or Slaue is to his Maâ—ster as a parte of any thing is to the whole or as a thing that is in possession is to the possessour for as a parte is not properly for it self but for the whole of which it is parte and that which is in possession is not for it self but for the possessour so is a seruaÌ„t his â—aillers al that he is seeing therfore as we find by the discourse of this Philosopher there may be so great a distance betwixt creatures themselues that some by nature may iustly be subiect to other some among them how farre true shal this be found to be betwixt God and man For a man thâ—ugh he excel anâ—ther man neuer so much yet the difference can be but in wit or learning or wisdome or some such accidental qualitie and though it be neuer so great yet it is limited and not so very greate neither for in nature there is no difference euery one of vs hauing a body of the same earth and a soule of like substance to an others soule But if we compare man with God wisdome with wisdome goodnes with goodnes power with power essence with essence The distance is not only infinite but whatsoeuer man hath he hath it from God and of himself he hath nothing and therfore we may truly say of him that in very deed he hath nothing or rather is nothing Wich is the reason why Saint Paul saith that God is only Powerfull and our Sauiour himself that he is only good and Iob that he only is And if the whole globe of the earth as is taught in the Mathematicks compared with the circumference of the heauens be but as it were a point notwithstanding that the earth of itself is of so great a bulk and the heauens haue their limits what shal we think that one man can be being compared with that Infinitie and that Endlesse Bottom in which so many perfections without number and measure do concurre which the Prophet Dauid with great reason admiring sayth Great is our Lord and exceedingly to be prayâ—ed and of his greatnes there is no end 3. The second Cause why we are not our owne but Gods is because we are made and created by him For among men though there be many reasons and grounds wher-vpon we pretend right to the things of this world as by purchase or deed of guift and the like yet no Title can be greater or more iust then when ourselues haue made a thing or begot it Who doth plant a vineyard sayth S. Paul and doth not caâ—e of the 〈◊〉 thereof so whoeuer buyldeth a house or maketh a chest or any other worke with his owne hands by all right and law is Lord of that worke which is of much greater force in God for by arte no man can do more then giue an outward shape to a thing he cannot produce the nature it self or substance of iron or wood or any thing els nor so much as come neere vnto it but God as S. Augustin speaketh toucheth the very bottom of all things that is the very vtmost farthest degree of their Essence by his strength power and so we find that vpon this title cheefly holy Scripture doth grounde the soueraigntie of God The earth is our Lords sayth the Psalme the fulnes therof the seaâ— his as it were yealding the reason therof he addeth he made it 〈◊〉 hands haue sounded the dry land And againe The heauens are thine and the earth is 〈◊〉 thou hasâ— sounded the circle of the earth and the fulnes therof Thyne is the day and thine is the night thou hast made the dawning of the day and the Sunne And in an other place Myne are al the wild beasts of the woods the beasts vpon the â—â—â—s and the oxâ—n â—yne is gold and mine is syluer finally in the booke of Iob God doth challeng to himself all things togeather all things vnder heauen are myne And Saint Paul in his learned sermon preached at Athens God who made the world and all things that are in it he being Lord of heauen and earth c. wherfore seeing he hath soueraignty ouer all other things because he hath made them all why should he not also haue it ouer men Of whom he speaketh in this manner by his Prophet Ezechiel Behold all the soules are mine as the soule of the Father so the soule of the sonne is mine S. Bernard therfore in one of his sermons doth with great reason conclude from this ground among the rest that wee are wholy gods who made vs as a worke is the workemans Behold he is at hand who made heauen and earth He is thy Creatour thou art his creature he thy Lord thou his seruant he the potter thou the vessell Thou art debtour therfore to him of all that thou art from whom thou hast all To that Lord I say who hath made thee and hath done well for thee and doth serue thee with the course of the starres and with seazon of the ayre and the fruifulnes of the earth and the plentifulnes of fruites Him certainly thou must serue with all thy force and hartyest strength least he behold thee with an angrie eye and despise thee and consume thee for euer And to like purpose S. Laurence Iustinian writeth thus Reason bred in the very bowels of our soules doth call vpon euery one to subiect himself to him from whom he hath his being for the nature of man being created by God and persisting actually in being through him by necessarie course of equitie and Iustice stands obliged to the commands of his Creatour For though man haue receaued benefites with out number for which he is bound to serue God yet this only thing of it self doth oblige him to obedience euen vnto death that from him he hath his being Finally Lactantius sayth also well to the matter which we haue in hand It is apparent that there is no hope of life left to man vnlesse he acknowledge God casting off all former vanities and wretched errour and serue him renouncing this transitory life informe himself in the practise of Religion by the principles of Iustice. For this is the condition with which we are borne that we performe our Iust bounden dutie to God that made vs. That we acknowledge him alone and follow him This is the bond of pietie with which we are obliged and bound to God and from which Religion it selfe hath the name which it beareth 4. The third cause of this subiection is taken from the End of man for when soeuer any thing is made for an other thing it must necessarily be subiect to that for which it was made and be in a kind of seruitude and bondage vnto it and as I may say alwayes Eying it Now certainly nothing is or can be the End of man but God himself For which reason it
