome A King is alwayes in feare of death and therefore he hath souldiers for the Guarde of his bodie A Monck doth not only feare no man but guardes others yea whole citties as if he were a rampire vnto them Thâ—â— farre S. Iohn Chrysostome 5. To which for a Conclusion we may adde another consideration of the difference how they come to their seueral dignities For Kings are either borne vnto it and so come to their Kingdome by succession or they are chosen by voices which is more glorious of the two for to be borne to a Kingdome is fortune to be chosen is a signe of Vertue if so be that people haue regard to vertue in it Religious people arriue to this great honour neither by birth nor by humane election or grant but by the sole wil of God who chooseth them out from manie others and vouchsafeth to translate them into his familie and register them among his household-seruants For it is not humane wit â—r industrie or the suggestion of anie other man or natural strength wherewith we compasse these hard and difficult enterprises to forsake the world to ouercome the loue of our parents and kinsfolks to subiect our wil vnder such a continual yoake as this is Nature hath not so much strength nor ladders so high nor wings so strong as to carrie it to so high a pitch but whatsoeuer we doe in this kind is the worke of God as our Sauiour telleth not his Apâ—stles only but al when he sayth Yoâ— haue not chosen me but I haue chosen you And againe No man can come vnto me vnlâ—sse my Father doe not only cal or inuite and put him on but draw him How greatly therefoâ—e are we bound to God that hath so voluntarily and of his owne accord loued and embraced vs and made vs partakers of so great a good without anie desert of ours yâ—a rather when we did deserue the contrarie were wholy vnworthie of it specially considering that he leaues manie others that we may iustly say with the Prophet He hath not donnâ— so to eâ—â—rie nation nor manifested hâ—â— iudgements vnto them Great therefore is the dignitie of a Religious man not only in that he is chosen to so high a Vocation but in that so hiâ—h a Person hath made choice of him a person I say whose iudgement in our case is to be preferred not only before the iudgement of one nation casting a kingdome vpon a man but before the iudgement of the whole world and of al the men that are or euer were or euer shal be in the world 6. How great this difference is betwixt a Religious state and the dignitie of a King manie Kings and Princes haue testifyed by forsaking their Scepters and Princelie palaces and stooping to a poore cottage and a coorse garment and professing that they found more contentment and farre truer happines in that kind of life then they euer did in al the honour which the world doth so foolishly admire And among the rest we haue a rare example heerof in Saâ—tocopius King of Morauia in the yeare 900. who hauing been defeated in a battail against the Emperour Arnulphus forsaking his kingdome be took himself into the Wildernes where finding certain Moncks in the mountain Sainâ—â— he put himself into their companie liued with them some yeares in a
acknowledging them to be done for his sake and reâ—ards them with liberal reward and being multiplyed in that manner as they are they must needs bring a man an infinit treasure and masse of glorie in the lâ—fe to come Of which glorie S. Basil discoursing bringeth God as it were speaking to the voluntarie Eunuchs such as haue bound themselues to liue chastly Vow and sayth thus For a mortal name I wil giue them the name of immortal Angels which shal not be taken from them they shal haue heauen and the choycest part ther â—f to dwel in to wit my owne house and dwelling within my walles they shal not only partake of the nature of the Angeâ—s and of the glorie of their perpetual succession being themselues sufficiently able to found a succession of their owne in the life eternal but they shal haue an honourable and an eminent place among the Angels and a name which shal neuer saile in regard of the splendour of their rare vertue 7. S Iohn Chrysostom speaking of the same glorie in his third Booke against the Dispraysers of a Monastical life sayth in this manner What then shal we say may not he be saued that hath a wife and house-hold First there is not only one way and meanes to be saued but manie diâ—â—erent wayes which our Sauiour giuing vs to vnderstand sayth that there be manie mansions in the house of his Father and S. Paul when he telleth vs that one is the brightnes of the sunne another of the moone another of the starres that is others shal shine like the sunne others like the moone and others like the starres Consider therefore wel what steps of honour and merit thou must leaue aboue thee if thou stoop from the greatnes of the Sunne to the least and lowest starre Thus speakes S. Iohn Chrysostom adding moreouer that men deale their busines in this kind but vnworthily and with great disaduantage to themselues in regard that if they ayme at a place at Court they wil endeauour to get the best and most honourable and be as neare and as deare to the King as they can possibly be but it being in their choice to be Courtiers and Souldiers of heauen as he speaketh they are neuer a whit sâ—rrie nor grieued if they light vpon the last place and be the very hindmost of al. And he repeateth the same in the latter end of his sayd Booke and endeauours to beate it into vs saying that though we were certain of our saluation yet we should striue for the first place in heauen as in al matches that are made it is a shame to come behind But Secular people sayth he shal stand in the last place supposing they be able to breake through the rubbs which the World doth lay in their way which notwithstanding is very hard difficult Can there be therfore a foolisher thing then to choose to remayne behind with the last when a man may step-vp so high as to looke the very Angels in the face Thus speakes S. Iohn Chryâ—â—stom in that place For in his other Treatise where he compareth a Monk with a King he sayth further thus After this life we shal behold a Monck taken-vp glorious in the sight of al in the cloudes to meete Christ in the ayre resembling his Captaine the beginner of this soueraigne kind of life and Authour of al Vertue But a King though he haue gouerned his Kingdome with iustice and inteâ—ritie shal notwithstanding haue a lâ—sse degree of saluation and lesse glorie And if he haue not behaued himself wel who can expresse the miserie which you shal see him endure scorched with that fire flead with those whips and punished with thâ—se torments which neither tongue can declare nor can in themselues be abidden 8. And we may adde one thing more which manie learned men doe auouâ—â— to wit that Religious people shal not only enioy an eminent place in the glorie which is common to al as we haue declared but shal haue a particular Laurel or garland as Diuines doe tearme it and define it to be an Accidental ioy added ouer and aboue the Essential reward manifestly to be seen in some particular glorie of their bodies in testimonie of some noble and heroical act atchieued As we see in common-wealths that are wel gouerned al are kept to their dutie by certain general rewards and punishments besides which general rewards for that which is good there be containe peculiar rewards for heroical actions as if a souldier had done anie special exployt besides his ordinarie pension he was anciently rewarded with a kind of Coronet or Laurel or triumphant Chariot according vnto the enterprize in which he had shewed his valour So in heauen besides the essential reward due to al good deeds there be certain honours as we may cal them particular recompences for Virgins and Martyrs Doctours as hauing very eminently shewed their valour gone away with singular victories ouer the Flesh the Diuel and Death itself If therefore these three haue their particular Coronets or garlands why may we not say that Religious people shal haue one also particular to themselues seing they embrace perpetual Chastitie as Virgins and cease not to doe great good to their Neighbour as Doctours and in regard of the manie crosses they endure stand in so neare a degree to Martyrs as I haue shewed and though there were nothing els haue vtterly set the World and al worldlie things at naught and liued perpetually in so great a contempt of it as we see which no man can denye but that it is one of the noblest and most heroical actions which a man can performe in this life and consequently may worthily deserue a singular reward and as the holie Scripture speaketh euerie one of them receaue from the hand of God a Kingdome of glorie and a dreame of beautie 9. The greatnes of this glorie which attends vpon Religious people hath been diuers times shewed to manie and once in particular to a certain Nouice of S. Francis his Order and made great impression in him as in reason it might The burthen of Religion seeming vnto him very heauie and being moreouer sorely tempted by the Diuel he was vpon the point of yealding and began to harbour vnworthie thoughts of returning to the world but was cured by this heauenlie remedie One night as he passed through the Church bowghing his head and his bodie to adore the Blessed Sacrament as he went by it in the verie instant he was in a Rapt and had this Vision He saw a long ranck of people passing by him clad al alike their garments were white their faces their hands and feete did shine like the sunne they went as he thought in great haste and ioy to meete and embrace and entertayne a certain guest that was newly come among them And being much astonished with this sight he asked one of the companie what al
