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
him sharply for it hauing vnderstood by reuelation that it was not his fasting but the other's obedience that obtained it 9. Such therefore is the dignitie of Obedience as to be worthie to be declared by such extraordinarie miracles And no wonder For they that liue in Obedience haue put themselues wholy into the hands of God to be entirely possessed and gouerned by him And consequently that which is in the Prophet Esay is fulfilled in them Thou shalt be a crowne of glorie in my hand and a kinglie diadome in the hand of thy God From which glorie and excellentie the commodities also doe follow which are there mentioned Thou shalt no longer be called the forsaken and thy land shal be no more called desolate but thou shalt be called My wil in it Which glorious name and much more the thing it self to whome doth it more fitly agree then to a Religious man who by obedience is so wholy as I sayd in God's possession that the Diuine wil is in him alwayes most perfectly performed in al things Men therefore may reioice if they wil in whatsoeuer other titles of honour and be called Kings and Princes and Cardinals A Religious soule hath farre more solid ground of ioy in this name which God hath imposed and wherein is briefly comprized al that is Good My wil is in it That a Religious man is aboue al earthlie things and how glorious this is CHAP. VI. IF the dignitie of euerie one of these Vowes by itself be so very great as we haue shewed what splendour and dignitie must needs arise of them al when they meet togeather as they do in a Religious state it consisting wholy of these three Vowes concurring in one with al that which is good and excellent in them to make vphold and adorne the nature substance and essence of Religion which once set on foot and vndertaken besides the seueral greatnesses and ornaments which rise of seueral things in it it hath one general operation rare and admirable to wit that it breedes in him that embraces it so generous so noble and so loftie a disposition of minde that seated aboue al worldlie things he beholds them as things vnworthie to be regarded he despiseth them he sets them at naught and contemnes them and doth not only not hunt after them as worldlings who wholy employ themselues in the pursuit of them and runne into so manie debates and differences among themselues about them but when they are offered he refuseth them when he had plentie of them he cast them away he spurnes at them as dirt or as we sayd before out of the Apostle he loathes them as dung which as base and stinking is hateful How proper this disposition of minde is to a Religious state and how naturally and how deeply it is ingrafted in it S. Gregorie wil tel vs describing his owne state of minde in both his changes when first he was Religious and afterwards chosen Pope of Rome These are his words Desiâ—ing nothing in this world nor fearing anie thing from it I seemed to myself to stand as it were vpon the top of al things in so much that I did almost think that fulfilled in me which by the promise of our Lord I had learned out of the Prophet I wil lift thee vp aboue the heighths of the earth for he is lifted aboue the heighths of the earth who by contempt of minde treades vnder foot the things which seeme in the world high and glorious But suddenly blowne off by the tempest of this temptation from the heighth I was in I am fallen into feares and tremblings for though in behalf of my self I doe not feare yet of those that are committed to my charge I greately stand in feare 2. Which is not the sense of S. Gregorie only but S. Gregorie hauing taken it from Religion it is the general perswasion of al Religious people that liue according to their Rule and indeed of Religion itself Al haue this spirit infused into them togeather with the minde and resoâ—â—â—ion which is giuen them to forsake the world For they could not forsake it but that they contemne it nor could they contemne it but that they are raysed in minde aboue it And they forsake not only that which they haue in present which oftimes is but a smal matter but the desire and greedines of hauing which hath a great extent or rather hath no bounds at al but reacheth absolutly to al things Wherefore no Religious man must think so meanely of this his oblation as to conceaue that it is little which he offers to God when he barres himself by the Vow of Pouertie from possessing anie thing vpon earth because he doth not only offer that which he had or that which might haue befallen him or which he might haue gotten by industrie but absolutly the whole world Which we learne by the example of S. Peter who certainly left not much yea rather that which he left was little or nothing and yet he did not stick to say as we read in S. Mathew Behold we haue left al things Of which profession S. Augustin writes to Paulinus that which agreeth fitly to Religious persons The fisher-men that at the voice of our Sauiour forsooke their nets and their little boats boasted with great ioy that they had left al things and followed our Lord. And he contemneth al things who contemnes not only what he could but what he would haue had The difference is that the eyes of God only are witnesses of what a man would haue had of that which a man had man also is witnes S. Gregorie is of the same opinion testifying that S. Peter and S. Andrew are therefore to be sayd to haue left much because they left the desire of hauing anie thing the affection being more to be weighed then the substance which we doe forsake He left much sayth he that retayned nothing to himself he left much that left al though al were neuer so little 3. This is that which al Religious people doe For they depriue not themselues only of the possession of things but cast away al desire of whatsoeuer things in the world Which whosoeuer doth hath the whole world vnder his feete and consequently hath not only whereof greatly to reioice and account himself happie in the peace and tranquillitie and pleasure of his mind but is to be accounted in honour and dignitie higher then Kings and Princes notwithstanding their dominions and commands and may be fitly compared to the Eagle which as holie Scripture speaketh is raysed at the command of God and buildeth his neast in craggie places Vpon which wordes S. Gregorie discourseth in this manner This is a special token of the Elect that they know so to walke the paths of this present life as by certaintie of hope to discouer when they are arriued to the high places where they may behold al transitorie things
goodnes of God we now are we behold the Secular state in which formerly we liued what was it but a seruitude And in verie deede a farre more hard and cruel seruitude then that of Pharao because it was not our bodie that was held captiue wherin people apprehend so much miserie but it was our soule which was in captiuitie the thraldome wherof is much more to be lamented Besides that for one man to be a slaue to another man is not so very dishonourable but nothing can be more base then to be a slaue to Sinne and the Diuel nothing more vaine then to serue the World The vilenesse togeather with the trouble and tediousnes of the works which we were forced to vndergoe vnder so seuere a command wil lay it more plainly before our eyes For what was our dailie occupation in the world but to worke as they did in base and seruil businesses in dirt in gathering straw in making bricks For when people bestow their whole time and al their labours and thoughts as the fashion is in heaping of honours and riches they handle nothing day and night but earth their harts their thoughts their cares are set vpon nothing but earth because al these are earthlie things and indeed nothing else but earth And there wanted not in the world cruel extortioners to wit our disordered desires with a hard hand continually calling vpon vs and pressing vs and compelling vs to double our labours and to vndertake more then 〈◊〉 were able to wealde and affording vs no rest nor respit so that in effect we did then leade a most miserable life not only ful of trouble and pressure as the word Aegypt doth signifie but a base and 〈…〉 kind of life otherwise then people ordinarily take it to be out of the foolish conceit which they haue because it did inuolue so vile and so abiect a kinde of slauerie as I sayd 3. Out of which seruitude if by Diuine instinct a man goe about to withdraw himself with what fiercenes with what furie doth the cruel Pharao the World and he that domineereth in the world the Diuel set vpon him Then as it were beating his drumme and sounding his trumpet he makes al the forces he can to cut of those holesome thoughts or to diuert them On the one side he rankes the pleasures and commodities of this world the sweetnes of libertie the hope of preferment the greatnes which worldlie wealth brings a man vnto the loue of his kindred and with these he bids him battail On the other side he layes before him the austerities of a Religious life the incommodities of Pouertie the trouble of Obedience and twentie such considerations which are apt and able to fright a man And if these inward assaults which he makes haue not the effect which he desireth he betakes himself to his outward engines he stirres-vp friends to giue him euil counsel he tempts his companions to laugh at him he oftimes makes vse of the power of great men by force to withdraw him Among al which diuelish deuises none are vsually so ful of venom as when he laboureth to make vs stoope to the authoritie of a father commanding vs or of a tender weeping mother beseeching vs or of our bretheren and kinsfolks entreating vs. These be the horse-men and chariots with which the Enemie of mankind doth pursue them that 〈◊〉 from him 4. On the other side our Lord and God who calleth vs out of Aegypt to offer a perpetual Sacrifice vnto him in the Desert doth fight for vs as if the cause were not ours but his owne and doth not only breake the wicked encounters of the Diuel and bewray his treacheries but commonly doth lay most grieuous punishments vpon al such as aduenture to be his instruments in so wicked an enterprise as he dealt with King Pharao and we shal scarce finde anie one sinne so seuerely and so presently punished as this and not without great reason For what greater wrong can a man offer God then to taâ—e away his spouse from him to prophane his temple to raze and demolish the workmanship of which he maketh greatest account what greater dammage can a 〈◊〉 doe his neighbour or what hath a man more precious wherin to suffer So that S. Hierome writing to â—ustoâ—hâ—um who had shut-vp herself in the famous Monasterie of the Cittie of Bâ—thlâ—â—m sayd both sagely and truly Our Lord hath deliuered thee from the cares of this world that forsaking the strawes and brickes of Aegypt thou mayst follow Moyses in the Desert and enter into the Land of Promise Let no-bodie hinder thee neither mother nor sister nor cosin nor brother and if they attempt to hinder thee let them feare the scourges of Pharao who because he would not let the people of God goe to worship God suffered those things which are written But God is not only quick in punishing those that doe oppose but much more readie to assist the Religious themselues and to bring them out with a powerful hand and a mightie arme and if neede be he diuides the sea before them he dries-vp the waues and breaking through al impediments he brings them out of Aegypt singing that is ioyful and with a light hart and giuing thanks to him that cast the horse and rider into the sea This is that ioyful Canticle which S. Bernard describeth speaking to his Brethren in these words Reflect vpon that which yourselues haue experienced in the victorie wherin your fayth hath ouercome the world in the going out of the lake of miserie and of the dregs of dirt you haue also sung a new Canticle to our Lord who hath wrought wonders Againe when he first gaue you to settle your feet vpon the rock and directed your steps I imagine that then also for the newnes of life bestowed vpon you a new Canticle was put into your mouth a Song vnto our Lord. 5. S. Gregorie discoursing of the Plagues of Aegypt and the Benefits bestowed vpon the Children of Israel doth particularly ponder that the Aegyptians were punished with a multitude of flyes the Children of Israel rewarded with the Rest of the Sabbath because 〈◊〉 the people which followeth God receaueth a Sabbath that is tranquillitie of minde 〈…〉 anie more in this life with the motions of carnal desires But Aegypt 〈…〉 of this world is punished with flyes for a flye is an insolent and vnquiet 〈…〉 else doth it signifye but the intemperate cares of the self-same desires of 〈…〉 6 When the Children of Israel were gone out of Aegypt there remayned two things A 〈◊〉 and the Land of Promise Both signifye Religion the Desert the beginningâ— the Land of Promise the proceedings and perfection thereof when a Soule cultiuated and manured by Rule and order enioyeth with time the plentiful fruit of so happie a course Religion is a Desert because it seuers a man from companie and conuersation with Secular people and withdrawes him from