special token and ful of comfort is giuen vs by our Sauiour as an euident signe of eternal saluation or damnation in these words The way which leades to perdition is broad and spatious and contrariwise how narrow is the gate and the way streight which leades to life S. Gregorie doth tel vs in plaine tearmes that this narrow gate and way is Religion What is more narrow to a man's mind then to breake his owne wil Of which breaking Truth itself sayth Enter by the narrow gate And what can be more broad and wide then neuer to striue against his owne wil but to suffer himself to be carried without restraint whither-soeuer the motion of his wil doth leade him For these and the like causes Religion is a very certain signe of predestination insomuch that S. Laurence Iustinian sayth Whosoeuer hath been called to the Congregation of the Iust let him assuredly hope to enter that heauenlie Hierusaâ—em after the end of this pilgrimage For it is a great signe of Election to haue the companie of such a Brotherhood and he that is seuered from this wil be easily shut out of that 6. But why should we stand vpon coniectures or vpon reasons in this maâ—ter seing we haue a plaine promise of our Sauiour Euerie one sayth he that shal leaue father or mother or brethren or house or lands for me shal receaue a hundred-fold and possesse life euerlasting This S. Matthew S. Mark S. Luke doe deliuer almost in the self-same words which may be an argumeÌ„t that the Holie Ghost would haue it particularly knowne for a most certain truth Of the hundred-fold which pertaynes to this life I will treate els-where when I shall speake of the pleasantnes of a Religious state now I will only speake of the promise of euerlasting life as an euident token of Predestination And we may consider who it is that maketh this promise what it is that is promised and in what words He that maketh the promise is God Truth itself who cannot mistake nor be changed nor forget nor be hindred from performing whaâ— he wil and hath sayd Wherefore to speake in tearmes vsed commonly among men Religious people hauing our Sauiour's owne hand to shew at the Barie and tribunal-seate of God whervpon they may argue their Case with God as Iob speaketh and demand eternal glorie by vertue therof they cannot desire anie better assurance But they wil not be brought to such an exigent for the same infinit goodnes which moued him to passe the promise wil moue him to performe and accomplish it more fully then be promised 7. The tearmes wherin the promise is couched are large and pregnant Euerie one that shal leaue these things This word of itself is so expresse and general that it comprehendeth al no man excepted that the Diuel may not haue anie ground to cauil nor anie Religious man to mistrust And yet S. Lâ—kâ— speaketh more signally There is no man that hath left house or parents or brethren for the kingdome of God and doth not receaue much more in this life and in the world to come life euerlasting Wherefore certainly no man is excluded from the promise neither poore nor rich nor noble nor meane neither he that hath left much nor he that hath left litle so he leaue al he had finally he is not excluded that being called but at the Ninth howre had but a short time to labour in the Vinyard 8. It is true that Life euerlasting is promised to manie Vertues as to Meekenes Pouertie of spirit Humilitie and aboue al to Charitie which neuer sayleth as the Apostle speaketh yet al this is vncertain and doubtful For who knoweth whether he loue as he ought and vpon the right ground of charitie which is also necessarie And the like may be sayd almost of al vertues which lying hidden within our soules can hardly be perceaued and a man can hardly think he hath them without danger of flattering himself and of presumption so that al our hopes are doubtful But it is otherwise in this one act of a Religious man which hath the promise of so great a reward annexed vnto it For this act is not doubtful obscure or hidden but plaine and manifest to be seen with our verie corporal eyes that possibly the fact cannot be questioned nor the reward if we sayle not in our intention and perseuer therin to the end 9. That which is promised is Life Euerlasting that is to say a most compleat happines ful of blisse and of al good things that can be desired immortal euerlasting which our Sauiour calleth Life because indeed that is the onlie true life which the soule shal then liue when free from this lump of flesh or the flesh itself being made spiritual pure and intire it shal see God face to face as he is and shal be itself transformed into his brightnes That is promised which contayneth al things that can be desired in truth more is promised then thouâ—ht of men can conceaue or with for or vnderstand How high therefore ought we in reason to value this hope so assured and this promise of Christ who is Lord of this life and glorie and a promise confirmed with a kind of oath 10. We reade of S. Antonie of Padua that it was reuealed vnto him that a certain Layman who at that time was of no great good life was one of the Elect. Whervpon the Saint did carrie himself towards him with so much respect and reuerence that euerie one did wonder at it and the Lay man himself was angrie and did in a manner threaten him But the Saint answered he could doe no other then worship him on earth whom he knew to be predestinated to so great glorie 11. And S. Francis once in a trance being assured of his predestination when he came to himself cryed out My Lord God be praysed glorie and honour to him without end And for eight dayes he could not speake of anie other thing nor so much as say his Breuiarie but was stil repeating these words My Lord God be praysed For his soule was ouer-ioyed with so happie tidings and not without great reason Wherefore seing S. Francis did so infinitly reioyce at this kind of promise and al others in like manner to whom it hath been made what account shal a Religious man make of the same For betwixt the two promises there is but this one difference that the one is made to particular men the other to the State And what matter is it so we leaue not the State and liue according vnto it The like we see hapneth among men For Kings and Princes grant certain priuiledges and liberties to particular men and certain to places which comes al to one because the men enioy them so long as they liue in those places as freely as if they had been granted particularly to themselues they are put to no other
his so worthie and great a work These are the reasons why of long time I haue been of opinion that to declare according to my abilitie the Excellence of a Religious State and the vnspeakable profit therof would proue an employment wel deseruing my paynes and labour and be vseful both to set forth the great wisdome of God in so eminent a work as is a Religious life and to abate and suppresse the malicious practises of the Diuel against the same For to this the Prophet Esay doth seeme to exhort vs saying Make knowne his inuentions among the people For certainly as I sayd in the beginning among al those things which haue been by God most aduisedly and most louingly inuented and accomplished for the help and saluation of mankind this manner of liuing vnder Rule and order is to be accounted the cheefest And I haue been the rather induced to vndertake this labour hoping that besids other commodities arising therof the Religious themselues wil be benefited and enabled the better to vnderstand the good which they possesse and to embrace it the more ardently For it may happen that their mind may be sometimes as it were glutted with the riches and greatnes of this benefit or carried aside with attention to other matters or dulled by daylie handling the same things so that themselues shal be strangers to their owne happines and in a manner hunger-starued at a ful board of dainties as it falleth out with country-people that haue gardens and vineyards in occupation and dwelling al their life-time in that delicious sweetnes of ayre with which others are so vehemently taken that they come from places farre distant only to haue a view of them and cannot satisfie themselues with recording the prayses and feeding themselues as it were with the shaddow and remembrance of the pleasure these poore snakes contrariewise take no heed thervnto as if they had euen lost the sense of their eyes which fault were the more fowle in a Religious man because he hath no other