both vnlawful and wicked The difference was if there were anie that those Monastical Vowes carried not as then hat authoritie or as Diuines doe speake had not that Solemnius which now they haue 10. Besides that in those beginnings it is more probable that they did make their Vowes expresly and publikly but Profession was so annexed to a Religious life by the general acceptance and opinion of euery bodie that though by word of mouth they made no promise yet they made account that whosoeuer did enter vpon that state did oblige himself to professe it much after the same manner as I take it as now adayes the Vow of Chastitie is included in the receauing of Holie-Orders which we may gather out of a certain passage of S. Basil where he sayth that they who did enter into the Order of Monks did tacitly admit of a Single life Which custome stood as long as that ancient pietie and bashfulnes was sufficient to keepe men in awe afterwards it was thought more conuenient as S. Basil ordayneth in the same place to exact an expresse promise of Continencie but so as at first if a man breaking his Vow had married he had committed a great offence yet his marriage held In which kind S. Cyprian in his Epistle to Pomponius and S. Hierome to Demetrias doe speake of Nunnes aduising them to marrie if they cannot liue continently as they had made Profession because marriage by legal dispensation obtayned of the Bishop was at that time no sinne And we meete with the same aduice in S. Epiphanius and S. Augustin doth expresly dispute against those that denyed the marriage of such people to be good marriage 11. And wheras Pope Innocent the First who liued in those times and some Councels doe command that such marriage should be broken-of it is to be vnderstood that they appointed for the punishment of the parties that they should not liue togeather which doubtles they might with good reason ordayne but they say not that the marriage itself was not valide and yet this punishment was not euen in those dayes generally receaued and established in the Church For Pope Leo the First who liued litle more then twentie yeares after Pope Innocent teacheth that it was a sinne to marrie but sayth nothing of breaking the marriage And Pope Gelasius who sate in the yeare Foure hundred ninetie two exhorteth such Nunnes to resume the sâ—ate from which they were fallen but doth not compel them nor disannulle their marriages S. Gregorie himself who was more exact in this kind then anie of his Predecessours in diuers of his Epistles and Decrees commanding such as were thus contracted to be separated and put into tâ—eir Monasteries againe yet doth not say anie thing which enforceth vs to vnderstand that their marriage was inualide But rather we may gather that their marriages did hold by that which in one of his Homilies he relateth of his Aunt Gordiana that hauing consecrated herself to God togeather with two of her sisters after their decease forgetting as he speaketh the feare of God forgetting al shame and bashfulnes forgetting her Consecration tooke a husband and liued euer after with him 12. Wherefore the first for ou ht we find recorded that did not only forbid Religious people to marrie but make their marriages voyde if they should chance to marrie was Pope Innocent the Second in a General Councel at Rome in the yeare of our Lord. One thousand one hundred thirtie nine And yet if we search to the bottome of it we shal find that though this was at that time first of al decreed by general consent of the Church and brought into vniuersal practise diuers Bishops notwithstanding had ordayned the same before in their particular Dioceses for we reade in the Larger Rule of S. Basil that he that hauing once consecrated himself to God and obliged himself by Vow did afterwards passe to an other kind of life did commit sacriledge And againe in his Booke of Virginitie he proueth the same at large giuing this reason because as it is adulterie and not matrimonie to couple with an other while the husband or wife liueth so for one that is already espoused to Christ who liueth for euer it is adulterie to marrie at al. Now that S. Basâ—l first ordayned and decreed this is euident by that which he writeth in his Epistle to Amphilochius where he sayth thus Because now by course of time the Church of God is made stronger and the number of Virgins is encreased the marriage of Canons that is of Regulars is to be disannulled and they that are polluted therwith are not to be admitted to the Blessed Sacrament before they haue cleered themselues of that crime 13. We find that S. Chrysostome doth write to the same effect in very weightie tearmes to Theodore a Monk that was fallen And S. Ambrose in like manner to a Virgin that had forsaken her purpose If she wil marrie sayth he as others doe she committeth adulterie she is made a slaue to death Al which layd togeather doth proue that Religious Vowes did alwayes make secular marriages vnlawful but the force which they haue to make them voyde which Diuines tearme the Solemnitie of the Vow was by successe of time brought in by degrees and is a great ornament and withal giues great strength and worth to Religious courses so that they not only yeald nothing to the ancient Institutes but for matter of order and forme haue something in them that is better and the more to be esteemed How Religious Orders haue descended to our times CHAP. XXII HITHERTO we haue beheld as I may say the birth and yonger yeares of Religion and it cannot be but to our much greater contentment to see it now in the perfect growth and as it were in man's estate to which we may truly say it came about the yeare of our Lord Three hundred and fiftie when in that Golden Age of Constantine al parts of the Church of God began to flourish and this not the least among them 2. The principal Authour of this so notable encrease was that great S. Antoniâ— whome the wisdome of God may be sayd to haue furnished with plentie of al heauenlie guifts for this particular end For it is euident that before his time there were Monasteries and Religious people by that which S. Athâ—naâ—â— wâ—iteth in his Life that he began this spiritual warfare in Monasteries vnder the conduct of others and in companie of them by whose example an limitation as â—e writeth he indeauoured so to benefit himself that he became more perâ—â—â— in vertue euerie day then other and picked out of euerie one of them some spiritual profit as bees doe their honie And stil burning with desire of greater perfection he attempted to transport himself and his disciples after him more inwardly into the Desert and further from the companie of