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
die who refuseth to liue to thee ô Lord Iesu he is dead whosoeuer is not wise to thee is a foole and he that taketh care to be for any other end but for thee is to no end is nothing Thou ô God hast made al things for thy self he that will be for himself and not for thee among al things beginneth to be nothing And S. Cyprian Thou requirest seruice from thy seruant and being thy self a man thou forcest another man to obey thee and though both he and thou be borne into this world after one maÌ„ner both of necessitie be to die your bodies be framed of the self same matter your soules be of like substance vnlesse thy seruice be done to thy mind vnlesse thou be obeyed out of hand thou art sterne seuerely vrgest thy seruice thou beatest thy seruaÌ„t ofttimes thou dost punish torment him with hunger thirst wretch that thou art dost not acknowledge thy Lord thy God and yet wil exercise thy auctority thus ouer men THAT A MAN DOTH DISCHARGE THIS debt by giuing himself wholy to God in a Religious Estate CHAP. IIII. IF this which we haue sayd be true as it is most certainly true concerning so great a debt a debt of so many titles which man doth owe to God doubtles there lyeth vpoÌ„ euery one of vs a heauy charge and care and our case is somewhat feareful For we haue not to do with a creditour that is a man like our selues whose hands we may escape but with one from whom we can no wayes hide our selues but that he is able at al times to lay vs vp in prison Til we haue payed the very vtmost farthing Neither is it a slender offence or one single errour if we denie our selues to God whose we are al and wholy but it contayneth as many errours in it as there be titles for which God may iustly clayme vs. Wherfore if our Lord God would take the extremitie of the law against vs cal vs in a seuere Audit to giue a streight account of our whole receipt no man at al would be found sufficient For though we lay downe al before him which some man would thinke to be very much we can lay it downe but once yet al that which we haue is not once only due vnto him so that when in this manner we should parte with ourselues wholy with our whole substance it would perhaps discharge some one single bil and scarce that but al the rest would remayne vnansweared Whervpon S. Bernard hath this witty saying Wilt thou haue two sonnes in law by one daughter as the prouerbe goe's Though heere thou lookst to haue many more then two And yet the goodnes of God doth beare it and not only beare it but is glad of it and doth hold himself not only satisfied but wel dealt with al if we once offer our selues wholy vnto him which is performed in a Religious Estate For in it al Religious wholy togeather with their whole endeauours are perfectly giuen and consecrate to the eternal Maiestie no part or parcel reserued It presenteth to God their bodies mouldeth them so by Chastitie and perpetual Continence that they are apt for whatsoeuer good Impression and ready for al the Commands of God as hauing their loynes girt according to the wil of our Sauiour which S. Gregory applyeth to Chastine being like to men wayting the coming of their Maister it offereth vp their soules which is a guift of farre greater value Their life is wholy deuoted to the seruice of God al their works al their endeauours their watchings labours paynes their whole practise finally that which of al the rest is the cheefest their wil the Ladie Mistresse ouer al that is in man is dedicated vnto him by it consequently the whole man deliuered into his possession and this by vertue of Obedience of which they make a vowe binding themselues therby not to desire any thing contrarie to the wil of God Wherfore as it is the greatest happines and benefit that can fal to man to be wholy subiect to God and wholy his our whole saluation consisting in it so this very thing is best and most assuredly performed in Religion in which euery one resigning his owne wil choyce doth deliuer it into the hands of God in presence of an other man that the resignation therof may be the more certayne and euident And it is the common doctrine of al Diuines concerning the nature and force of Religion that it doth contayne a true and perfect deliuery of our selues to God by solemne vow so S. Thomas among the rest doth learnedly teach and declare's it by this Example As when a man hath promised a peece of land and afterwards makes deliuerie of seizing in or hauing promised to be an others seruant and putt's himselfe presently into his seruice The same doth he that giueth himself in this life to God deliuering also possession of himself into his seruice And S. Augustine vpon those words of the Psalme As he hath â—wâ—rne to our Lord hath vowed to the God of Iacob doth discourse to the same purpose What do we vow sayth he but to be the TeÌ„ples of God For we can offer nothing to God more acceptable then if we say vnto him with the Prophet Esay Possesse vs. S. Chrisostome also in that eloqueÌ„t epistle to Theodore the MoÌ„ke hath this excelleÌ„t saying Now then hast nothing in thee at all at thine owne dispose since thou hast begunne to serue vnder so great a CoÌ„mander For if the wife hath not power ouer her owne body but the HusbaÌ„d much more those that liue rather to Christ our Sauiour then to themselues caÌ„not haue the disposal of their owne bodies And Cassian sayth that this was one of the cheefe documents in which the ancient monks did instruct and most carefully practise their followers That they should not only renounce their external goods and possessions but withal acknowledge that they were noe more Maisters of themselues but had giuen ouer lost al power commaund in that kinde with whom S. Basil agreeth saying that euery Religious body must fully perswade himself that he is no more his owne man but bound by God a slaue to his brethreÌ„ must make no other account but behaue himself accordingly S. Bern. is of the same opinion and confirmes it out of the rule of S. Benet that a Religious maÌ„ hath not power ouer his owne body And explicating that passage of the Psal. yet with thy eyes thou shalt see he sayth that this hath relatioÌ„ to the time to come to wit when we shal come to the sight of God in which God wil restore vs to our selues againe wil moreouer giue himself vnto vs for here euery Religious man must acknowledg think with himself that his eyes be not
is euil The third and fourth are Infirmitie and Concupiscence which with ioynt forces setting vpon al the inclinations of our mind do on the one side disarme it of Fortitude and make vs shrink away from euery thing that is hard and strippe vs on the other syde of the vertue of Temperance leading vs as beasts into al kind of sensual pleasures without shame or moderation Therfore S. Augustin sayth wel that the state of our soules euen after they haue been washed by baptisme is fitly expressed in the parable of him that falling into the hands of theeues was wounded with many wounds and left half dead For though he were caried into the Stable or Inne by which he sayth is meant the Church though wine and oyle as present and powerful remedies were powred into his wounds yet stil he is faint and feeble and wil allwayes be soe til as S. Paul desired he be deliuered from this body of death What therfore wil become of this man that is so weake and but half aliue if in a place so disaduantagious he be set vpon by his enemie and an enemie so strong that no power on earth can be compared with him an enemie that ranget lâ—ke a roaring Lion and is so not only in fiercenes and crueltie but in strength and abilitie Who can be able to withstand his shock and rage defend himself from his poysoned weapons Especially seeing as Cassian sayth it is not one enemie which we haue to do with but there be troopes without number armed against euery one of vs al of them mercylesse and sauage and thirsting nothing but our hart blood and ruine Besids that they are inuisible and cannot be discouered before hand or auoyded which make's the euent of this spiritual battaile the more disastrous to euery body the enemies charge being so hot and the incounter so secret besids that he is very expert in al kinds of stratagemes and sometimes as S. Bernard speaketh he setts vpon vs and pursue's vs with open warre and hotly sometimes with secret sallies and deceitfully but allwayes most maliciously and cruelly and who is able sayth he I do no say to ouercome but to withstand these things 5. Such is therfore the miserable state of this world which S. Iohn the Apostle expresseth in few words but diuinely saying The World is al glaced in Naughtines as if he had sayd it is so ful of vice and corruption so desperately naught and perished that it hath not one patch whole sound in it But now if we wil not only imagin what it is but see it with our very eyes and take a thorough view of it to the end we be not deceaued with the outward face it beareth we must mount vp into that high watch towre of which S. Cyprian maketh mention from thence behold it from end to end consider with attention the seueral imployments of men in this world their cares their thoughts their businesses their curiosities their labours their speeches their traffick and al their doings for thus cretainly we shal discouer so much vanitie in al their idle toyes so much filth in al their synne wickednes such villanie vncleannesse among them that the man must be a very stock and stone without sense or feeling that doth not tremble at it shal proue himself to haue very litle or no care at al of his owne saluation if presently he resolue not to withdraw himself out of so miserable and stinking and abominable receite of beasts Monsters into some place of more saftie quiet Which deluge of euills for so I may cal it couering the face of the whole earth though it be elegantly and copiously described by S. Cyprian yet I wil rather take the description therof out of holy scripture the auctoritie of it being of farre greater weight This is therfore the thing which the Prophet Dauid in the psalmes doth set forth with great Maiestie of words saying Our lord hath looked downe froÌ„ heauen to see if there be any that vnderstand and seeke after God And addeth what that diuine eye beheld among men They haue al declined they are alltogeather made vnprofitable there is none that doth good no not so much as one Who would beleeue it that in so great a number in a world so packt togeather with men there should not one be found that did wel but that God himself by the mouth of the Prophet hath deliuered it But his meaning is that though there be some good among many euil they are so few that he chose to say there was not so much as one Then he rehearseth and detesteth their wickednes Their throate is an open sepulcher they haue dealt deceitfully