busines to attend to but this or at the leastwise he ought to leuel and direct al his other thoughts and employments to this alone for otherwise he debarres himself not only of the pleasure of the place as those countrey-clownes I spake of but of very manie rich commodities and cannot possibly beare towards God so mindful so thankful and so louing a hart as becomes him to do These men therefore as I sayd are al to be rowsed vp so much as we may and encouraged to hold their eyes open vpon the great benefit which they haue receaued that beholding it they may frame their life and behauiour sutable to the great worck therof THE FIRST BOOKE OF THE HAPPINES OF A RELIGIOVS ESTATE TESTIMONIES OF THE ANCIENT Fathers in commendation of a Religious Estate CHAP. I. TWO things among men are of great force in perswading to wit Reason and Auctoritie Reason is grounded in the light which it hath within it self Auctoritie in the light which is in others Which is so farre from diminishing the credit it ought to carrie that it doth rather strengthen assure it For if we thinke it fit to giue assent to things which we haue found out by ourselues and which ourselues haue throughly examined because we dare trust our owne wit and iudgement much more trust and assurance ought we to repose vpon the cunning abilities of such men as we know haue had excellent guifts of vnderstanding and wisedome and whom we acknowledge to be farre aboue vs. Wherefore those verie scieÌ„ces which canuasse truth vpon the point of Reason do not lay Auctoritie aside but each of them haue their authours and soueraigne teachers whose positions they defend with tooth and nayle which in sciences which ayme at the direction of manners ought much rather to be practised because to make a right estimate of these things besids sharpnes of wit we must haue a will good and vpright which by vertue alone is engendred oftimes also we stand in need of experience in that which we are to resolue on wherefore as euery one doth think it reasonable in whatsoeuer art or science he doth meanâ— to study to make choyce of some prime man vpon whom he may rely and allow as warrantable whatsoeuer that man hath plainely set downe in writing or couertly giuen to vnderstand as for the precepts of Rhetorick we Choose Cicero or Demosthenes Aristotle or Plato in Philosophie In the Mathematicks Euclide or some other writer of note So in the schoole of Christ we haue some heads and leaders whose sayings ought to beare the greater sway with vs because themselues were so eminent in learning and vertue that we may iustly perswade ourselues that they did not only by the strength of their owne wit discouer great matters but were also particularly inlightned by God Wherfore in this subiect which I haue vndertaken to handle touching the Happines of a Religious life I haue thought good to lay downe first of all the sayings of some such prime Auctours and Saints plainly and as they haue been deliuered by themselues without any discourse or glosse of my owne vpon them hoping that they will carie the greater weight with euery body in regard that all of them one or two perhaps excepted haue bestowed all or the best part of their whole life and labour in the practise of that which they haue coÌ„mended so that their Auctoritie doth not want experience to strengthen it of which I spake before These men therfore we shall place in the very front vant of the battaile as the strongest fence of our Cause 2. S. Gregoire Nazianzen shall be the formost He esteemeth Religious men to be the most choyce and the wisest part of the Church for those sayth he are to be accounted wiser then the rest who haue seuered themselues from the acquaintance of the world and consecrate their life to God our Nazareans I meane And in another place he stileth them such as haue raysed themselues aboue the earth liue free from the bands of Mariage haue litle traffick with the world haue ordered the course of their life so as daye and night they prayse God with godly Hymnes They hate the goods of the earth with which the Prince of this world is wont to inveigle the harts of people which he changeth very often from one to another and the hoâ—e of those riches which neuer forsake their owners they esteeme equiualent to all manner of wealth They long not after that Rib which foolishly loueth the body they repose not their hopes vpon a new ranck of Children they place not their trust vpon their brethren and kinsfolk or vpon their CoÌ„pagnions that is vpon flesh and blood which shall shortly perish neither doe they couet the glorie of this world which doth quickly vanish but they fixe their mind wholy vpoÌ„ God and fasten their Cables to him as to an immoueable
the Authour of that Treatise of the Single life of the Clergie sayth wel that the farther a man is from aduersitie the lesse he feeles it and he that comes not where there is much pleasure is lesse stirred to pleasure and he that sees not riches is lesse tempted with auarice To me it seemes too violent a thing for a man alwayes to haue his eye vpon that which is delightful and pleasing and stil to striue and ouercome himself in abstayning from it and it cannot last long for it is an old Saying receaued euen among Philosophers that No violent thing is euerlasting We see it with our eyes and experience it dayly within our selues in the combat which we suffer in ouercoming our appetite and delight in meate For if we be at a ful board set-forth with varietie of dayntie distâ—es curiously dressed they set such an edge vpon our stomack that we haue great difficultie to temper ourselues find it very hard to eate with that moderation that we exceed not the limits of temperance sobrietie But if a man come not to board then it is easie to abstayne because the thought of the selfsame things doth not so whet our appetite as doth the sight of them the same may be sayd of al other things for the nature of our desire passion is the same the force of Sense is alike in al. 8. S. Augustin in his Confessions relates of Alipius a passage expressing liuely that now we speake of This Alipius in former times was much taken with an itching desire of seing the sword-fights or fencing-games and such like sports and being reclaymed from that madnes by S. Augustin continued his good resolution a long time til once falling vpon some of his companions he was lead by them with a friendlie kind of violeÌ„ce to the fencing-game yet he went with purpose to keep his eyes shut al the time and not to behold anie thing that passed He did so for a while but vpon some accident or other of the game the people gaue a great shout and he could hold no longer but lifted-vp his eyes to see what it was thinking within himself to contemne it whatsoeuer it should be But it hapned farre otherwise for as S. Augustin speaketh he beheld it and gaue a shout and was transported and from thence carried away that madnes with him which netled him to returne not only with those by whom he had been drawne thither but more eagerly then they himself drawing others also after him 9. This which deceaued Alipius at the swordplayes hath deceaued and doth deceaue manie others dayly in farre worse things it is more then the weaknes of man can wel away with to abide the shock of the allurements which do confront vs specially if the fight continue any thing long for though we abide the