and held the charge foure yeares and six moneths He was a man compleat in al kind of Learning as Authours write of him but specially versed in Mathematick al kind of Philosophie as appeares by the Booke which he hath left in written hand of Geometrie which Science of his hath been the occasion that people talke that he was a Sorcerer that he came by his promotion by sorcerie and by a compact which he had made with the Diuel and at last deceaued by the doubtful speaches of the Diuel died miserably in the church of Holie-Crosse of Hierusalem Which fable taken vpon trust of ignorant people hath crept also into the Records of some carelesse writers But the more learned and more diligent writers shew how this errour came by reason that there being in that Age but few Philosophers and Mathematicians they that were giuen to such kind of studies were accounted Astrologers and Sorcerers people beleeued it the rather of this man because being a stranger he was notwithstanding preferred to this great honour before al others 17 Againe in the yeare One thousand and nine Sergius the Fourth and in the yeare One thousand twentie two Iohn the Nineteenth were placed in the Sea of Rome the one taken out of the monasterie of S. Anastasius in Rome the other out of another monasterie not certainly knowne but of the Order of S. Benedict Sergius continued in the Chayre not ful three yeares Iohn sate some nine yeares 18. Stephen the Ninth was not only a Religious man before he was chosen Pope but liued a holie and deuout life for being of noble extraction sonne to Cotelo Duke of Lorraine he was made Cardinal by Leo the Ninth and sent Legat to Constantinople to reconcile the Grecians to the Latin Church which also he performed Returning to Rome and finding Pope Leo dead wearie of the world he retired himself to the Monasterie of Mount-Cassino where he applied himself so seriously to this new warfare of Christ so great a man as he was that he wonne the good opinion of al and within lesse then two yeares was chosen Abbot of that place And coming to Pope Victor the Second to haue his Election confirmed by him as the manner then was not only obtayned what he came for but was againe created Cardinal by him Victor dying not long after he was by the consent of al placed in his Chayre in the yeare One thousand fiftie seauen but continued not therin scarce eight moneths before death seazed him to the great grief of al that knew him And not long after to wit in the yeare One thousand seauentie three the administration of the Church of God fel againe into the hands of Religious men coÌ„tinued among theÌ„â—â—â—tie yeares togeather to the great benefit contentment of al Christians 19. The first of them was Gregorie the Seauenth a Florentine borne but yet he followed Gregorie the Sixt whome the Emperour Henâ—ie had thrust out of the Poâ—edome into France Gregorie dying he shut himself into the Monasterie of 〈…〉 few yeares he was made Abbot of that Monasterie Soone after he was in so great fauour with Leo the Ninth Victor the Second and Sthephan the Ninth that they would doe nothing without his aduice much more was he in grace with Alexander the Second whome he succeeded and gouerned the sea so like himself that diuers Authours affirme that since the Apostles times there hath not beene a Pope that hath taken more paynes then he for the Church of God or gone through more trouble or stoode more constantly for the liberties therof He excommunicated Henrâ—â— the Fourth twice as a deadlie enemie of the Church freed al his subiects from their Alleageance nothing daunted with his power the great armie which he brought before the Cittie of Rome He did the like to Nicephorus that had inuaded the Empire of the East Hilbertus Archbishop of Rauenna being in faction against him surprised him and cast him into prison vpon Christmas-day at night but in the morning the people that loued him dearely thronging togeather tooke him out by force And manie other things without number he endured courageously and decreed with great wisedome in the twelue yeares which he gouerned the Church 20. Victor the Third succeeded him sonne to the Prince of Beneuentum who in his youth being constrayned to marrie a wife fled to the Monasterie of Mount-Cassino before he touched her where he was created Abbot afterward made Cardinal by Gregorie the Seauenth after his decease was esteemed the fittest to vndertake the gouernment of the Church in which charge he was not only conspicuous for his Religious pietie modestie but for such courage as might beseeme a General of an armie For he thrust out of Rome the Antipope by force of armes leauying a great armie from al parts of Italie he sent it into Africk with such happie successe by the special help of God that he had both the victorie miraculously at the verie first entrance into the land the newes of it in Italie the verie selfsame day that the armies met which was yet more strange Finally holding a Councel al Beneuentum he was taken with his last sicknes caused himself to be carryed to Mount-Cassino that where first he had receaued the spirit of Religion there among the prayers of his Bretheren he might more securely and holily giue-vp his last breath which he did a yeare and three moreths after he had taken the Pastoral charge vpon him that a man may iustly wonder how he could be able to thinke of so manie things as he did much more how he could performe them in so short a time 21. Vibanâ—â— the Second succeeded him taken out of the Monasterie of Cluni in Fráce He gouerned the Church somewhat more then eleuen yeares shewed himself a notable Pope For gathering three Councels in Italie he decreed manie vseful things both for the quieting of those turbulent times and for reformation of manners Then he went into France and as he visited manie Citties he ordayned manie holesome things among the rest in the Councel of Clermont â—e proclaimed the voyage to the Holie land for which enterprise there were leauyed three hundred thousand foot and a hundred thousand horse by which forces at that time the Holie-land was recouered 22. Paâ—chalis the Second a Monk of Mount-Cassino much against his wil and much lamenting his case was in the yeare One thousand ninetie nine placedia the Chayâ—e of S. Peter with so general consent of the people and the Clergie and the Cardinals that he could not possibly withstand 〈◊〉 He gouerned the Church eighteen yeares in which time he passed through manie changes of times and manie difficulties and shewed great courage in them For by his wisdome dexteritie he extinguished the Schisme which had manie yeares most miserably distracted the Church of Christ through the infidelitie of some
passe the test in silence cast the price of his manie possessions into the sea saying Away into the deep you euil thoughts I wil drowne you that I may not be drowned by you This Philosopher ambitious of glorie and a base slaue to popular rumours cast away al his burden at once and canst thou think that thou hast attayned the height of vertue offering part of thine God wil haue thyself a liuing hoast pleasing God thy self I say and not that which is thine If thou giue thy self to God and perfect in Apostolical vertue begin to follow our Sauiour then thou wilt vnderstand where thou wert and how in the Armie of Christ thou hast hitherto held the lowest place I wil not haue thee offer that only to God which a theef may take from thee which thy enemie may inuade which banishment may depriue thee off which may come and goe and which like waues of the sea is possessed by euerie maister that is next at hand and which in a word whether thou wilt or no at thy death thou must forsake Offer that which no enemie can take from thee no tyrant bereaue thee off that which wil follow thee to thy graue yea to the Kingdome of Heauen and to the delights of Paradise Thou buildest Monasteries and a great number of Saints are maintayned by thee but thou shalt doe better thy self to liue a Saint among the Saints Thus writeth S. Hierome to Iulian. 11. And the like he writeth to Pammachius applying fitly to his purpose that which we reade of the low stature of Zacchaus My aduise is that thou offer not only thy money but thyself to Christ skin for skin and al that a man possesseth he may giue for his soule Our ancient Enemie knoweth that the combat of Continencie is greater then that of money that which sticketh on the outside is easily â—ast â—â—f a ciuil warre is more dangerous We may easily vnglue that which is but 〈◊〉 togeather vnsow that wâ—ich is but sowed Zacchaus was rich the Apostles 〈…〉 red foure times the value of that which he had taken and diuided among the poore the one half of his substance that remayned our Sauiour admit 〈…〉 entertaynement and yet because he was low and could not reach the 〈◊〉 of the Apostles he was not reckoned among the Twelue The Apostles 〈◊〉 〈…〉 their wealth left nothing if their wil they forsooke al the world at once If we offer our wealth and our soule togeather he wil willingly accept of it 12. Let vs rehearse an other testimonie out of the same S. Hierome exhorting his friend Iaciuius to an absolute renunciation of al things in these words It is the part of beginners and not â—f perfect people to cast away their money Crates the Thebean did it and so did 〈◊〉 To offer ones self to God is proper to