with their tongues The venome of the Aspis is vnder their lipps their mouths are ful of cursing and bitternes And thus they offend with their tongue What are their works Their feete are swift to shee l blood contrition and infelicitie in their wayes and they haue not knowne the wayes of peace Finally he concludeth with that which is as it were the Total of al euills The feare of God is not before their eyes The Prophet Osee speaketh also to the same effect There is no truth there is no mercy There is not the knowledge of God on earth Cursing and lying theft and adulterie haue ouerflowâ—e and blood hath touched blood The like hath Hieremit the Prophet who bringeth God speaking in this manner Goe round the wayes of Hierusalem locke and consider and seeke in the streets therof whether you can finde a man doing Iustice and seeking after sidelitie and I wil be merciful vnto him And least a man might think that one only kind or race of men stood thus guiltie of al wickednes he passeth further But I sayd perhaps the poore are fooles and know not the way of out Lord the iudgment of their God I wil goe therfore to the better sorte and speake to them For they haue knowne the way of our Lord and behold these haue more broken of the yâ—ake they haue burst the bonds in sunder I haue filled them and they haue committed adulterie they are made like horses that looke after the mare and stalions they haue neyghed euerie one after the wife of his neighbour Thus spake the holy Prophets or rather God by their mouth Wherby we may moreouer vnderstand how ancient this disease of the world is and how farre it must needs haue spread and rooted it self in the extent of so many yeares and we may wel think that as it hapneth in the bodies of euery liuing thing so the world growing old and decrepit in this last howre therof as we may say al the iuyce of pietie and deuotion being dried vp and the vital vigour of diuine loue eaten away and extinguished it hath no more strength and force in a manner left but dayly decaye's and growe's worse and worse
and confesse his Name not because it is Terrible but Holie not because he is Omnipotent but because he is infinitly Good Much more might be sayd for proofe heerof out of the holie Fathers who do euer highly commend and often inculcate this point but one passage of S. Augustin shal suffice who is bold to auerre that the Mother of God was not so happie in that the Word was made Flesh in her as that she did the wil of God and he proueth it by the testimonie of the Word himself when to the woman that cryed Blessed is the womb that bare thee he presently answered yea rather blessed are they that heare the word of God and keepe it which being so can there be a thing more profitable then that which is better then to be the Mother of God a function then which there cannot a greater befal Man or Angels And this is the work of Religion binding vs so to the wil of God that we wholy depend on it in al things great anâ— litle and are gouerned by it as I haue sayd before not only in businesses of greater moment but in euerie ordinarie and daylie action Whervpon Cassâ—an in â—is last Collation hauing sayd manie things of the necessitie and greatnes of this conformitie and dependance and shewed how our Sauiour left vs a platforme and model therof coming not to doe his owne wil but the wil of his Father and professing that that was his food and sustenance addeth that this vertue is specially practised by those that liuing in Religious houses are gouerned by direction of a Superiour and do nothing of their owne head but their wil dependeth of the wil of their Abbot 2. This benefit of Religion wil be euerie way more euident if we consider the maÌ„ner in which it bringeth this which we haue sayd to passe For as in a piece of ground the thornes and thistles are first to be voyded before the seed be sowen so Religion first doth root-out al impediments of vertue to the end to prepare the mind the better of which impediments the chiefest is our owne wil the pestilent disposition wherof can not be more signally expressed then in the words of S. Bernard Our owne wil sayth he is a great euil by it thy good is not good to thee And in an other place Let the seruants of their owne wil heare and tremble to vnderstand with what furie self-wil doth oppose the Maiestie of our Lord God first while it wil be as it is self-wil it with-draweth and stealeth itself from vnder his gouernment whom it ought to serue as Authour and Maker of it And doth it content itself with this iniurie It presumeth farther as much as lyeth in it it taketh al from God Thus speaketh that holie man and much more alwayes a deadlie enemie of self wil which there also he calleth a leprosie 3. Other thing there be besides which hinder a man from vniting his wil with the wil of God which the same S. Bernard doth particularly set downe in another place For hauing shewed that the greatest felicitie the Angels haue is that their wil is wholy conformable to the wil of God he addeth that we also must desire the like conformitie and labour for it But we haue foure mayne obstacles in the busines to wit Malice that is a natural kind of inclination to vice Infirmitie in regard this corruptible bodie which we carrie about vs doth oftimes hinder our wil from subiecting itself to God as it should Concupâ—scence tearing vs in pieces with infinit and vnspeakable desires and finally Ignorance for how shal I follow sayth he the wil of God which I know not For I know it but in part only and not yet as I am knowne to God Let vs therefore see what helps Religion affords against so manie and so dangerous enemies which the Wil of God hath within vs and how it vtterly defeates them And first it laboureth nothing more then absolutly to stubbe-vp this root of al euil which is self-wil curbing and beating downe the verie first motions therof as much as may be and accustoming a Religious person so much to do nothing of his owne head but to gouerne himself wholy by an other's wil and command that euerie one doth exactly obserue that which S. Hierome a man wel skilled in what belongeth to a Religious Institute writeth to Rusticus a Monk of his time That thou mayst not do thy owne wil eate that which thou art commanded to eate weare that which is giuen thee worke-out the taske which is set thee be subiect to one whom thou hast no mind to go to bed wearie and sleep as thou goest and be fayne to rise againe before thou hast slept thy sleep Wherefore as self-wil doth dayly grew stronger and stronger in a Secular man by practise and custome therof that a man may sooner break it then bend it as an old crooked tree ful of knots So the wil of a good Religious man by contrarie custome being continually beaten downe there remaynes not at last so much as one bough or twig therof intire 4. To this we may adde the concurrence of the subiect with the Superiour and the particular diligence and care of them both on the one side to subdue and mortifye on the other side to resist and withstand the desires of self-wil And as for the Superiours as those that vndertake to breake a horse sometimes spurre him vp to make him runne sometime hold him in to his pace sometimes turne him round sometimes when he is vpon his speed they suddainly check him or put him on when he is giuen to stand teaching him to go or stand as he is guided and not of his owne braine So they endeauour with al diligence by contrarie exercises to breake the wils of their subiects euen in things which of themselues are trifles but that of final things greater do depend For when S. Antonie the Great commanded S. 〈◊〉 surnamed the Simple to sow his cloathes and presently to vnâ—ip them againe to make a basket and to vndoe it againe when others of those ancient Heremits and Monks were wont to bid their Disciples fetch water and powre it forth againe or water a drie stake for a whole yeare togeather or wâ—en S. Francis as we reade of him bad Friar Masseus turne round in the high way til he was gyddie and fel downe diuers times finally when other holie men commaÌ„ded the like things to those whom they had vndertaken to instruct in Spirit and Vertue what did they but root-out of their minds the verie relicks of self-wil and self-conceit And that which anciently these Fathers did that is now also practised in Religion where discipline is in force 5. Now let vs consider a Secular man what he is in this point and take not an ordinarie man much lesse anie of those that the Apostle describeth to be filled with al
iniquitie malice auarice murmurers detractours inuentours of euil such men neuer think of vertue but let vs take a man that is vertuous and vpright that cometh often to the Sacraments that is as Iob sayd of himself a father to the poore an eye to the blind a fâ—ot to the lame and in a word keepeth exactly al the Commandements of God yet liues at his owne wil and the good works which he doth he doth them as he thinks good himself what and how much and how long he pleaseth this man is no il man yea he is highly to be commended yet if we talke of perfection he is farre inferiour to a Religious man For his owne wil may beaâ—e great sway in al the good deeds he doth vndertaking them or continuing them because he finds a sweetnes in them and the exercise of them is pleasing to his wil which oftimes while we think not or reflect not on it seeketh itself and when it falles-out to be so our owne wil is to be taken for the source and fountaine of al those actions howsoeuer they may carrie a faiâ—e shew and be he what he wil he is not farre from that deceit which S. Gregorie attributes to vayne-glorie that whether it be taken in earthlie things or in heauenlie vertues the vice is the same but that it puts-on an other hue that it may not be discouered So it hapneth oftimes in good works we think we serue God and we serue ourselues for it may be that though the works be good and in others to be commended yet God who is Soueraigne ouer al doth not perhaps desire that kind of work at thy hands but some other or if he would haue thee bestow thy time in that which thou doest yet it was a chance that thou dilst fal vpon it not weighing so much what might be pleasing to God as suffering thyself to be driuen vpon it by thine owne inclination and desire 6. Now if things which of themselues are good and spiritual do lye open to so much deceit what shal we think of other things which are indifferent and may be made good or euil according to the circumstances with which we do them such as are most part of humane actions as to go to stay to bargain to do this or that or not to do it these things are to be done according to the wil and pleasure of God as I sayd before And how shal our soules haue light concerning them vnlesse we haue meanes to deriue it into vs and a rule to instruct and enlighten vs in these particulars Therefore no doubt but as the staâ—e and course of life wherin we retayne our owne wil and suffer ourselues to be carryed by the inclinations thereof is subiect to al the inconueniences that grow from our owne wil as I haue heertofore declared On the other side Religious people who giue away their owne wils and by daylie purpose and endeauour and moreouer by Vow depriue themselues wholy of it are free from these dangers and daÌ„mages And thus Religion hauing once digged-vp the foundation of self-wil it doth easily ouercome and put to flight al the other opponents of the Diuine wil which 〈◊〉 rehearsed before out of S. Bernard It ouercometh Mâ—lice instilling Pietie and vnfayned Charitie It strengthneth our Infirmitie by holesome counsel practise of Fortitude and Patience With the sithe of Mortification it cutteth downe aâ— manner of Concupiscence engrafting in lieu therof an earnest desire and thirst of the true and Soueraigne Good Finally it instructeth our Ignorance with that fulnes that no man can doubt what God requireth at our hands For in Religion there be mâ—nie most certain wayes to know the wil of God of which wayes