brunt for a while yet either we grow negligent and lay aside our armour or we grow wearie of the battail and cast al quite away and so are easily ouercome Wherefore the aduise of S. Basil is none of the worst to wit not only to bridle our inward passions and desires but to auoyd the meeting with those external things which may rubbe vpon our desires and darken our iudgement and vnderstanding and so rayse trouble and warre within vs. For it is il but pardonable to be ouercome in a warre which an other rayseth against our wil but to bring trouble voluntarily vpon ourselues and to thrust ourselues vpon mischief when we need not scarce deserues either pardon or pittie 10. By al which as we may euidently discouer the danger of a Secular life so we plainly see the happines of a Religious state in that it is sequestred from possession vse and traffick with anie earthlie thing and consequently neither the creatures themselues which they haue casheered nor the Diuel who workes vpon vs by meanes of creatures can haue accesse to defile their harts Wherefore S. Macarius sayd wel that this general renunciation of al things doth not only inuite but constrayne vs to seeke heauenlie things and that this is the chief reason why Christ aduiseth vs to forsake our kindred and to sel al and giue it to the poore because knowing that the Diuel doth vse these things as instruments to withdraw our thoughts to earthlie things he bids vs leaue them al to the end we may perforce seeke heauenlie things and keepe our harts fixed vpon God The Fift fruit of Religion Commoditie of seruing God CHAP. XVII ANother great benefit of a Religious state much importing vs towards the eternal welfare of our soules is the commoditie of attending to the knowledge and due consideration of al that which may concerne the wel-ordering of our life and attayning of Saluation There be those that liue in the world as if they had no soule to saue so wedded to things present that they do not so much as dreame of what is to come heerafter nor take anie care of future things they neuer consider who they are and from whence or what wil be their end they think not of the way they walk and whither at last it wil bring them if they continue to liue after the manner they haue begun though it import them more to consider it then anie other busines they haue in hand And liuing thus in perpetual ignorance of Spiritual things and of whatsoeuer belongeth to the seruice of God and the good of their owne soules they runne headlong into most grieuous sinnes and see it not poore soules nor feele it not Insomuch that the Prophet Hieremie doth with great reason make this the sole cause of al the mischief which is in the world The whole earth is vtterly desolate because no bodie doth bethink himself in his hart the frame and building of our Saluation depending in a manner vpon the attentiue and diligent consideration of those grounds of our life which I mentioned For consideration breeds knowledge knowledge loue loue a desire and endeauour to prosecute those things which we know and loue and to shunne the contrarie And if we be desirous to vnderstand the manifold fruits of Consideration S. Bernard doth set them downe at large in the Bookes which he wrote of that subiect to Pope Eugenius where among manie other things he sayth thus Consideration purifyeth the fountaine that is the mind from which it springeth it moderateth our affections it guideth our actions it reformeth excesses it giueth stayednes to our behauiour credit and order to our life and encreaseth knowledge of Diuine and humane things It distinguisheth things which are confused vniteth them that are distracted gathereth them to eather that are dispersed diueâ—h into secrets searcheth-out truths discusseth that which is probable discouereth that which is fayned and counterfet It fore-casteth what is to be done iâ— examineth that which is done that nothing may remayne vncorrect in the mind or wanting reformation In prosperitie it
purchased with his owne most pretious bloud are in a manner fallen within compasse of the walles of Religion vpon Religious people alone For though they be giuen for al Christians manie scarce make vse of them manie not at al howsoeuer Religious people certainly may best enioy them and with greatest ease Among these guifts we reckon the Sacraments of the Church and chiefly those two which are so ful of grace and so much the more beneficial because they alone amoÌ„g the rest may be dayly vsed to wit the Sacrament of Confession and of the holie Eucharist wherin after CoÌ„fession we feed vpon the verie Bodie Bloud of our Sauiour from whence vnspeakable ioy happines is deriued to our sâ—ules Now therefore though this infinit treasure be layd open for al the Faithful to partake of it yet who seeth not that Religiouâ— people doe make faire better vse of it haue greater commodiâ—ie for it Secular people most commonly are hindred either wholy from receauing these Sacraments or from receauing them so worthily as the maiedie of them doth require by the daylie cares and troubles passions and affâ—ctâ—ons to which that course of life is continually subiect the state of Religion being free from secular busines and vexation and wholy composed to the end to taste of God doth help the subiects therof in the vse of these Sacraments aâ— in al other things The like may be sayd of al other spiritual riches chiefly of holie Scripture which as it is profitable for al occasions withal most delightful to reade studie so we finde by experieÌ„ce that very few others besides Religious men doe employ themselues in the studie therof with that feeling that spirit with which it is fitting so holie a thing should be handled 8. A certain spiritual Authour sayth truly and wel that as for the life of our bodie we neede meate to refresh it light to direct it so to maintaine the life of our soule â—e must haue meate and light Our meate is the blessed Bodie of our Lord our light is the Word of God a lamerne to our â—â—etâ— as the Prophet spâ—aketh Therefore as I began to say though these heauenlie guifts be infinitly pâ—â—fitable and necessarie and indifferently proposed to euerie one yet they are not knowne to al neither wil al that know them vse them Religious people in a manner doe nothing else and consequently euerie bodie must needs conâ—â—â—le that they are in ful and perfect possession of al the riches and iewels whiâ—h Câ—riâ—t our Sauiour hath most bountifully bestowed vpon his Spouse the Church and of whaâ—soeuer is therin holie beneficial and pretious descended from heauen vpon mankind I might say that Religious people only haue them because few others haue â—he wil or leasure to make vse of them howsoeuer it is sufficient thâ—t Religious people haue them in that abundâ—â—e which I haue declared These are the ornaments of a Religious state 〈…〉 is so much enriched and embellished these we may liken to the fouâ—e Riuers 〈◊〉 out of Paradise for the foure fountains of Grace of which I haue discoursed doe flow from the Paradise of Religion washing ouâ— sâ—ules tâ— make them brighter and watering them that they may become more fruitful The eleuenth fruit of Religion Greater merit by vertue of the State CHAP. XXIII AS the sunne which giues light vnto the earth hath light within itself and borroweth it not abroad as the rest of the starres doe from the sunne so God