Christians and to the Apostles The wants of manie haue been supplyed by thy abundance to the end that their riches may rebound againe into the hands of them that want them Thou hast made to thy self friends of the Mammon of iniquitie that they may receaue thee into the eternal tabernacles A thing worthie commendation to be paralelled with he vertues of the Apostolical times But our Lâ—rd seeketh rather the soules of the Faithful then their riches We reade that a man 's owne riches are the redemption of his soule By a man 's owne riches we may vnderstand such as are not gotten by pillage or by the wrong of an other man but yet in a better sense our owne riches are the hidden treasure which neither the night-theef can vndermine nor the open robber take from vs by violence 13. Seing therefore we haue the verdict of S. Hierome in so manie places so clearly deliuering his mind on our side and so manie other ancient Fathers besides of the same opinion the single authoritie of Aristotle cannot in reason stumble anie man though he were against vs. But indeed he is not For in that which was obiected out of the first of his Morals he speaketh consequently to that which there he handled for he discourseth there of the happines belonging to the Actiue life towards which Riches are vndoubtedly a fit meanes and instrument for had it not riches it should not haue wherewithal to relieue others and supply their necessities wheras great part of the felicitie of that life is placed in that kind of action But towards Contemplation wherin according to Aristotle's iudgement also is the farre truer felicitie riches conduce nothing at al but rather hinder it for they disturbe the quiet of a man's mind which is one of the necessariest things of al for Contemplation Insomuch that Aristotle himself in his tenth booke of Morals where he treateth of the happines which is in Contemplation sayth that Action hath need of manie things but Speculation hath not need of anie thing and that multiplicitie of things is rather a hinderance vnto it It is therefore confessedly much more beneficial and a much more noble act to forsake al that a man hath at once and to consecrate his life to God in Euangelical Pouertie then to remayne with some thing though it be with intention to spend it vpon the poore Which we may finally strengthen with a notable sentence of that great S. Hilarion of whom S. Hierome relateth that hauing deliuered a maruelous rich man called Orion from a legion of Diuels not long after the same man returned to the Monasterie with very rich presents and vrged S. Hilarion very earnestly and with teares to accept of them if not for himself yet at least to bestow vpon the poore but the aduised old man answered him in these words The name of the poore hath been an occasion of auarice to manie but mercie hath no tricks with it No man doth spend better then he that reserueth nothing for himself An answer to them that choose to remayne in the world to do good vpon their Neighbour CHAP. XXI OThers are withdrawen from Religious courses by a perswasion which they haue that they may benefit their Neighbour more in spirit remayning in the world An errour much like to the former which we haue confuted but that the former taketh occasion of our earthlie substance this latter of a good which is meerly spiritual and consequently as it hath the fayrer pretext it is the more apt to deceaue For thus they discourse and argue as it were against a Religious State that in Religion we in a manner burie the Talent which God hath giuen vs and the zeale and good wil of aduancing others in vertue because they that liue vnder Obedience are not so free to make their excursions hither and thither and sometimes when they haue begun a good work they are called away from it set about something els or sent to another place On the other side they that remayne at their owne
haue accommodated itself vnto wil be so profitable both for flesh and spirit and imitate the courage of S. Hilarion who in the flower of his youth as S. Hierome writeth hauing taken vpon him a hard course of life when he found his bodie grudge at it insulted ouer it in this manner Thou asse I wil make that thou shalt not kick I wil not feed thee with corne but with straw I wil punish thee with hunger and thirst and lay heauie load vpon thee and make thee think more of thy meate then of wantones 6. But some bodie wil say with the Apostle No man euer hated his owne flesh but nourisheth and cherisheth it And I grant it is so neither doe I deny but that it is natural to loue our bodie Nature teacheth vs to loue ourselues and whatsoeuer is part of ourselues Wherefore when we speake of chastising and curbing our flesh it is vnderstood that we must doe it out of loue and not out of hatred of it but consider withal what is truly loue and what truly hatred If through sicknes a man's bodie be il at ease and the Physician prescribe a diet to take away the peccant humours of it or order that it shal be let bloud or that a limme shal be cut off as sometimes it hapneth because the partie is otherwise past cure he that shal follow the aduise of the Physician shal he be said to hate his bodie ar to loue it Rather he shal be said to hate it that doth not follow aduise because he hurteth his bodie and encreaseth his disease and is oftimes cause of his owne death by it which is the vtmost that hatred can arriue vnto This therefore which we doe in euerie ordinarie disease and distemper of our bodie much more ought we to doe in greater and more dangerous diseases of the same which are the euil inclinations which it hath For the feauer of lust and whatsoeuer other exorbitant heate of desire is no lesse a feauer then when our bodie is out of order with distempered humours rather it is the more dangerous feauer of the two because it pulleth vs in hazard of eternal death Wherefore if we be content to take a bitter potion or apply some other distastful medecine to this euil affection also of our bodie we cannot be said to hate our bodie but then most of al to loue it To which purpose S. Augustâ—n writeth thus No man hates his bodie wherefore wheras some say they had rather haue no bodie they are deceaued for they hate not their bodie but the corruption and burden of it and that which they ayme at is not to haue no bodie but to haue a bodie intire and incorrupt Now that some seeme to persecute their bodie with labour and continencie they that doe it as they should doe it not that they may not haue a bodie but that they may haue it subdued and pliable to al necessarie actions For because after the Resurrection the bodie shal be in perfect quiet altogeather subiect to the Spirit and immortally flourish our care in this life ought also to be to change our carnal conuersation for the better that through disordered motions it resist not the spirit 5. We haue therefore out of S. Augustin that to chastize our flesh and bring it into subiection is not to hate it but truly and perfectly to loue it not to goe about to kil it or destroy it but to perfect it and giue it a beginning of that beautie and glorie which it expects when it shal be configured to the glorie of Christ which S. Leo also confirmes in these words A man loueth himself so much them re the more he doth not loue himself for the loue of God But no man can speake more plainly in this case then our Sauiour He that loueth his soule 〈…〉 it and he that hateth his soule in this world keepeth it to life euerlasting For by a man's soule in this place we must not vnderstand the superiour part which we cal tâ—e Spirit but that which depends vpon the flesh and bloud and is called liâ—e This our Sauiour bids vs hate and yet not properly hate it but because we must deale with it as we doe with the things which we hate that is vse it hardly and rigourously 6. In this holie and wholesome hatred therefore we must settle and fortifye our soule and reason that it be not drawne from the performance of that which a Religious vocation requireth by the allurements of the flesh and fortifye it first by the loue of God which doth naturally reioyce in suffering hardnes for the seruice of God we must fortifye it by the example of our Sauiour Christ who suffered so much for vs to the end we should follow his foot-steps we must fortifye it by calling to mind the Diuine comforts and heauenlie sweetnes which Gâ—d of his goâ—dnes is wont to mingle with the labours and difficulties of a Reâ—igiâ—us couâ—se to season the harshnes of it For he deales with vs as we vse â—o deaâ—e with little children when we desire