because it is to our purpose we wil heer say something 7 〈◊〉 in the place aboue alleaged hauing spoken of the necessitie and 〈…〉 of this busines setteth downe the meanes by which we may ouercome it Whosoeuer sayth he wil know the wil of God must lay aside their owne fancies and opinions and first put themselues in an indifferencie inclining to neither side but be prompt and readie at euerie signe which God shal giue them of his wil Secondly with sincere confidence they must beseech their Fathers and spiritual Brethren to tel them what they are to doe and receaue the aduice which they shal giue them without anie doubt or demurre as if it came from the mouth of God though they whom they aske be not themselues very perfect or spiritual For God is not vniust that he wil decâ—auâ— those soules which with confidence and humilitie submit themselues to an other's directiâ—n For if God at the sound of a Cythern did declare to the Propâ—et Elizeus what he desired to know much more wil he doe it by the voyce of a reasonable man as being an Instrument more apt to receaue influence from him Thus sayth Climacuâ— whose argument if it hold in anie priuate man in regard of the humilitie wherewith we subiect ourselues to an other man much more must it hold in one that is our lawful Superiour and God's Vice-gerâ—nt ouer vs and we may be very confident that when we obey such a Ruler of our life and actions in anie thing that is not expresly contrarie to the Law of God we do the wil of God himself saying He that heareth you heareth me 8. This is the great happines which a Religious man hath a happines then which there can not in this life be a greater resembling the happines which the Angels in heauen enioy of whom as noble and blessed as they are the Prophet Dauid could not giue a greater commendation then to stile them as he doth in a certain Psalme powerful in vertue doing his word to heare the voyce of his speech â—l you his minâ—stâ—rs who doe his wâ—l And our Lord and Sauiour himself did not think we could aske of God a better or more holesome thing then that which he taught vs in that Diuine forme of prayer Thy wil be done in earth as it is in heauen And if there be a place on earth where the wil of God is alwayes fulfilled though not equally as it is in heauen yet in a manner very neere vnto it Religion is it where euerie one is most readie and free to obey God at euerie little signe of his wâ—l and God doth gouerne and direct euerie one in what manner and in what things he is best pleased by the hand and conduct of the Rectours and Superiours 9. The Iewes of old had recourse to the Arke and in presence therof consulted God when anie matter of difficultie did arise and we read that Dauid specially among the rest by answer receaued from thence was deliuered from manie dangers and foretold manie things which he was to acte as touching the assault which he made vpon Cela and the treacherie of the men of that towne that he should go
they would think it a base thing in him so much freedome doth Religion giue vs in the practise of euerie good thing 7. And thus farre we haue spoken of the Schoole itself and of the Schollars The Maisters of this Schoole are two the one visible to wit our Superiour or Prelat of whom we shal haue occasion to speake heerafter the other iâ—inuisible whom we belieue only and vnderstand to be so and yet he is truly and in a manner our onlie Maister So Truth itself speaketh Be not called maisters because one is your maister Christ who is not wanting in anie dutie belonging to a diligent skilful Maister He taketh paâ—nes to instruct the ignorant a â—uanceth those that haue profited and bestoweth greater light vpon the perfect He reprehendeth those that doe amisse he putteth them forward that are backward and remisse he comforteth those that are heauie and sad and refresheth and strengthneth them that are ouer-wearie finally as Thomas a Kempes a good spiritual Authour bringeth him in speaking of himself he readeth two lessons euerie day to his disciples correcting those that doe not follow his directions and encouraging and hartning them that doe follow them to goe forward dayly with greater alacritie What then 〈◊〉 Religious man want hauing such a Maister and withal such commoditie of hearing and practising the percepts which he giues The onlie thing which he needs to feare is that he be not wanting to himself and neglect his owne dutie and this verie thing belongs to his Maister 's prouident care to preuent that it may not happen One man may bestow his labour in teaching an other man but cannot giue his schollar either wil or wit to conceaue that which he goeth about to teach him Our Maister can easily giue both wil and power to make benefit of that which he proposeth The tenth fruit Plentie of Grace CHAP. XXII THe way of prositing in Spirit and aduancing ourselues in Vertue of which I haue lately spoken bringeth great commoditie to our â—â—ules yet requireth industrie labour and paynes and hervpon is called a Schoole in which no man reapes benefit without 〈…〉 and attention The benefit therefore of which now I am to â—â—â—ake is farre greater in regard that manie good things accrue vnto vs and are as it were cast into our bosome by the State itself without anie labour or endeauour on our part al which though they be manie in number and of diuers kinds we shal comprehend vnder one general name of Grace For by the name of Grace we vnderstand al supernatural guifts working a luancing or anie way helping to our eternal welfare among which the chiefest is that heâ—uenlie inherent qualitie which giues a new life as it were a new nature to our soule like vnto God then the habits of Faith Hope and others euen moral vertues finally al inward inspirations of the Holie-Ghost enlightning our vnderstanding or mouing and strengthning our wil which two latter kinds of Grace though they be farre inferiour both in worth and efficacie to that qualitie which makes our soule grateful to God and worthie of his loue they haue notwithstanding a supernatural force and vertue whereby they concurre and help towards the effecting or encreasing of that Diuine habit in which as I haue sayd the life of our soule doth consist And seeing al these Graces be so necessarie and so precious nothing can redound more to the commendation of a State for worth and commoditie then if we shew that it hath manie wayes to purchase abundance of these Graces which of a Religious state euerie one must acknowledge confesse For if we marke it wel there be in it foure Heads from which this Grace doth flow 2. The first is the verie natural Constitution of the state itself for being in the rank of supernatural things one of the highest it is as it were compounded of manie graces and great plentie of them which a Religious man must needs receaue togeather with the state For a Religious course and the verie resolution of entring into it contayning so manie things as it doth to wit the contempt of al earthlie things hatred of riches of honour worldlie pompe the loue of continencie and most perfect chastitie the denial of our owne wil the practise of humilitie a resolution to goe through a great deale of hardnes and difficultie to take vp our Crosse and carrie it finally a perpetual resignation and perfect yealding-vp of ourselues and of our whole life to an other's dispose which is no smal maistrie A Religious course I say being as it were compounded of these and manie more such like graces and vertues when God doth cal a man to be Religious he must withal needs inspire and giue him al these things What therefore can be more worthie or more desireful then this state wherin so manie holesome and necessarie guifts are so easily and liberally cast vpon vs as that we need to take no paynes at al for anie of them but hold the bosome of our soule wide open to receaue and enioy them And me think it doth somewhat resemble the casting of an image in brasse fâ—r that is done al wholy at once armes legs and al other parts togeather and there remaynes nothing to be done to it but to polish it or perhaps to supply some litle peâ—ces heer and there which might remayne imperfect which is but a smal labour when the whole bulk is once cast so when the Holie-Ghost calles vs to Religion he frameth this his supernatural and exquisit work in vs and contayning as I sayd al things belonging to a Religious stâ—te how â—â—keth al in vs so that we haue no more to doe al our life-time but only to polish and perfect and encrease these heauenlie guifts for which the grace of our vocaâ—on dâ—th alsâ— giue vs meanes and courage for bringing al these benefits with it it euer after conserueth them as a fountain of liuing water which alwayes floweth Wherefore we may truly and iustly say that a Religious soule is the tree planted by the riuers of water that is of this plentiful maniâ—old grace running in that abundance that it is like a riuer which neuer stayes for it is the riuer of liuing water which proceedeth from the seate of God and of the Lamb but as one streame ouertaketh another so grace followeth after grace without intermission whereby our soule comes to yeald plentie of 〈◊〉 in due season and a leafe â—alleth not but al things prosper which it doth 3. An other fountaine of this Grace is that which Truth itself giueth vs to vnderstand in these words Where two or three are gathered togeather in my name there I am in the midst of them For though our Lord God be ful of mercie and râ—chly liberal towards al that cal vpon him yet the powres forth his mercies more plentifully vpon those that liue are lincked togeather in
should carrie a mappe with him or are â—isteâ— of the placeâ— by which he is to trauel For as such Aphorismeâ— doe help â—s for our health and such a register or mappe would help vs vpon our iâ—urnie the one to preuent sicknes the other that we goe not out of our way So it is incredible how much this methode and rule which we find in Religion doth preserue vs fâ—om falling into farre greater errours and sicknes beholding in it as in a looking-gâ—asse how we are to order and compose ourselues and what we are to put off and auoyde and what againe to make choice of and embrace so that if we truly loue our owne benefit we shal neuer need to â—eâ—re least we be ouer-charged with too manie rules To which purpose there is a wittie saying reported of Solâ—n who was one of the Seauen wise men While he was mâ—king lawes for the people of Athens Anacharsiâ— a Philosopher and fâ—iend of his came in and finding what he was writing lauâ—hed at him saying that lawes were like cob-webs which take litle flies but are easily bâ—â—â—en by the bigger sort of vermin Solon answered that as bargains and couenants are best kept when they are beneficial for both parties because neither part desires they should be voyd so he was making such lawes as were better for euerie bodie to keepe them then to bâ—eake them Which is farre truer in the Rules and orders of holie Religion for they ayme at nothing but the euerlasting good of al and of euerie particular and consequently euerie one must needs loue and tender them as much as he loues and tenders his owne eternal welfare specially seing not only the greater Rules and such as concerne the whole coÌ„munitie or the essence and substance of Religion are thus profitable but the lesser also if anie of them can be called litle conducing so much as they doe to eternal saluation yet 〈◊〉 which in a vulgar eye are esteemed litle haue no final profit in them For as a man may perhaps think that so manie leaues are not 〈◊〉 in a vine or other tree that beares fruit yet they are very needful either in regard they are an ornament to the tree or rather because they doe much preserue the fruit therof so in this abundance of spiritual fruits by which our soules health is maintayned there be manie litle things in shew yet our soule is preserued by them and brought to perfection 6. But the chief benefit which we reape by our Rules is that which I sayd before