only hath Being and Blessednes of himself al other things receaue their being and blessednes by his bountiful guift and participation they receaue I say life and being without anie cooperation of their owne thervnto for before they were they could conferre nothing to their being but to the attayning of happines God hath ordayned they should concurre with their owne works and such works as may haue some proportion and congruence with the final End for which they were made 2. The Iustice of God which he alwayes regardeth required this proceeding and it was also for our honour that so great a good should not be giuen vs sleeping but that we should employ our industrie and prowesse in purchasse therof This is the reason why we were put into this course of pilgrimage vpon earth and to this end al our life is directed whervpon holie Iob doth fitly tearme himself and al vs day-labourers who haue nothing but what they earne day by day by strength of their armes and sweat of their brow Our Sauiour in like manner resembleth al men to Marchants in the Parable where the Maister of the house distributing his Talents among his seruants speakes thus vnto them Trade 〈◊〉 come giuing vs to vnderstand that this life is no other but a kind of trading or trafficking not in earthlie but in heauenlie marchandise Wherefore as marchants employ their whole industrie and labour to become rich and wealthie and therefore doe withdraw themselues from al other exercises as hunting â—iding or following the camp they seeke al occasions of gayne let nothing slip whereby they may hope for anie lucre and esteeme al care and labour sweet so that they thriue by it much more ought we to do the like in this spiritual trade of ours the benefit therof being euerlasting And hence we may gather two things First the miserie of this world wherin people liue in great barrennes and dearth of al spiritual commodities their harts being altogeather set vpon earthlie pelfe secondly the happines of a Religious state wherin we may euerie moment of time encrease our heauenlie stock with great ease and facilitie Much might be sayd of the blindnes and indeed madnes of Secular people who so vnprofitably lauish away this short moment of time which was giuen to purchase Eâ—ernitie in temporal things subiect to corruption But I wil content myself with one place of S. Gregorie who discoursing vpon those words of Iob They shal walk in vayne and perish doth wel expresse their foolishnes for why may I not cal them fooles that voluntarily draw vpon themselues so infinit a losse S. Gregorie therefore sayth thus They walke in vayne who carrie nothing hence with them of the fruit of their labour one striues to rise to honour another employeth his whole endeauour to encrease his wealth a third runnes himself out of breath after humane prayse but because euerie bodie must leaue these things behind him when he dyes he that hath nothing to carrie with him before the Iudge spends his labours in vayne The Law aduiseth vs to the contrarie Thou shalt not appeare in my sight emptie He that goeth not prouided of merit of good works to deserue eternal life appeareth emptie in the sight of God but of the Iust the Psalmist sayth Coming they shal come with â—y bearing their bundles They who shew good works within themselues whereby they may deserue life come
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
and honour that could be to be the handmaide of Christ. And certainly as I sayed it behooueth al men to be of the same mind Christians especially 5. That we find the like deliuered by heathen writers is much more to be admired And yet Plato in his dialogues of a common weale discourseth after this manner Next after God we must honour our owne mind but it is no true honour if puffed vp with a foolish opinion of our selues we commend our selues or let our mind do whatsoeuer it hath a fancie to much lesse if we giue our selues ouer to pleasure For this were rather to affront it and fil it ful of mischeefe and repentance Neither doth he honour his mind that esteemeth this life to be any great good thing because he also doth disgrace and defile it Nor he that preferreth corporal beautie before vertue or heapeth richâ—â— vniustly Al these do lauish that which in the mind is most beautiful and most honourable for a smale and idle gayne because al the goods of the earth or vnder earth cannot equal vertue only And consequently the only true honour is to follow that which is vpright and honest 6. Aristotle doth not only deliuer the selfe same more exprestly but addeth the reason why most men are mistaken in their iudgment touching this point He sayth that honour is only due to vertue as a reward therof and a reward nothing answerable to it but farre short of it Because no honour is great enough for perfect vertue Also that euery thing that is excellent in goodnes deserueth honour and because commonly people take nothing to be good but that which is outward as nobilitie of descent riches coÌ„mand and the like they honour them more as men excellent aboue others in whom they find these things But in truth an honest maÌ„ only is he that is to be honoured and they that haue these other things without vertue deserue no honour though the practise be otherwise in such as put themselues forward in the world and think because it outward apparence they are great that therfore they are truly to be preferred before others 7. And besides the auctoritie of Aristotle and others there is an other reason which is very plaine and euident For as we see God hath created three differences of natures in this world on consisting of spirit and vnderstanding only as the Angels One wholy corporal as beasts One of a middle composition betwixt them both or rather contayning them both which is man who hath flesh as beastes and spirit and vnderstanding as the Angels And consequently man performeth the functions of both natures vnderstanding things considering their beginning and causes remembring that which is past forethinking that which is to come as the Angels do and eating drinking sleeping greeuing breeding growing increasing dying as beasts so that placed as it were in the middle betwixt them both that way which in the course of his life and behauiour he bendeth himself to that nature he doth become most like If he take the path of sense and sensual or carnal pleasure he becometh a very beast which is that which the Prophet sayth Man when he was in honour did not vnderstand he is compared to the foolish beastes and made like vnto them If he gouerne himself by reason and suppressing desires of the flesh follow that which is spiritual be becomes not only like the Angels but like to God and increaseth more and more the true resemblance of him in himself according to the testimonie of the same Prophet I sayed you are Gods Wherfore there is as much difference betwixt one that liueth according to the flesh as the Apostle speaketh and one that liuech according to the spirit I do not say as there is betwixt a Porter and a King for though this distance be great it is stil within compasse of the same nature but as there is betwixt a beast and an Angel Nothing being more contemptible then the one nothing vnder God more honourable then the other 8. Wherfore we must needs conclude that true worth true Honour true Nobilitie consisteth in vertue only Which whosoeuer