they should take a bitter potion or some woâ—mewood-drink before and after they drinke it we put some sweet tâ—ing tâ— it to take away the bitternes of the potion so God much more because the greatnes of the Diuine coÌ„forts drownes in a manner al the bitternes of wâ—atsoeuer trouble of this life and makes that we doe not feele it The memorie also of the rewards of the life to come and the hope of the recompence which we shal haue in Heauen is a forcible encouragement to ouercome al trouble which our flesh may suggest for if we once settle our thoughts vpon it we cannot but concurre in opinion with S. Bernard who likeneth al corporal austeritie to seed for when a husbandman cast his seed into the ground there is a kind of shew of losse in it and yet we should account him a foole that for feare of that seeming losse would not sowe because the gaine which he shal reape in the crop is farre greater S. Bernard's words are these How doe carnal people say vnto vs Your life is a cruel life you spare not your owne flesh Let it be so we spare not the seed How could we spare it better Is it not better for it to be renewed and multiplyed in the field then putrifyed in the barne doe you spare your flesh in this manner Be it so that we be cruel for a while in not sparing it certainly you are more cruel For euen at this time our flesh resteth in hope 7. Finally the innumerable exaÌ„ples of them that we know haue lead most austere liues must needs be a great encouragement vnto vs and perhaps the greatest thaâ— we can think of when we represent vnto ourselues a S. Antonie S. Hilarion the twâ— Macaries S. Pachomius S. Romualdus S. Bernard S. Francis and infinit others that haue been rare
and the rest of the members of another and man is so farre from hauing anie hand in it that he knowes not how nor whether anie such thing be done at al as we see euidently because oftimes when they most desire children they are farthest from hauing them Which S. Augustin expresseth pleasantly in these words While men beget God createth For if thou createst tel me what thy wife shal bring forth and why doe I say tel me thou let her tel me that knoweth not what she goeth with 7. Moreouer that litle which parents giue of their owne they cannot absolutly by right cal it their owne because they haue it from God and it is more God's then theirs Holie Iob sheweth that he vnderstood this very wel to be so where he attributeth the framing of his whole bodie and euerie part of it so wholy to God as if man had no hand in it but that it was wholy round about as he speaketh formed by the hand and fiâ—gar of God Hast thou not sayth he stroked me like milk and curdled me as cheese with bones and sinnewes thou hast ioyned me togeather and thy visitation hath preserued my spirit And an other Prophet Thou art our father and Abraham knew vs not as who should say what did Abraham giue vs that we should owe him the name of a father But our Lord and Sauiour himself doth expresse it in the fittest and weightiest tearmes Doe not cal to yourselues a father vpon earth for one is your Father who is in heauen 8. And though parents were the authours and giuers of al this it reacheth no farther then this natural life which scarce deserues the name of life and if there were no other but it were not to be called life but death The grace of God is that which giueth vs true life and what hand had father or mother in giuing vs the grace of God Did not our mother rather conceaue vs in sinne as the Prophet Dauid complayneth men condemned before we were borne Which seing we can not deny he alone is our father of whom we haue both our liues him only we must thank for it him only we must obey and hearken vnto as to our father Which is the ground of the aduise which S. Hierome giues to Furia a noble Matron in these words Thy father wil be sorie but Christ wil be glad Thy familie wil lament but the Angels wil giue thee the ioy Let thy father doe what he wil with his goods Thou are not his whose thou art by generation but whose thou art by regeneration his who redeemed thee at a deare rate with his owne bloud And it is not only lawful but fitting that euerie Religious man say to his parents that which Helias whom we mentioned before out of S. Bernard sayd to his that were against him What haue I from you but sinne and miserie I acknowledge and confesse that I haue this corruptible bodie from you which I carrie with me and this alone can you not be contended that yourselues being miserable you haue brought me a miserable wretch into this miserie of the world that being sinners you haue begot me in sinne a sinner that as I was borne in sinne you haue bred me vp also in sinne but enuying me also the mercie which I haue obtayned of him that wil not the death of a sinner you wil make me ouer and aboue the sonne of hel and perdition 9. If we turne these things seriously in our mind we shal easily maister that tendernes of affection which is so natural towards flesh and bloud whensoeuer it shal stand betwixt vs and so great a good but much more if we duly consider that rigorous saying of our Sauiour He that loueth father or mother more then me is not worthie of me Which if we beleeue S. Bernard is to be vnderstood thus that to loue our kindred more then Christ is for our kindred sake not to fulfil that which Christ when he was in flesh taught vs both by word and example And it is not without great reason that the infinit goodnes of God passeth so seuere a doome vpon this fault For we must imagin as if there were two that did cal vpon vs both at once Christ on the one side our parents on the other both of them lay before vs what they haue deserued at our hands but their cause is farre vnequal That which God hath bestowed vpon vs is infinitly of greater value then that which our parents haue giuen vs besides that they had it of God to giue vs and so it falles out to be more truly indeed the guift of God Both of them therefore inuite vs God promiseth heauenlie things things of inestimable weight things that are most assured they proffer earthlie things only which indeed are of no value neither is it in their power to giue them vs when they wil. God though he should promise vs nothing els but himself is himself beautie goodnes happines honour worth itself and of himself a large reward for al the paynes we can bestow Wherefore when we turne our backs to God when we preferre the wil of an other before his wil we doe him infinit wrong And what doome what punishment doth he deserue that is not ashamed that is not afraid to preferre a mortal man before God immortal darknes before light durt and ashes before heauen A punishment doubtles then which there is none greater a punishment most iust and most sutable to the fault committed He is not worthie of me Nothing can fal more heauie vpon man then to be reiected as vnworthie of the companie of his God no punishment be more iust then that he should be reiected seing he had so litle respect as to preferre a creature before his Creatour specially being inuited by him and God offering himself so louingly vnto him 10. Let vs see therefore what S. Gregorie prescribeth for the care of this so preiudicial an affection and the euils which according as he declareth rise of it There be manie sayth he that doe not only not couet other mens goods but forsake also whatsoeuer they possessed in the world they contemne themselues they seeke not after the glorie of this present life they keep themselues off from these affections and treade vnder foot almost al the prosperitie that smileth vpon them And notwithstanding intangled yet in the bond of carnal affinitie while they yeald indiscreetly to the loue of their kindred oftimes they returne through affection to their alliance to the things which they had ouercome euen with contempt of themselues And while they loue their carnal friends more then needs drawne to outward things they become diuided from the parent of their hart What doe those therefore but walk in a net hauing been loosened from this present world by the perfection of life which they had begun but intangled againe in it by