belonged also to the direction of Superiours to wit that they are the verie wil and direction of God And to the end no man may doubt therof you must vnderstand that this propertie is not peculiar to the Rules of Religion but extends itself to al prophane lawes enacted by Prince or People so they be iust and reasonable So al Diuines and particularly S. Thomas the head of Diuines doth deliuer to wit that euerie law so it be as I sayd iust and reasonable is nothing els but a branch or parcel of the Eternal Law which is in God and this two manner of wayes by participation of power and authoritie from which al lawes must proceede wherof S Paul speaketh when he sayth Al power is from God Secondly by reason that whatsoeuer is ordayned by a lawful Superiour consorteth with that which from al eternitie was decreed in the intent of God For it is certain that God doth gouerne al things and direct them euerie one to their seueral ends moreouer that he hath in his mind intention a certain comprehension how he meanes to gouerne them consequently must needs communicate this his intention with whom he doth employ as ministers to execute his gouernment so much as is necessarie for euerie one to the end that by their decrees commands his wil also decrees which lay hid in his mind intention may be made knowne and manifest This is common to al Law-makers but hath force chiefly in Religion because al things are wel ordered in it neither is there anie reason why it should be otherwise in regard neither wealth nor rich preferments nor anie thing else doth prouoke ambition which in Common-wealths is wont to be the corruption of the lawes 7. These be grounds of reason for this point but God moreouer hath oft declared by miracle that he is the authour of euerie Religious Institute as when we reade that an Angel brought the whole Rule readie written to S. Pachoâ—â—us as it was to be obserued by him his Brethren wherin euerie particular thing was expressed what apparrel they should weare what offices there should be among them how they should gouerne themselues in their diet and lodging 8. That which we reade of S. Francis is neerer our times whom God did encourage to frame his Rule by this Vision He seemed to see himself his Brethren in great distresse for want of sustenaÌ„ce that he had nothing to refresh them withal but a great manie crummes of bread which in regard they were very smal he feared would moulter away betwixt his fingers while he were distributing theÌ„ Bâ—ing in this thought he heard a voice bidding him make one hoste or waâ—er of al those crummes togeather reaching it to his Brethren he perceiued that they that did refuse coÌ„temne it were presently couered with an vglie leprosie The next night one declared vnto him whâ—t thiâ— VisioÌ„ meaÌ„t to wit that the crummes were the EuaÌ„gelical Counsels the hoste the Rule he was abouâ— the leprosie malice Afterwards retiring himself aâ— an other Mâ—yâ—s for 40. dayes to a certain mount to draw this Rule diuers of his Order coming vnto him made their complaint that they feared his Rule would be too strict and behold a voice from heauen spake thrice in this manner Francis nothing is thine in this Rule it is wholy mine and it is my wil to haue it intirely kept as the letter soundeth I know what men are able to beare and what help and assistance intend to bestow vpon them Finally hauing finished his Rule he brought it to the Pope where againe there was much difficultie made touching that new kind of rigid and strict pouertie but S. Francis stil most constantly and religiously affirmed that there was not in it one word of his owne but euerie thing as Christ our Lord himself had indited and deliuered it 9. And it is reason to think that as S. Francis penned his Rule by instinct inspiration of God and according to his Diuine intent so al other Founders of Religious Orders haue in their particular Institutes been lead the same way as S. Basil S. Augustin S. Benedict and others For the thing is the same and the light and other heavenlie guifts which they had were giuen them in regard of the Religions which they founded and not giuen to the Religious in regard
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
to stay S. Benedict who was her brother al one night with her And S. Thomas of Aquin longing for some heâ—â—ings when he was sick he sent him some though at that time they were not in season And S. Francis in his sicknes desiring â—o heare some Musick an Angel came in the night and played to him in his chamber vpon the lute These lâ—ttle things I say of which there be infinit in the Saints Liues do shew both how easie God is in hearkning to the prayers of his friends and that he is farre more inclinable in great matters specially such as concerne our owne soules and others good as more beseeming his greatnes In which respect S. Iohn Chrysostom sayth that Religious people are not only beneficial to themselues but to whole Citties and Common-wealths and giueth this admonition When thou seest a man outwardly but meanly clad yet inwardly adorned with vertue contemne not that which thou seest outwardly but fixe thy eyes vpon the riches of his soule and inward glorie Blessed Helias was such when he had his goat-skin only about him and yet Achab in al his robes stood in need of his goat-skin Behold therefore Achab's miâ—etie and Helias his riches A comparison between the state of a Religious man and a Secular Lay-man CHAP. XXXVI BY the discouerie which we haue made of the fruits and manifold treasures of a Religious life we may wâ—thout much labour easily vnderstand how farre it excelleth al other courses of life which be in the world for as much as concerneth the profiâ—ablenes of it and the easines of a tayning to saluation by it The courses which may stand in comparison with it are these The state of a Lay man of a Clergie man of a Bishop and of a Solitarie life and of euerie one of thâ—m we wil discourse a-part And to begin with the lowest which is the state of a Lay-man the dâ—fference certainly betwixt it and a Religious course is very great and plaine and in my opinion euidently expressed by our Sauiour in the Parable of the great supper from which and from the seruice of God signifyed by it three things did with hold the guests that were inuited to wit I haue bought a farme I haue bought fiue yoake â—â—â—en I hâ—ue wâ—dded a wife Vnder which three heads the Diuine wisedome doth briefly coÌ„prehend al the seueral trades and occupationâ— and fashions of liuing which are so diuers in a Secular life And so S. Ambrose doth vnderstand it adding that our Sauiour in this Parable doth teach vs that we must forsake al earthlie things because neither he that trading in inferiour things purchaseth earthlie possessions for himself can come to the Kingdome of heauen since our Sauiour sayd Sel what thou hast and follow me nor he that buyeth oxen seing Elizaeus killed those which he had and diuided them among the people and he that hath wedded a wife thinks of the things of this world and not of anie thing belonging to God not that Marriage is condemned but because it is greater honour to be intire for the vnmarried woman and the widdow thinketh of that which is of God how she may be holie in bodie and in spirit Thus farre S. Ambrose And let vs consider a little more particularly these bonds hindrances in which al Secular people are intangled some in one kind some in another 2. The dangers and dommages of the first of these impediments are fitly expressed by S. Augustin in these words By buying a farme we vnderstand the desire of command for it is naturally pleasing to haue a farme to be maister of something to haue other men vnder vs and to be Lord. A naughtie vice and the first of al vices for the first man would needs be Lord because he would haue no Lord. What is to be Lord but to be in one's owne power But there is a greater power Let vs submit our selues vnto it that we may be safe By which speech of S. Aug. we vnderstaÌ„d both the mischief which is in ambitions seeking to beare rule sway amoÌ„g men the happines of Religious people that are according to his aduise so perfectly subiect to God bound to his seruice by the indissoluble bond of their Vowes S. Gregorie doth ofteÌ„ discourse of the same daÌ„gerous state in which they liue that are possessed with an ambitious spirit and indeed there is no vice which he doth more earnestly inueigh against then this and particularly vpon those words of holie Iob Who sayth to the king Renegate and calleth the leaders wicked he giueth vs to vnderstand three things for which honour and preferment is iustly to be feared First because when honour and ambition hath once taken a man in the head he breaketh with al iustice and honestie and trampleth it vnder foot The sinnes sayth S. Gregorie which are coÌ„mitted out of desire of coÌ„mand are without number Secondâ—y the verie desire of precedencie is of it self a great fault though there be no other sinne mingled with it in this sense S. Gregorie taketh those words Who sayth to the king Renegate because euerie gouernour sayth he doth fal into the sinne of Apostacie as often as delighted with the command he hath ouer other men he pleaseth himself in that he is singularly honourable The third danger is by reason of the great charge which liâ—â—h vpon him that is in honour if either he help not his subiects to liue orderly and wel or which is worse they be peruerted by il example which is the cause as S. Gregorie interpreted why God calleth the leaders wicked because sayth he the leader is wicked who strayeth from the path of truth running headlong himself inuiteth his followers to a downe-fal Are not therefore they most miserable that neglecting a supper so plentifully furnished with al that can be desired cast themselues wittingly vpon so manie mischiefs In my opinion they are not only most wretchedly miserable but errant fooles that being so louingly and freely inuited to this Royal banket prepared for them without anie labour or cost of theirs wil rather buy such a farme at so deare a rate And what must it cost them but a continual slauerie an infinit care solicitude and manie sorrowes which is dearer then gold or siluer these being external the other internal which goe to our very hart 3. Now let vs consider on the other side the quiet and peaceablenes of a Religious life free from ambition fitly expressed in the Parable of a great supper or bancket For in a great bancket three things doe concurre Rest in sitting downe at board delight in plentiful feeding and pleasure in conuersation with good companie What greater quiet of mind can anie bodie haue then a Religious man that hath forsaken al and desireth nothing in the world but contents himself in God from whom he is certain as the Apostle speaketh that neither