doth not vnderstand hath not eyes to be hold the glorie of vertue And that which S. Gregorie sayth proueth true in such a man That carnal people though for humane wisdome they seeme to be reasonable creatures want the light of liue reason because they see only with the eyes which the serpent opened For sayth he if they saw the spiritual glorie of vertue doubtlesse they would couet to haue it within them as wel as other qualities OF THE DIGNITIE OF Religious Pouertie CHAP. III. EVERY vertue that a man doth throughly practice doth beget him in the eyes and opinion of other men great admiration and people are in a manner forced to loue him and respect him for it And the rarer and more excellent the vertues are and more hard to compasse they work this effect of loue and admiration more forcibly because as their beauty and splendour is greater so they draw peoples thoughts the more to admire them In which number doubtlesse the vertues proper to a Religious state ought to be ranked as truly innobling those that possesse them Wherfore we will say something of euery one of them in particular And first of Pouertie which as Saint Ambrose telleth vs Is the formost in degree and as it were the Mother of other vertues 2. Of the benefit and commoditie of Pouertie we haue discoursed sufficiently in the precedent booke here we are to speake as I sayd of the dignitie of it Which we shall come the easier to vnderstand if we first suppose that we talk not heere of Pouertie which is forced vppon a man by necessitie or by some suddaine or violent accident for such Pouertie is base and sordide and odious among men and not without reason because seing it is not voluntarie it deserues no commendation and being subiect to many inconueniences from abroad it hath no inward comfort at home to solace it it quencheth not the desire of hauing but inflameth it it is so farre from bringing quiet and contentment with it that it rather breedeth nothing but care and anxietie and anguish of mind 3. Euangelical Pouertie which is that which Religious people professe is of a farre other straine for it is voluntarie willingly vndertaken willingly vndergone and borne Though it might haue riches and whole mountaines of gold it esteemeth al as dung with the Apostle for the loue of God and hope of heauenly treasure and setting al things at naught is seated aboue all and after a strange manner possesseth al by treading al vnder foot They that professe it cast away not onely that which is superfluous to bring themselues to the state of which the wiseman speaketh Giue me neither riches nor Pouertie but grant me onely things needful for my sustenance but they depriue themselues of necessaries and put
Monastical habit vnknown what he was and gaue himself to much fasting and watching and other austerities When he drew towards his end he called them altogeather and declared who he was giuing this glorious testimonie of a Religious course that hauing had trial both of it and of the life of a King he found that without comparison a Religious life was to be preferred For heer sayth he I haue slept quietly without anie feare at al heer rootes and hearbes and a cup of cold water hath sauoured farre sweeter to me then al my Princelie daynties did before for they were continually mingled with much gal and bitternes of care and danger and consequently this smal time that I haue liued amongst you hath been to me farre more happie then al the time I liued floating in pleasures and haue learned by my owne experience that that life compared wiâ—h this is rather to be called death This was the iudgement of that King at his death Of the Power of Iudicature which Religious men shal haue CHAP. XVII AL worldlie command and dignitie endeth with this life but Religious people haue manie prerogatiues in this life and shal enioy manie more in the life to come among which we must reckon that in the latter day they shal sit with Christ in Iudgement to giue fauourable sentence vpon them that shal stand at the right hand and a terrible sentence vpon them that shal stand on the left And to the end we may the better vnderstand the greatnes of this Prerogatiue we wil consider somewhat of the horrour and terriblenes of that day of that day I say which the Prophet Sophonias describeth in these wordes The great day of our Lord is at hand it is at hand and very swift The voice of the day of our Lord is bitter there the strong shal be afflicted That day a day of wrath a day of tribulation and anguish a day of calamitie and miserie a day of darkenes and mist a day of clowds and â—hirlwinds a day of the trumpet and of the sound of the trumpet In which strayne the Prophet Ioel doth also speak when terrifyed as it were with the presence of that day he sayth thus Let al the dwellers of the earth be troubled because the day of our Lord doth come because the day of darkenes and mist is at hand the day of clowds and whirl-winds For the day of our Lord is great and very terrible and who wil abide it S. Gregorie doth â—ightly make a coniecture of the terriblenes of that time by that which hapned at the entrance of the Passion of our Sauiour when with one mild answer of his mouth he struck al his armed aduersaries to the ground What therfore sayth S. Gregorie wil he doe when he shal come to iudge seing he stonned al his enemies with a word when he came to be iudged What Iudgement wil that be which he wil exercise being Immortal seing no man could withstand his voyce when he was yet mortal who wil be able to abide his wrath when his verie meeknes was not to be abidden Wherefore at such a time when al the men of the world shal be apaled and stand amazed with feare and sorrow and expectation of the rigid sentence of such a Iudge then in that general vexation of al men to be without feare and trouble and attend that last and irreuocable decree and sentence with ioy must needs be an inestimable and excessiue benefit 2. S. Iohn Chrisostom sayth that Religion affordeth this benefit for first in this life it filleth a man with al good things and secondly in the life to come it presenteth vs before the Tribunal of God ioyful and sporting when the Princes of the earth whom before al men adored shal be seuerely punished for their offences S. Bernard fitly applyeth to the same effect that which is sayd in the Psalme Because he wil deliuer me from the snare of the hunters and from the bitter word He sayth that this snare is that which the Apostle speaketh of when he sayth They that wil be rich sal into temptation and into the snare of the Diuel and that the bitter word is the last sentence in the day of Iudgement And turning his speach to his Brethren he speaketh thus You that haue forsaken al and followed the Sonne of man who had not where the leane his head reioyce and say He hath deliuered me from the snare of the hunters Prayse him with al your hart al your soule al your strength and from the verie bottome of your hart giue him thanks saying because he hath deliuered me from the snare of the hunters And that you may know how great this benefit is and vnderstand the things which are giuen you by god harken what followeth And from a bitter word O man or rather beast that thou art didst thou not feare the snare at least stand in awe of the hammer From a bitter word What is this bitter word but Let the wicked be takes away that he see not the glorie