examples of later yeares but what can we bring more substantial to our purpose then this which we haue sayd or out of a more substantial authour Wherefore it cannot be denied but this kind of sinne hath been alwayes almost reuenged by God with present and greeuous punishments So that we see the saying of the Apostle fulfilled also in this If anie one violate the Temple of God God wil destroy him For if this be true of a temple of stone dedicated to his Diuine Maiestie how much more true wil it be in a deuout Soule which is a Temple farre more holie and more deare to God Wherefore if parents be so eager vpon this busines because they loue their children and think it hard to want them they must consider that they cannot doe their children whom they loue so deerly more harme in anie thing and consequently that it is not loue but hatred and if they doe it for their owne comfort and solace in this life they haue iust cause to feare first least they offend God and secondly least they sayle of that comfort and benefit which they seeke 6. And we shal not greatly wonder that God doth so severely punish this offence if we consider the greeuousnes of it which S. Anselme layeth open before vs in one of his Epistles in these words If he that separateth the pretious from the base that is a soule from the world be as the mouth of God â—e whose mouth and hand draweth out a soule that adhereth to God to the world what shal he be Shal not that fal vpon him which our Lord sayth He that gathereth not with me scatteâ—eth and he that is not with me is against mee And S. Chrysostom laying load vpon this offence reckoneth how manie degrees of malice this one sinne contayneth The first degree of malice against our neighbour sayth he is to neglect the beast or caâ—tle of our enemie if they chance to stray or fal into the mire and this carelesnes was forbidden by the law of God The second not to releeue our enemies themselues if they be in want The third to contemne our neighbour if â—e be a stranger The fourth to contemne those that are of our acquaintance The fift to neglect not the bodies only but the soules of our Brethren that are perishing The sixt to neglect our children that are in distresse The seauenth neither to looke after them oâ—â—selues not to get others to doe it The eight to hinder them that offer themselues to help them The ninth not only to hinder them but voluntarily to oppose their saluation Behold to what height of malice and crueltie in S. Iohn Chrysostom's opâ—nion this preposterous loue of parents doth bring them that thinking to doe their children a pleasure they become paâ—â—icides and coÌ„mit so much the more barbarous murther vpon them as the life of the soul is better then the life of the bodie Against which crueltie S. Bernard doth deseruedly exclaime in this manner O hard-harted father ô cruel mother ô barbarours impious pareÌ„ts yea not parents but peâ—eÌ„ptorie man-killers whose sorrowes are the safetie of their children whose comfort their destruction who had rather I should perish with them then raigne without them ô strange abuse The house is on fire the flame â—ingeth my back and when I am flying I am forbidden to go out when I am escaping away they perswade me to returne And they perswade me that remayne in the fire and out of obstinate madnes and mad obstinacie wil not shunne the danger O furie fye vpon it If you slight your owne death why do you desire mine If I say you care not for your owne saluation what auayleth it you to persecute mine why do not you rather follow me that am flying that you may not burne doth it ease your payne if you kil me with you and is this your onlie feare least you perish alone What comfort can he that burneth afford them that burne What comfort I say is it to the damned to haue fellowes of their damnation or what remedie is it for them that die to see other dying 7. Parents therefore to the end that by opposing the wholesome counsels of thâ—ir children they may not fal into these mischieâ—es which S. Bernard layeth before vs and that which I say of parents al friends and kinsfolk and al others must take as spoken to themselues let them duly weigh these considerations and arme themselues with them as also by the heroical examples of such as haue not only couragiously borne the losse of their children but reioyced in it for the loue of God Let them set before their eyes first that noble mother of the Macchabâ—es which in one howre lost not one or two but seauen sonnes and did not leese them so as they stil remayned aliue though separated from her as in Religion but saw them torne in peeces before her eyes and taken from her by most barbarours torments And yet what sayd she what manner of exhortation did she vse vnto them She exhorted euerie one of them as the Scripture speaketh stoutely in her countrey-language filled with wisedome and instilling manlie courage to her womâ—nish thought sayd vnto them I know not how you appeared in my womb and as followeth al ful of noble aduertisements 8. S. Felicitas in the New Testament patterned her vertue and as S. Gregorie discourseth hauing as manie sonnes as the other She did feare in leaue them behind her in flesh as much as carnâ—â— parents are wont to feare lâ—ast by death they should send them before them And the moâ—her of Melâ—thon may be ranked with them for he being one of the fourtie Martyrs and the yongest among theÌ„ in the prime of his youth she seing â—im lye wâ—â—h his thighs broken in peeces and yet aliue exhorted him to coÌ„staÌ„cie moreouer when the rest were catted away she tooke him vp vpoÌ„ her shoulders following the catt put him with his coÌ„panions when he was dead 9. What shall I say of Abrâ—haÌ„ who did not as these women not hinder the putting to death of his sonne by the hand of another but vpon the commandment of God did not stick with his owne hands to put his sonne to death and the sonne which was al the hope he had of posteritie This is a resolution which beseems a faithful man specially a Christian This is constancie required in the Ghospel to desire rather that our children obey God then ourselues not as we see now the fashion is to diuert them and by al the craft and deuises possible to peruert them when they are going not to death but to life and to a farre more pleasant life and to think they haue done a great exployt if by what meanes soeuer they can they ouerthrow a man's resolution that is aspiring to Religious perfection 10. Anna Mother to Samuel did not so but after manie yeares of sterilitie hauing receaued a sonne offered
him glad and ioyful in the Temple when he was but three yeares old And God did not suffer himself to be ouercome by her in liberalitie but for one sonne gaue her manie as it were the interest-money of that one which she had lent him 10. Paula that famous Roman Matron was in the light of the Ghospel not inferiour vnto her S Hierome doth highâ—y extol her because the desire which she had to see her country was only to the end the might see her sonne her daughter in law her grandchild that had renounced the world to serue Christ which in part the obtayned Such also was as we read the mother of S. Bonauenture for she vowed him to â—hâ— Order of S. Franâ—â—s when he was yet but an infant and he fulfilling that vow oâ— hers became so great a man as we know he was The lâ—ke hapned to S. Andrew Bishop of Fieâ—ols a very holie man for his parents hauing no câ—â—ldren had made a vow that if God would send them a sonne they would offer him to the Order of the Carmâ—lit-Friars and they had this Andrew but when he came to yeares misled by the libertie and licentiousnes of this world he hâ—d quite other thoughts in his head but that his mother beyond her sex and the affections of a mother wonne him by her counsel and earnest exhortations to dedicate himself to God in the flowre oâ— his youth 11. I muâ—t confesse there be but â—ew examples of this nature men are so weake in this point â—et those that are are sufficient to moue anie man liuing and particularly that which we read of S. Bernards mother which also in reason ought to weigh the more with vs because the was dead and in heauen and could not be deceaued in her iudgement It is recorded therefore that when he began to think of leauing the world and laboured withal to draw as manie of his breâ—hren and kinsfolk as he could to the same resolution a yonger brother of his called Andrew of a fierie spirit as yong soâ—ldiâ—rs vse to be shewed himself wonderful backward 〈…〉 altered vpon a heauenlie Vision he cryed out I see my mother For 〈…〉 mother with a pleasing and cheerful countenance giuing her children the ioâ— vpon so wholesome a delâ—beration and he was not alone that saw her 〈◊〉 S. Bernard also And if she had been aliue at that time she would haue done no 〈◊〉 for they write of her that she was so deuout a woman that she did alwayes presently offer her children to God in the Church so soone as they were borne and brought them vp euer after as if she had not bred them