this vertue aboue the rest and are not only nothing annoyed by the fire of lustful concupiscence but feele a coole dewie wind blowing vpon them which doth so temper and abate that parching heate which is so general to al that nothing is more easie or more delightful to them then to liue chast 12. Moreouer in Religion so soone as a body hath obliged himself by soleÌ„ne vow to perpetual Chastitie the power of vsing not only al vnlawful pleasure but euen of Marriage is so wholy cut off that al Marriages are eueâ— after vtterly voyd as if they were contracted with a dead body which giues no smal addition to the dignitie of Religious Chastitie because if it be laudable to abstaine from the vnseemlines of thaâ— pleasure certainly the farther a body doth withdraw himself from it the more laudable and more glorious it is vnto him Now no man can be farther off from it then he that had bound himself to such a state of life wherein though he would he cannot vse it For that which we cannot do by right and lawfully is truly impossible for vs to do Which is the point our Sauiour would giue vs to vnderstand in the Ghospel by the name of those Eunuches which neither nature nor art of man made so but themselues made themselues Eunuâ—hes for the Kingdome of God Which as it were foolish and absurd to vnderstand of the cutting of the body so it is euidently to be taken for voluntarie continencie and not for euery kind of continencie but for that which doth not only barre the act but doth for euer cut of al power to the act The words of our Sauiour import as much for he doth not say they that do continually gueld themselues which might perhaps be applied to such as with a setled resolution to bridle themselues in this kind should liue chast but he saith Qui se castrauerunt They that haue guelded themselues pointing at those that by once making a vow haue bereaued themselues of al power of vsing any such act euer after The excellencie and dignitie of which thing is diuinely declared vnto vs by the Prophet Esay who being wholy rauished with the splendour of the Ghospel among other commendations thereof doth also fal vpon this in these words Let not the Eunuch say behold I am a dry tree withered away because this sayth our Lord to the Eunuches They that shal haue kept my Sabbaoths and chosen that which I would haue and kept my couenant I wil giue them a place within my house within my walls a name better then Sonnes Daughters I wil giue theÌ„ an euerlasting name which shal not perish Who are these Eunuches to whom this is sayd and promised but Religious people They keepe the Sabbaoth of our Lord alwayes abstayning from the toylesome and seruiâ— works of earthly businesses and wholy attending vpon God they haue made a couenant with God confirmed it by Vow they make choice of that which God would haue done because by the conduct of Obedience they depart not a haires-breadth from the performance of his holy wil. These men therefore though they attend not to generation and haue moreouer bereaued themselues of the power therof haue not any reason notwithstanding to be sory for it or to esteeme themselues therefore barren and vnfruitful because in the house of God they shal haue something that is farre better and more happie then sonnes anâ— daughters in the world Which as S. Basil doth discourse vpon it is not only to dwel in his house but to be in that ranke and place therin as shal farre surpasse al the splendour and dignitie which succession of children might haue brought them And not only so but as S. Augustin addeth they shal haue a peculiar glorie proper to themselues not common tâ— the rest that liue in the same house and kingdome which therefore perhaps is learned a Name because by it they shal be distinguished from al other people Which glorie and eminent dignitie and happines no doubt but the Holie-Ghost did also intend to expresse in that other passage of holy Scripture Happie is the barren and vndefiled and the Eunuch that hath not wrought iniquitie with his hands nor thought mischeeuous things against God The choice guiâ—t of faith sâ—al be â—iuen him and a most acceptable portion in the temple of God Who can think that this most welcome or as it is heere tearmed most acceptable portion is promised to any other Eunuchs then the Eunuchs of God who haue voluntarily depriued themselues for euer of al delights of this nature and not without some trouble and difficultie as it were cutting away part of their bodie so that not without reason God may be sayd to owe them a greater recompence of future pleasure and delights diuine Wherefore it cannot be but that the honour dignitie of Chastitie must be very great seing it shineth euen in that heauenly glorie aboue the rest And what may we think of the light and spleÌ„dour which it hath in the darknes of this world seing in that height of glorie splendour of the Saints it is so farre from being obscured that it rather addeth grace brightnes to their glorie we may iustly make account that this state of continenâ—ie is a most curious rich iewel vnknowne a long time vpon earth but brought from heauen by our Sauiour IESVS and first consecrated in his owne and his Blessed Mothers flesh then deliuered to his Spouse the Church to the end that decked therewith and her grace and beautie highly set forth by it she might be the more welcome and amiable both to her Spouse and God her father For as S. Hierome noteth In the old law there was a kind of felicitie which called him blessed that had seed in Syon and promise of riches But presently when the Sonne of God set foot on earth he enacted a new law in his owne behalf to wiâ— that he that by the Angels was adored in heauen should haue also Angels be râ— vpon earth Of the dignitie of Religious Obedience CHAP. V. IT followeth that we speake something in brief of the dignitie of Obedience which though we should be lesse capable to vnderstand by other meanes the example and iudgement of our Lord and Sauiour Christ may be a sufficient testimonie of it finding as we do that he did so highly esteeme of it For as a man that hath no skil in iewels and pretious stones if he see another that is skilful buy a stone at a high rate and after he hath bought it be very charie of it and set greatly by it cannot choose but think it was worth his money so in weighing the deserts of whatsoeuer vertue but chiefly of this of Obedience we must not rule our selues so much by reason as by the example of him who as we know was Wisdome itself and could not mistake or be ignorant of what he did
Vertue to sel al and deale it among the poore and thus lightned and disburdened to fly vp to heauen with Christ though in this euerie age and euerie person is left to his free wil and choice He saith If thou wilt be perfect I doe not force you I doe not command you I propose the prize I shew the rewards it is yours to choose whether you wil be crowned in the lists and combat And yet more plainly and copiously writing to Iulianus This I exhort thee vnto if thou wilt be perfect if thou ayme at the heighth of Apostolical dignitie if taking thy Crosse thou wilt follow Christ if laying hand on the plough thou looke not back if placed in a high place at the feast thou contemne thy old cloathes and let goe the cloake of this world to escape the Aegyptian Ladie For Elias making haste to the heauenlie kingdomes cannot go vp with his cloake but letteth his vncleane garment fal to the world that is vncleane Thou wilt say This is for men of Apostolical dignitie and such as wil be perfect Thou that art first in the world why shoudst not thou be first in the house-hold of Christ And a little after If thou giue thy self to God and perfect in Apostolical vertue begin to follow our Sauiour then thou wilt perceaue where thou wert and how in the armie of Christ thou holdest the lowest place S. Hierome stileth the place in which Iulianus then was when he wrote this Epistle to him the lowest place because he was stil in the world a man not euil and vitious but a good man and among secular people rare for his vertue and pietie leading a single life and being one who as S. Hierome writeth of him mayntayned whole companies of Monks vpon the large possessions which God had giuen him And yet he doth not doubt to rank this man that was so rich in good works with the last in the armie of Christ. 4. S. Augustin speaketh to the same effect in manie places but chiefly in the Booke which he wrote of holie Virginitie where he sayth thus When the professours of perpetual Continencie comparing themselues with married people shal find that according to holie Scripture they that martie are farre inferiour to themselues both in the labour and in the hire belonging to it in their desire and in the reward let them instantly cal to mind that which is written The greater thou art humble thyself the more in al things 5. There is also an excellent Epistle of his extant where he enlargeth himself very much in commendation of this kind of life and among other things he sayth that to leaue al is a noble resolution a more excellent perfection then the only keeping the Commandments of God finally that they who entertayne this Counsel of Perfection to sel al and distribute it among the poore to the end that easing their shoulders of the burthen of this world they may be the freer to take vp the sweet yoake of our Sauiour Christ vpon them doe it out of a kind of generositie of a noble Spirit and they that arriue not to this perfection are the more infirme and not thought fit for so glorious an enterprise though if they keepe the Commandments and vse their wealth as if they had it not they may be saued 6. S. Gregorie particularly vpon those words of holie Iob I haue despayred now I wil no longer liue hath this excellent saying There be some iust men that ayme at heauenlie things yet so as not to breake with the hopes which they haue in their earthlie substance they reserue the inheritance which God hath giuen them to supply their necessities they retayne the temporal honours and preferments which doe befal them they couet not that which belongs to others they vse their owne within compasse of Iustice and equitie There be other iust men that buckling themselues to the attaining of the heighth of Perfection while they inwardly ayme at the highest forsake al things which are without they bereaue themselues of the things they did possesse they depriue themselues of the glorie of worldlie preferments they refuse the comfort of al outward things and the nearer they approach in their mind to the inward ioyes the more absolutly doe they kil within themselues the life of corporal delight For to them S. Paul addresseth his words when he sayth You are dead and your life is hidden with Christ in God And Truth itself in his owne words admonisheth vs saying If any wil come after me let him deny himself And againe Vnlesse a man renounce al that he doth possesse he cannot be my disciple 7. Origen an Authour much esteemed for his learning and antiquitie speaketh thus If a man haue vowed himself to God if he entangle not himself in secular businesses to the end to please him to whom he hath engaged himself if he be seuered and parted from the rest that liue carnally and are tyed to worldlie affayres not seeking the things which are vpon earth but those which are in heauen such a man is deseruedly called holie For while a man remayneth in worldlie companie rolling vp and downe in the multitude of vnquiet people not attending to God alone nor seuered from the vulgar he cannot be holie Thou therfâ—re that hearest these things when the law of God is read to whome the Word of God himself doth speake saying Be holie because I your Lord God am holie vnderstand with discretion what is sayd that thou mayst be blessed when thou hast performed it This is that which is sayd vnto thee Departe not only from euerie other man but euen from thy brother that walketh vnquietly seuer thyself from earthlie dealings from the concupiscence of the world vow thyself to God as the first-fallen calf be holie and layd-aside for the vse of the Priests only giuen ouer to their vse as the first-begotten of euerie liuing creature seuer set thyself apart as a holie viol-glasse as holie censers to be vsed only in the Temple and attending to the seruice of God be holie and seuered within the temple of God as the holie Vestments of the high Priest Finally the verdict of S. Bernard must not be forgotten when speaking in commendation of a Religious State he giues it a singular preheminence of a Spiritual life for so he speaketh excelling al other kinds of humane conuersation and making the professours and louers of it like Angels and farre vnlike to men and reformeth in man the image of God conforming vs to Christ. 8. Moreouer we may vnderstand the perfection of a Religious vocation by that the ancient Fathers doe vsually stile it an Apostolical life and calling which is to place it in the very top of al Sanctitie For no man can doubt but that the Apostles did excel in al Euangelical perfection as being Christ's owne disciples and Maisters of the whole world and as S. Paul speaketh