of God Go you accursed into eternal fire But you my Brethren you that haue wings before whose eyes it is in vayne to cast the net you that haue forsaken the wealth of this world why should you feare a bitter word seing you haue been deliuered from the snare For to whome shal it be sayd Go you accursed into euerlasting fire for I was hungrie and you gaue me not to eat To whome I say shal this be spoken but to them that had wealth in this world Are not your harts much reioyced at this word and filled with spiritual contentment doe you not value your Pouertie farre beyond al worldlie treasure in regard it is your Pouertie which freeth you from this bitter word For how can we think that God wil require at our hands that which we haue forsaken for his loue Al this is of S. Bernard 3. Wherefore if this happie course did bring no other commoditie to Religious people but that at that time when other men wither away for feare and expectation of the things which are to come vpon them they exalt because their redemption approacheth this one thing were benefit sufficient to make a man think al the labour and crosses which he endureth very wel bestowed But there is yet another thing which giueth Religious men farre greater securitie and addeth also a farre greater dignitie to wit that in the power of Iudicature which Christ hath receaued from his Father they haue their part and place and are not to stand at the Barre to be iudged but to sit vpon the Bench to administer Iustice. Which is so high a prerogatiue that it could not possibly come into the thought of anie man to be so bold as to hope for it nor yet scarce to belieue that such a dignitie should be cast vpon him but that He that doth preferre him vnto it can doe â—â— things and cannot fayle of
in the hart of this good man ought in reason to sway as much with euerie bodie els and of itself alone were indeed sufficient to encourage anie bodie were he neuer so infirme and weake But to returne to our former discourse by this we may see that the Grace of God doth so temper the hardnes which seemes to be in Religion that really it is not felt but is rather pleasant and to be desired And it is no such great wonder that it should be so For if there be an art to sweeten sowre fruits and to put a delicious tast into an vnsauourie gourd or such like green and â—arâ—h â—uvcie commodities tempering them with sugar or honie or the like preseruers shal we think that in Christian Religion there is no art to take away 〈◊〉 difficulties which flesh and bloud suggest Certainly there is and an art faâ—re easier to learne and put in practise then the other in regard it wholy depends of the minâ— which if it be once resolued nothing is hard vnto it but al things easie and obuious 8. And to make it so euident that no bodie shal be able to denye it let vs consider the meanes which Religion vseth to alay these difficulties to sweeten them for it is a matter which doth much import Among manie wayes therefore which it hath very effectual to this purpose first it sets before our eyes the immensitie of the rewards of heauen due to our labours the eâ—etnitie of them the infinit felicitie which there we shal enioy and by these considerations inflames vs with the loue of that heauenlie happines which once enkindled makes al labour no labour at al S. Augustin discoursing at large and rarely as he is wont of this subiect in one of his Sermons bringeth manie examples of men that for human ends haue suffered inhuman and cruel things as to be cut and lanced burned to prorâ—gue a few vncertain dayes of this life of souldiers that for a smal stipend runne vpon the pikes and into the verie mouth of death of huntsmen that for a short pleasure put themsâ—â—â—es to excessiue lâ—bour and toyle and concludeth thus How much more assuredâ—y and more easily shal Charitie in regard of true Beatitude effect that which worldlie pretences as much as they were able haue effected to our miserie How easily may whatsoeuer temporal aduersitie be endured to auoyd eternal punishment and to purchase eternal quiet Thus sayth S. Augustin and much more to the same effect which it seemeth that great S. Francis vnderstood very wel and in one word expressed it once very liuely Fâ—r his carnal brother and indeed truly carnal seing him once in the midst of winter half naked as he was shiuering for cold sent one vnto him with a bitter ieast moâ—e bitter indeed then was fit to come from a brother to aske him how he would sel him a dramme of that sweat of his But the Saint returned answer with a chearful countenance in these words Tel my brother that I haue sold it al already to my Lord God it a very deare price And after some yeares the same Saint being much tormented with excessiue payne in his bodie and grieuously assaulâ—ed withal by the Diuel with new strange deuises that it was not almost possible for flesh and bloud to beare it a voyce from heauen spake vnto him and baâ— him be of good cheare because by those afflictions he purchased to himself so much treasure that though al the earth should be turned into gold al the stones into diamonds and al the water into balsame it were not comparable vnto it At which voyce he was so reuiued that he felt no more payne but instantly calling his Brethren vnto him for ioy related what heauenlie comfort he had receaued What payne therefore or what trouble can there be in Religion which such a thought wil not easily blow ouer seing it was able so suddenly to alay and quite take away so vnsufferable so lasting a payne as S. Francis at that time endured 9. Let vs conclude therefore with S. Bernard that this feare which as he speaketh is wont to shake the beginnings of our conuersion which the horrour of so austere a life and the austerenes of so vnwonted exercises thrusts vpon vs at our entrance is that Night-feare which the Royal Prophet mentioneth in his ninetieth Psalme and is therefore called a Night-feare because if the day did shine vpon vs in that heauenlie light we did compare the labours of Religion with the rewards which we expect in heauen the feare of the labour would be nothing in regard of the desire of the rewards coÌ„sidered in a cleare light For the passions of this time are not condigne to the future glorie which shal be reuealed in vs. But now sayth S. Bernard because they are hidden from our eyes and the night is stil in our Hemisphere we are tempted by the Night-feare are afraide to suffer the present euils for the good which as yet we doe not see 10. This is the first salue remedie which God hath prouided for vs to alay the difficulties which occurre in Religion Another is the abundance of spiritual comforts wherof I haue spoken before And it is as if a bodie should seeke a drop of water in a great vessel of wine for the troubles which are incident to a Religious life are so wholy drowned absorpt in the abundance of the sweetnes of it that it tastes of nothing but sweetnes To which purpose S. Bernard alluding to a saying of the Apostle among diuers other commodities of Religion touching briefly vpon this particular sayth thus The passions of this time are not condigne to our sinnes past and forgiuen vs nor to the present comfort of grace which is giuen vs nor to the future glorie which is promised vs. Finally there is no bitternes so great in it which the slâ—wer cast-in by the Prophet doth not sweeten which Wisdome the tree of life doth not seazon And we shal the more easily belieue al this to be true not hard to compasse if we coÌ„sider that the difficulties which are in Religion are but smal in pettie matters if we weigh them right For al difficulties of greater consequence such as are so ordinarie and so distastful in the world hapning between man wife and vpon other occasions of marriage sinister accidents by losse of goods impeachment of our credit and good name the like are farre from a Religious life And moreouer the goodnes and mercie of God is such towards vs that the more miserie we suffer for his sake the more spiritual ioy and comfort he sends vs as when Daniel was in the Denne with the Lions without al meanes of relief he prouided him a dinner from a farre-of and sent it in vnto him For it is a general rule with God and a constant manner of proceeding which