for the world but for Religion And yet parents may learne by her of what opinion they shal be in this matter after death when they shal see playnly before their eâ—es the eternitie of the life to come and how quickly al things passe away in this world How wil they then lament and bewayle themselues if they haue been the cause that a sonne of daughter of theirs hath fallen from so great a good into so great in seriâ—◠〈◊〉 them therefore do that now while they are heeâ— which they would certainly do if they were suffered as fine was to returne from that life to giue aduise to their children since they must as certainly beleeue the things of the other life as 〈◊〉 they had seen them with their eyes 12. Finally if they desire that we apply some kind of cure to themselues to strengthen them on this opposition of the flesh against the spirit they may consider these â—ew things following First that when they offer one or two or more of their children to God in truth they giue him nothing of their owne but make restitution vnto him of that which was his before For as we aduised children before to the end to ouercome the natural loue to their parents to think with themselues how final a thing it is which they receaue from them so to the end that parents also be not ouercome with too much affection towards their children and that they may with more ease and more cheerfully offer them to God it behooueth them to remember that they are not theirs but God's in a maÌ„ner almost as an image of stone or wood is not the grauing-iron's nor a picture the penâ—â—â—s but both the artificer's So that when God redemandeth them he vseth his owne right and challengeth but his owne and whosoeuer wil retayne them retayneth an other's goods which is a kind of theft or rather Sacriledge because that which he takes is from God For that which S. Gregorie sayth he takes â—s true While vnaduisedly we hold them back that are making hast to the seruice of Almightie God we are found to denie him something who grants vs al things 13. This is that which the mother of the Macchabees whom we spake of not long since had before her eâ—es and made open profession of when she encouraged herself and her children in these words I did not giue you spirit and soule and life nor did I knit togeâ—ther the limmes of euerie one of you but the Creatour of the world who framed man's natiuitie and found the beginning of al and wil restore vnto you againe spirit with mercie and life as now you neglect your sâ—lues for his lawes And the same account al parents must make in the like occasion For so they wil find that they wil leese nothing by leâ—sing their children for the seruice of God For thus they must reason with themselues What should I do if this child of mine should be taken from me by sicknes or in the warres or by some other accident of manie which the life of man is dayly subiect vnto Should I then also storme against God by whose appointment al things hapâ—pen How much better is it for him and me that he liue in the house of God in seruice of so great a Prince 14. If it be the absence of their children that troubles them so much that they enioy not â—he companie of them whom they loue so deerly first this is too effeminate and too womanish a kind of loue not to be able to endure their absence when it is so beneficial vnto them Secondly how manie be â—â— ere that vpon diuers occasions neuer see their children in manie yeares either because they are marcâ—ant-venturers or serue some where in the waâ—â—es or beare office in the Common-weaâ—â—h and their parents are content they should be from thâ—m preferring the benefit and commoditie of their children before their priuate comfort 14. Finally the admonitions which S. Iohn Chrysostom giues vpon this subiect are worthier to be consiâ—ered that seing people do and suffer so manie diuers things to 〈◊〉 great estates â—or their children and to leaue them rich they cannot leaue them better prouided nor more wealthie then if they bring them vp to Religion and true
deuotion for these are the riches which sâ—ick by a man al his life time and after he is dead and put their possessours in saâ—etiâ— and beyond al daÌ„ger Besides that a man is then most maister of his children when he giues them to God for God is better able to gouerne and order them and wil haue greater care ouer them Wherefore if we make account that when a Prince takes one of our children from vs and placeth him in some great office in the kingdome it is a farre greater aduancement for him then if he had been bred al the dayes of his life at home and parents ordinarily do think themselues honoured by it and are glad of it much more when God calleth anie of them to his seruice And consequently parents ought to be very willing that anie of their children may serue in so heauenlie a seruice not bringing them vp into the temple as Anna did her Samuel but as it were into heauen itself there to be dedicated to the diuine seruice with the Angels For Religious people wayte vpon God with the Angels in which respect also their parents themselues haue greater honour and happines by them then if they had remayned in the world Thus sayth S. Iohn Chrisostome and is certainly in the right 15. For if Christians haue that Faith and light in them which their name makes shew of they should not only not be sorrie but greatly reioyce both in their sonnes behalf and their owne that God doth vouchsafe to do them so great a pleasure as to take a child of theirs into his seruice seing to serue him is to raigne For to seeke no further wheras the AEgyptians anciently did worship a Crocodile for their God if it had hapned at anie time that anie of their children was deuoured by a Crocodile they thought it a heynous offence to shead so much as one teare for him rather they made great signes of ioy and were wont to make it a Holiday as if they had receaued in it a great benefit In what blindnes therefore is that Christian that shal mourne if a child of his be called to the seruice of the true and liuing God being called not to death and so miserable a death but to the happiest and pleasantest life that can be 16. Wherefore let vs giue eare to the wholesome and reasonable aduise of S. Basil Seing sayth he so great rewards are offered them that follow the warfare of Christ let fathers willingly permit their sonnes and mothers their daughters to come to him and bring their children cheerfully themselues vnto him and let them reioyce at the hope of immortal goods wherof they shal be partakers togeather with their children and endeauour to haue them their patrons in the sight of God Let vs take heed I beseech you least we shâ—w ourselues to be too streight-harted in this vnseasonable loue of our children and let not the labours fright vs to which they seeme to go but rather reioyce that they shal meete wâ—th so great glorie Let vs offer to God that which we haue receaued of him that we also may haue parâ— of the glorie and commendation of our children offering ourselues togeather with them For they that proceed in this cheerful manner and perseuer thus constantly may haue that of the Psalme fitly sayd of them Blessed are you of our Lord who made heauen and earth and may pray as Moyses Lord blesse their works breake the pride of them that haue resisted them An answer to them that say they cannot know when it is a true vocation of God CHAP. XXXVI THere remayneth yet a question and doubt not vnlike to that which we find propounded in the Psalme Manie say who wil shew vs good things And we may answer with that which followeth in that verie Psalme The light of thy countenance ô â—ord is signed vpon vs. For we shal meete with some that while they are breeding these wholesome purposes of a Religious life perswade themselues that they are inwardly so disposed in mind towards God that if they knew certainly his blessed wil they would readily follow it but they pretend it doth noâ— cleerly appeare vnto them what his wil is And some indeed say so from their hart others take it as a colour to shadow their imperfection because in verie truth it goes against the hayre with them to breake with the world and forsake the pleasures therof Both must be informed that the calling of God is not so secret and hidden a thing but rather playne and casie to be vnderstood wherof S. Bernard is witnes who sayth thus Most certainly the conuersion of soules is the work of the voice of God and not of man and there needs no great labour to come to heare this voyce It is rather a labour to stop thy eares that thou mayst