Religion which much resembleth marriage For as marriage tyeth man and wife togeather with so absolute a bond as that our Sauiour sayd â—f it That which God hath conioyned let not man seuer so when a man hath bound himself once to God by solemne Vow in Religion that bond can neuer be broken or dissolued by anie humane power So that looke what force the words I take thee haue in carnal marriage the same force that word I vow hath in our spiritual marriage with God and when it is once vttered it draweth vpon vs so firme and strong and perpetual a tye that no humane power as I sayd can free vs of it The difference is that the first bindeth vs to man the second to God where we may easily see the infinit disparitie which is both of dignitie and contentment betwixt the one and the other yet they agree in this that as man and wife are both of them equally obliged by marriage so the Vowes of Religion tying vs to God doe tye also God to vs such is his infinite loue towards vs. What therfore can we desire more They agree also in that as the wise hath not power ouer her owne bodie but the husband as the Apostle speaketh so Religious people haue no power neither ouer bodie nor minde because spiritual marriage doth equally giue both to God and indeed the mind rather then the bodie or at least principally the mind so that Christ our Sauiour hath ful title and right and power ouer both established vpon him 8. Moreouer as in carnal marriages the Bride leaues her father's house her parents and kinsfolk and brethren and al her friends which she had at home and goeth to howse with her husband so Religious people forsake al their kindred their parents and al with whome they were bred and acquainted before to goe to howse with Christ and be incorporated in his familie And they forsake them more then any wife is wont to doe because they parte from them not in bodilie presence only but withdraw their mind and affection from them and barre al communication with them Vpon which point S. Bernard hath a pleasant discourse as his manner is in al other things in one of his Sermons vpon the Canticles where hauing shewed how like a Religious Soule is to the Eternal Word of God he goeth on in this manner From this degree she that is as I haue said dares now think of marriage and why should she not beholding herself therefore marriageable because she iâ— like Highnes doth not fright her seing likenes doth equal her Loue makes the agreement and her Profession weds her The forme of Profession is this I haue sworne and resolued to keep the iudgements of thy iustice The Apostles following this forme said Behold we haue left al and followed thee what therefore shal we haue That which was spoken of carnal marriage but represented by the spiritual wedding of the Church with Christ soundeth to the same effect Therefore shal a man forsake his father and mother and cleaue to his wife and they shal be two in one flesh Wherefore when you see a Soule forsake al and cleaue to the Eternal Word with al her desire when you see her liue according to the Word rule herself by the Word and conceaue of the Word that which she may bring forth for the Word a soule that may say To me to liue is CHRIST and to dye gaine make account she is a wife married to the Word the hart of her husband confideth in her knowing her to be faithful because she hath set al things at naught in comparison of him and esteemeth al things as dung that she may gaine him Thus S. Bernard 9. Some bodie perhaps wil aske where be the children of this marriage They are not wanting because nothing that is good and delightful should be wanting in it S. Bernard in the place before alleaged sayth that in this spiritual marriage there be two kinds of bringing-forth of children two sorts of children different but not contrarie to one an other to wit when these blessed Mothers either by preaching bring-forth soules or in meditation bring-forth spiritual conceits Of the first kind of children S. Paul speaketh in these words My little children with whome agaiâ—e I am in labour til Christ be formed in you Of the second he sayth whether we suffer excesse of mind to God And comparing them both togeather S. Bernard sayth thus The mind is otherwise disposed when it doth fructifie to the Word and otherwise when it doth enioy the Word There the necessitie of others doth cal vpon it heer the sweetnes of the Word doth inuite it And certainly such a Mother is ioyful in the children which she bringeth but much more ioyful in the armes of her Spouse embracing her deare are the pledges of children but kisses doe more delight It is good to saue manie but to suffer excesse and to be with the Word iâ— moâ— delightful 10. This is the true and real marriage of a Soule with the Eternal God wherein if it glorie as S. Agnes anciently did it shal not be vnwise because she is betroathed to him vpon whom the Angels wayte by whose loue and embracings puritie is not lost but doubled from him she receaues a ring and princesse iewels and by his vermilion-bloud her cheekes are dyed red Of the happines perpetuitie of this Marriage Osee the Prophet speaketh excellently wel in these words I wil espouse thee to me for euer and I wil espouse thee to me in iustice and iudgement and in mercie and commiseration and I wil espouse thee to me in fayth and thou shalt know that I am thy Lord. It is grounded as he sayth in fayth not in flesh and bloud for it is not contracted with man but with that infinit Maiestie whom we come to embrace not with the armes of our bodie but by stretching forth the armes of our soule by the sinnewes of fayth 11. But what consideration can be more delightful then that wheras caâ—nal marriage ceaseth when we cast-of this flesh by death the heauenlie espousals as the Prophet calles them are euerlasting they beginne heer on earth but are perfected and consummated in heauen and are to last as long as our Bridegrome and we doe liue which is for al eternitie Finally of the dignitie of this marriage S. Bernard in an other Sermon both truly and eloquently speaketh thus How hapneth it ô Soule of man how hapneth it to thee From whence comes this inestimable glorie vpon thee that thou shouldst deserue to be the Bride to him whom the Angels desire to behold Whence comes it that he should be thy Bridegrome whose beautie the sunne the moone admirâ— at whose beck al things are changed What wilt thou render to our Lord for al that which he hath bestowed vpon thee that thou shouldst be his companion at
in them for which we ought not to vse or handle them without reuerence and veneration As therefore betwixt the house of God and other houses and betwixt a consecrated Chalice and other cups there is so maine a difference in the esteeme of them so a soule that is consecrated to God doth farre excel the soule of a secular Lay-man in ranck and dignitie And we haue so much the more reason to think and say so because these material things being voyd of sense and reason are not capable of anie inward sanctitie by Consecration but though we say that the walles and the vestements and the vessels be holie and we reuerence them as such yet al this holines is but outward inwardly they are nothing altered But the soule of man is the proper seate of sanctitie and consequently by Consecration it is inwardly adorned and perfected and drawne to a higher degree of dignitie and nearer to God What beautie therefore and grace must there needs be in that soule which thus inwardly changed putteth off as I may say al mortal hue and is cloathed with a kind of Diuinitie what gold or pretious stone can be compared vnto it or what sunne did euer shine so bright at noone-day if we had eyes to behold this wonderful dignitie of ours of others that follow the same course 4. And this dignitie is the greater in regard that as a temple made of stone is therefore called the house of God because the infinit Maiestie of God which is euery where doth particularly manifest itself in such a place and as it were rest in that house so in these spiritual temples built not by the workmanship of man but by the hand of God when they are once consecrated vnto him he doth willingly rest and particularly shew his goodnes in them Which S. Paul witnesseth in these words You are the temple of the liuing God as God sayth Because I wil dwel in them and walke among them and be their God And God himself declared it to be so in that famous Temple of Salomon when after the consecration as we reade so soone as the Priests came out of the Sanctuarie where they had set downe the Arke a clowd coming downe from heauen filled the whole house in so much that the Priests could not stand to doe the office for as holie Scripture speaketh The glorie of our Lord had filled the house of our Lord. And Salomon out of his wisdome vnderstood it wel enough for presently he brake into these words for very ioy Our Lord hath sayd that he would dwel in a clowd Which is the same which passeth in a soule that hath voluntarily and leâ—ally consecrated itself to God for God doth fil our soules also with his presence and with his glorie and not in a clowd that may hinder vs in our dutie towards him by the thicknes and obscuritie of it but rather in a clear light both delighting and helping vs in so great a work And consequently whatsoeuer belongeth to a consecrated temple must much more belong to a Religious soule to wit that the Angels dwel the more willingly about it by reason of the sanctitie of it that the prayers of such a soule are the more acceptable to God in regard they come from a holie place and the goodnes of God inhabiting in it must needs fil it with abundance of al kind of blessings no lesse then the Arâ—â—e among the Children of Israël and finally al the thoughts and actions and endeauours of such a soule retayning the natural sauour of the roote from which they grow must needs be the more welcome to God by reason of this consecration and more gratious in his sight To conclude as in the temple of God we offer Sacrifice as in a place properly ordayned for that purpose so a Religious soule doth dayly offer to God sacrifices without number laude and prayse of God inflamed acts of Charitie of thanks-giuing of sorrow for our sinnes a contrâ—te hart and afflicted spirit and manie holie desires and purposes which are the spiritual sacrifices acceptable in the sight of God which S. Peter wisheth vs alwayes to offer Religious people are a continual Sacrifice in regard of the oblation which they make of themselues CHAP. XV. BY that which hath been sayd we see how Religious people are truly the Temples of God now let vs consider in brief how they are also truly a Sacrifice for the Sacrifice doubtles is more holie and more excellent then the Temple seing Temples are not consecrated but for Sacrifices Whereof S. Gregorie speaketh thus We offer ourselues in Sacrifice to God when we dedicate our life to his diuine seruice and applyeth to this purpose that which is commanded in Leuiticus that the parts of the Victime be cut in peeces and so burnt by fire which as he sayth is performed when we offer the works of our life distinguished into seueral vertues And Waldensis a graue Diuine doth not only cal it a Sacrifice but a high and excellent Sacrifice when a man as he speaketh consecrateth al the actions of his mind and bodie euerlastingly to God by entring into Religion And certainly if it be a Sacrifice to offer anie thing that we haue to God what question can there be but that to offer ourselues is truly a Sacrifice the essence whereof consisteth in the perfect oblation of ourselues specially in such an oblation as is not afterwards in our power to recal For as in the ancient Sacrifices the Hoste was killed and could returne to life no more so the guift which we make and whereby we dedicate ourselues to God is immutable and we cannot clayme or re-assume ourselues againe or that which we haue once offered Wherupon S. Augustin discourseth in this manner and sayth in expresse tearmes That a man consecrated and vowe â— to the honour of God is a Sacrifice in regard he dyeth to the world that he may liue to God when also we chastize our bodie by temperance if we doe it for God as we ought to doe to the end not to yeald our members weapons of iniquitie but weapons of Iustice to God it is a Sacrifice If therefore our bodie which is but as it were a seruant instrument of our Soule be a Sacrifice if the good and vpright vse therof be directed to God how much rather shal a Soule be a Sacrifice when it directeth itself to God to the end that inflamed with the fire of his loue it may destroy in itself the forme and impression of al worldlie concupiscence and be reformed according to his vnchangeable likenes subiect vnto him and so much the more grateful by how much it partaketh of his beautie ' Al this is of S. Augustin 2. Whereby we see that the Sacrifice which we offer of ourselues is two-fold to wit a Sacrifice of our bodie and a Sacrifice of our soule and both of them are so