sorie sayâ—h he for some drosse that comes off we haue comfort of more ornament that remaines doe not therefore for the scumme that offends your eyes loathe the oyle-presses which fil the cellars of our Lord with the fruit of a more bright shining oyle He calleth the Church and the Soules of the Faithful Cellars of our Lord giuing vs to vnderstand that both the Church and euerie particular Soule is enlightned with this oyle that is by a Religious State and by the work and example of Religious people 10. Finally it is not amisse to reflect that if they were Angels that obiected these things they might haue some right to doe it because they liue without flesh and bloud free from sinne and it were to be wished if it were possible that we might exchange this our life with theirs But seing they be Secular people that make this busines and al this comparison is betwixt their life and ours I know not what they can pretend in al this discourse seing they cannot be so shamelesse as to preferre their State before a Religious State finding as they doe in their owne that they fal so often that vertue is so scarce among them that their rewards and deserts are so short in the world to come To which purpose S. Anselmâ— hath this excellent saying in one of his Epistles Perhaps some bodie wil say that in the Order of Monks also there is danger O the man that sayth so Why doth he not think what he sayth O reasonable creature Is this reasonable counsel because there is danger euerie where therefore choose to say where the danger is greater Finally he that endeauoureth to loue God only if he keepe his purpose to the end a sure of saluation But he that wil loue the world if he doe not forgoe his purpose before the end either must not expect saluation or his saluation wil be doubtful or lesse Thus sayth S. Anselme An Answer to their Argument that say If al should become Religious the world would perish CHAP. XXVI SOME obiect sometimes against Religous courses as a great inconuenience that they wil be wel-nigh the destruction of the world because if al betake themselues to a single life the world must needs be dispeopled for want of posteritie This is no new obiection but aduanced in ancient times and canuassed manie Ages past For S. Augustin propoundeth it in a certain place after this manner I know some that mutter What and if al wil abstaine from al carnal copulation how shal mankind subsist S. Iohn Chrysostome doth not only propound the question but heapeth manie inconueniences that would follow If al should follow that good sayth he not to touch a woman at al al things would perish citties families lands trades cattle and whatsoeuer growes out of the earth For as when a General is slayne in the field the whole armie must needes be put to route so if you take Man out of the way who is the Prince of this world nothing els can subsist or be preserued consequently this Counsel would fil the whole world with innumerable calamities 2. This obiection therefore is ancient and long agoe strangled by the holie Fathers S. Augustin answereth thus Would to God al would doe so the Citâ—ie of God would be much sooner filled and the end of the world hastned on And his answer is good for how much better were it that the Kingdome of God were come which we dayly beg and haue been taught to doe so by our Sauiour himself and that GOD as the Apostle speaketh were Alin Al which shal be when Christ our Sauiour shal haue subiected al to his heauenlie Father then to prolong our liues in this confusion and mingle of al things And if it should fal-out as S. Augustin wisheth that al should liue a single life and chast it were an euident signe of the wil of God that the world should haue end and it can not come to a better end then if generally al should consecrate themselues soule and bodie to so holie a life 3. S. Hierome answereth the same obiection after an other manner Feare not sayth he least al be Virgins Virginitie is a hard thing and therefore rare because it is â—ard Which answer of S. Hierom's is the stronger if we compare it with the saying of our Sauiour Not al receaue this word Manie there be whom God out of his secret iudgements doth not vouchsafe so great a benefit others he calles to be partakers of it and they giue no eare to his calling but charmed with the pleasures of this world they cannot get their feet out of the nets in which they are intangled finally others vpon other motiues hindrances are so held back that the truth of that which Truth itself deliuered in the Ghospel is very playnly to be seen The way is narrow which leads to heauen and few doe find it Which was spoken indeed of the ordinarie way which al Christians ought to walke but is much more verifyed in the way which Religious people take iâ—â—omuch that in regard of the narrownes of it al Secular wayes may be said to be broad And not only the infirmitie of man which taketh place in the farre greater part doth not allow this benefit in the coÌ„mon ordinarie among men but it belongeth also to the prouident wisdome of Almightie God to haue care that there be alwayes some to attend to posteritie so long as his wil is this inferiour world should last which prouidence of his watching ouer the verie beasts and wormes of the earth and preseruing euerie thing in kind as it was first created no man can haue cause to misdoubt that he wil forsake mankind 4. S. Iohn Chrysostome doth laugh at these people that are so sollicitous to vphold the world and labouring so earnestly that mankind fal not to decay which concernes them not to think of lay aside al care of their owne soule as if it belonged not vnto them and consequently that they do it not out of a desire of the common good but to colour their negligence and sloath And telles vs withal a truth which is worth the obseruing that Marriage of itself doth not propagate mankind because the parties are often barren as it hapned in Abraham but it is the blessing which God giues and God can multiplye men as he thinks good Then he sheweth how there were two reasons in the institution of Marriage the one to beget children the other to extinguish natural lust in that kind and sayth that the first now ceaseth seing the world is so ful that it is rather ouercharged as for the other reason there can be no question but that lust is farre more perfectly extinguished by the grace of God and by the vertue of Chastitie then by the vse of Matrimonie 5. But some bodie wil say that the difference of Sexes and the facultie of