not heare it For this voice offereth it self vnto vs it presseth-in vpon vs and ceaseth not to knock at euerie man's doore For it is not only a voice of vertue but a ray of light shewing men their sinnes and togeather lightning the hidden things of darknes 2. Which testimonie of S. Bernard is seconded by plaine and euident reason because God calling vs to the intent we should come vnto him his calling were in vaine vnlesse he called vs so as we might vnderstand him For what Maister doth euer giue order to haue a thing done by his seruant but he deliuereth his mind so that he may be vnderstood by him And they that teach in schooles their busines being no other but to instruct and informe their schollars must not only deliuer such things as their schollars may be capable of but also in the manner of their deliuerie they most frame themselues to their coÌ„ceit and abilities and if need require oâ—ten repeate the same things ouer and ouer againe explicate that which may seeme obscure vnto them and if they proceed not in this manner it is a fault in them which fault cannot be in God And though this be most certain yet I wil heer set dowâ—â—certain rules and directions 〈◊〉 may leade vs to the truth of this busines without danger of mistaking if 〈◊〉 declare what errours and dangers are to be auoyded in it 3. First therefore wheras the setling of a man's self in a course which must last al the dayes of his life is one of the greatest businesses which a man hath in this world and which needeth best aduise we see notwithstanding that commonly men carrie themselues more carelesly and negligently in this then in anie other thing though in anie other busines if through negligence or ignorance the matter be mistaken the losse reacheth no farther then that particular thing wheras if we erre in this the whole course and frame of our life must needs hang awry this being as it were the hinge vpon which it must beare And yet commonly men are so carelesse of this point that they rush into
manie things it includeth knowledge it includeth memorie it includeth loue and good wil it includeth finally ioy euerlasting For vnlesse a man know and vnderstand what is giuen him he cannot be thankful for it if he know it and quickly forget it he is equally vnthankful but if a man know it and remember it he cannot but be inflamed with excessiue loue of God because he cannot but loue him that is so good and so manie seueral wayes good to him and finally seing himself so loaded so enriched so adorned with his liberaliue he cannot but reioyce and excessiuely reioyce at it But because al depends vpon the knowledge of the greatnes of this benefit the first thing that we must perswade ourselues of is that this vocation to Religion is absolutely the greatest and the soueraignest benefit which God can bestow vpon man in this life 3. For what can a man desire more Honour or wealth or learning of eloquence or to be soueraigne Emperour of the whole world But al this is corporal and consequently perishable and lile worth That is only great which is great in the sight of God such as spiritual things are Now of these spiritual things of vertue or whatsoeuer other goodnes what is there that aboundeth not in a Religious state so that he that hath that state hath al. Which is that which S. Bernard so much extolleth in one of his Sermons in these words And first he created thee with the rest and among the rest he created thee not without a singular prerogatiue of honour After this againe that infinit Maiestie inflamed with excessiue loue of thee redeemed thee So easily with a word as he created thee No but he wrought thy saluation in the midst of the earth thirtie yeares was nayled to a Crosse condemned to die adiudged to be a mockerie But towards vs he hath added another special benefit in that from the broad and spacious way which leadeth to death he hath drawne vs with his finger placed vs in the counsel and Congregation of the Iust. What ought he to haue done more which he did not Whose breast is of so hard a stone as not to melt at the multitude of such and so great benefits powred out vpon vs by such and so great a hand With reason â—herefore doth S. Bernard require of Religious people a grateful remembrance of such wonderful guifts and a memorie inflamed with wonderful loue 4. Let vs remember how mindful God did require the ancient Iewe should be of the benefit of their deliuerie from the seruitude of Aegypt ordayning the yearlie solemnitie of the Paschal Lamb in memorie of it to be performed with so manie rites and ceremonies and he did almost no special thing in fauour of them for the remembrance of which he did not appoint some certain day in the yeare to be solemnized We therefore we I say hauing been deliuered out of the land of Aegypt that is out of the dark and toylesome prison of this world hauing been fed in the Desert as I haue shewed with the most delightsome Maâ—â—a hauing receaued the Law by the ministerie of Angels to wit our written Rules and the wil of God made knowne dayly vnto vs by the light and conduct of our Superiours how much more iust and reasonable is it that we should keepe a continual and liuelie memorie of this benefit And as God tyed the memorie of those ancient benefits not to euerie ordinarie day but to dayes that were holie festiual to signifie that the remembrance of them must be festiual ful of ioy so the consideration of this our vocation must be alwayes accompanied with cheerful haâ—t alwayes ful of ioy and mirth For what is there that can contristate a Religious man if he know his owne happines for the incommodities which he may suffer are nothing to the comforts which abound in this state When Anna bewayled her vnfruitfulnes her husband Helcana cheered her vp in this manner Anna why weepest thou and wherefore is thy hart aâ—â—licted Am not I better to thee then ten sonnes If one of vs may say thus to another certainly God may with much more reason say it for if we haue God as doubtlesse in Religion we haue him it is more to be valued then if we had al the creatures in the world and the losse of al creatures is abundantly recompenced by only possessing God Besides that in ReligioÌ„ the noblenes of our spirit purchased by forsaking al things and consequently contemning them and liuing continually in the contempt of them makes that there is nothing vpon earth that can either seeme so beautiful as to deserue our loue or so harsh and hateful as we should be afrayd of it Wherefore to conclude if we wil shew ourselues to be what indeed we ought to be and what God desireth we should be we must neuer cease from giuing thanks to God neuer slack or relent in it and though we can neuer returne him so manie thanks as he deserues not beare him that true affection for his benefits which the thing itself requires let vs notwithstanding employ vpon him as manie as our weaknes is capable of and acknowledge at least confesse that he hath so gone beyond vs with the immensitie of his guifts that we shal neuer be able so much as to think sufficiently what thanks is fitting to giue him 5. But if we know the true value of this benefit and esteeme it as we ought it must needs produce in vs the second thing which I spake of to wit an excessiue and euerlasting desire of attayning to perfection so that al our thoughts al the powers of our soule wil be continually bent vpon it For first this is that which God requires at our hands whose wil is our sanctification This his loue demandeth of vs for it hauing been towards vs so profuse and without stint we cannot better nor in a more bountiful manner correspond to his loue then if we loue him againe and adorne and set forth ourselues in that manner that we may truly deserue to be loued by him The state itself in which we are demandeth it because it is nothing els but a profession of vertue and perfection Wherefore as it is a shame for a souldier to be a coward and for a student to be no schollar and men take it as a disgrace to be thought so so in Religion where the studie of vertue sanctitie is only in request it is a shame to be imperfect and to follow that busines but coldly it being the thing which our Lord in the Apocalyps so much complaineth of 6. Finally two things wel considered wil greatly encourage Religious people in that which they haue in hand First that al the commodities and pleasures which I haue discoursed of in al this Treatise are certainly in Religion much greater also then was possible for me to describe yet they are as gold-oare
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