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
the world to the seruice of CHRIST where among other things he sayth thus Vaine Rome and powerful to deboish the strong With diuers shapes sollicites thee awâ—y That which he sayth of Rome in those dayes that it was powerful to deboish the strong that is euen such as might be grounded in vertue and diuert them from the course therof may be sayd of al other places in the world Then he shewes the vanitie and dangers of preferment Now hope to rise now feare to fal doth throng Thy hart Stand sure 't is worse to fal from high And who is there that can stand sure in so slipperie a place who is there that doth not rather stand very tickle Wherefore he foretelles him also of the late repentance which experience of such things is wont to bring Too late and then in vaine thou wilt bewaile Deceiptful hope and wish to breake this iayle Which now thou buildst For oftimes we rush into the snares and nets at vnawares afterwards would fayne breake out of them and we cannot vnlesse we looke to ourselues betimes Wherefore hauing discoursed at large of the miserie of such a kind of life he inuiteth him to the more easie and more happie seruice of Christ in this manner Shake-of the yoak betimes Christ's burden's light His yoak is sweet his word is truth his seruice Freedome and to stoope to him is in right Of sonnes of God to command ouer vice And proudest Lords and Kings c. And enlarging himself in the comparison between these two liues sheweth how the seruice of God is true freedome and the seruice of the world is verie slauerie to which al such are subiect as to vse his phrase by Frequenting Court And Princelie pallaces And suffering Rome Make choice of miseries Where as you see he tearmeth the liuing in Rome suffering Rome as a toylesome a trouble something a new manner of speach yet fitly expressing the matter he speakes of and yet more neatly where he stileth them voluntarily miserable that leade such a life which is as much to say as to be twice miserable For if a man suffer miserie against his wil yet he is sound in his iudgemeÌ„t which is a great comfort and not only a comfort but oftentimes a remedie of his miseries but he that loues the miserie in which he is doth not only erro in his iudgemeÌ„t which is of itself a great miserie but doth not so much as seek to auoid it and consequently there is no hope of remedie for him 7. A Religious life is free from al these euils vexations and miseries which are in themselues so manie and so great and perplexe people of this world so much and teare their verie harts in peeces How much this freedome from miserie is to be esteemed may be partly vnderstood by that which passeth in our bodie For though we haue no special thing to take pleasure in yet if we be in health if we haue no feuerish distemper vpon vs if the humours of our bodie be not altered and out of order we take great pleasure euen in that want of disturbance as on the other side it is a great vexation to be troubled with a payne in our side or in our feete or in anie other part of vs. The self-same effect therefore which perfect health and thaâ— general temper of humours worketh in our bodie the freedome from worldlie troubles and vexations worketh in our soule and is of itself alone a wonderful pleasing and delightful thing Wherefore seing people loue their health so dearly and spare no cost to get it nor time to attend vnto it and manie spend their whole substance with the woman in the Ghospel to purchase it and abide fire and lance suffering their flesh to be cut and burnt rather then fayle of it who can think but the tranquillitie of a Religious life is much more earnestly to be desired and al litle enough to bestow and spend in the compassing of it For that which S. Iohn Chrysostom writing in defence of a Monastical life sayth is very true Which is easier and more ful of quiet to be intangled in so manie and so pickant cares subiect to such watch and ward and slauerie to liue in continual feaâ—e and daylie sollicitude least fortune fayle vs our substance wholy perish or to be at libertie free from these bonds and cares For though a man desire no more then he hath though he labour not to adde more weight to the burden of his wealth though we grant al this is it not farre better to discharge himself of his burden then to be crushed by thaâ— which he hath alreadie vpon his shoulders Finally as I sayd before if it be a great happâ—nes to be content with a few things of smal value it must certainly needs be a greater happines to be aboue al necessitie And the same Saint discouâ—sing to the same purpose in one of his Homilies proueth that howsoeuer the world takes the life of Monks to be a distastful and burdensome life yet in verie deed it is much sweeter and more desireful for al these are his owne words then anie other life seeme it neuer so sweet and easie and for proof therof appeales to secular people themselues to whome then he spake and sayth of them that when they see themselues hedged-in with the trouble and vexations of this world then they cal them happie tâ—at free from marriage liue at quiet in Monasteries because they haue not such worldlie saâ—nes grief to oppresse them they are not subiect to al those cases and dangers and deceitful plots they suffer not by enuie or iealousie or phansies of loue nor anie other thing of that nature 8. Where we must note that in this one happines there be two great benefits inuolued For first we are eased of the burden and heauie carriage as S. Iohn Câ—rysostome calles it of the world secondly being discharged of it as it were let loosse we are at libertie which libertie is accoÌ„panied with vnspeakable delight And God through his power and mightie hand being the sole authour of it it is not without great reason that in holie Iob he glorieth of this his work and professeth that it is himself and no-bodie els that vnloose 〈◊〉 bonds of tâ—e 〈◊〉 d Asse and sets him free and giueth him a dwelling in the desert Which passage S. Gregorie vnderstands of Religious people giuing this excellent expâ—sition of it The wild Asse that abideth in the desert doth not vnproperly signifye the life of them that liue remote from the troubles of the world And this Asse is fitly sayd to be free because the seâ—uitude of secular businesses wherewith the mind is much broken is very great howsâ—euer the paines which men take in them be voluntarie And to couer nothing at al of the world is in effect to be free from this seruil condition For prosperous things lye like
delightful state tasting vpon earth the first fruits of the Celestial habitation where euerie thing shal be brought to a most perfect peace and concord Which I take to be that peace and that sitting at rest and quiet and that inward silence which is promised by the Prophet Esay to Vertue by the general name of Iustice which giues euerie one his due For no State doth so perfectly giue euerie one his due as Religion giuing and restoring and perfectly subiecting vs to God whose we are al of vs by right as I shewed else-where And the work of Iustice sayth he shal be peace and the performance of Iustice silence and securitie for euer And my people shal sit in the beautie of peace and in tabernacles of conâ—idence and in a quiet ful of wealth What doth man desire more then rest and quiet not that rest which is idle and vnfruitful store wherof we see in idle people of the world but such as is wealthie and profitable and furnished with al spiritual commodities as the holie Prophet describeth it Of the pleasure which Religious people take in Prayer CHAP. VI. TO the delights which we haue hitherto spoken of we may adde the comfort of Prayer and Meditation which taketh-vp great part of a Religious life How great the sweetnes of it is and how properly Religion may be sayd to be the true seate of it Esay the Prophet wil tel vs comprizing both in these few words The sonnes of the stranger who adhere to our Lord to worship him and loue his name and to be his seruants euerie one that keepeth the Sabbaoth least he pollute it and obserueth my Couenant I wil bring them to my holie hil and make them ioyful in the house of my prayer their Holocausts and their Sacrifices shal please me vpon my Altar because my house shal be called the house of prayer to al people This is the large promise of the Holie-Ghost which not only for the inward sense but euen for the outward sound of the words doth so properly agree to euerie Religious person that we may spare to interprete it further least as S. Augustin sayth in a certaine place vpon the like occasion 〈◊〉 dead the sauour of the Prophetical speach And what wonders is it that God shewing his Prophets his Church that was to come should withal shew them so long-before the beautie of a Religious course which is so noble a part of the Church 2. First therefore the name of Strangers doth fitly sute with them because they haue nothing in the world of their owne but as pilgrims vse it as if they did not vse it they haue no permanent cittie of abode but seeke that which is to come they adhere to our Lord being fastned vnto him with the strong and indissoluble bond of their Vow and are truly his seruants and so stiled by al because they liue continually in his seruice and their glorie is to be called as they are they offer vnto him Holocausts and Sacrifices and that often because they offer themselues wholy and they keepe his Sabbaoth liuing not lazily without profit to themselues or others as the people of the world oftimes do but a quiet and retired life ful of holines and deuotion keeping holie-day from the works of the earth and bestowing themselues wholy in the contemplation and loue of God 3. Now why may not Religion be called also the House of Prayer which God doth so much honour as to stile it His House seing it requireth so much exercise of prayer and affordeth so much commoditie of performing it as it ought to be performed For first Religion riddeth vs of al outward care not only of following husbandrie or trading in marchandize and such like negotiations of greater consequence but of those which are of lesse note as the care of household-busines education of children finally of al. These are the banes of Meditation and Contemplation not only because they take vp al our time but much more because they stirre vp so manie passions of anger and feare and sadnes according to the seueral euents which happen These Passions partly disquiet our mind that it can settle to nothing and consequently absolutly hinder Contemplation partly they do so ouerwhelme it that they dead our spirits and suck-out al the iuyce which is in vs. For that which Abbot Isaac a great man in Cassian doth deliuer cannot be denyed to wit that to pray wel it is necessarie vniuersally to cut-of al care of carnal things for so he speaketh Secondly that we doe not only shot out care but the verie memorie of al kind of busines thirdly we must cut off al detraction multiplicitie of idle words and aboue al the passions of anger and sadnes finally vtterly roote-out the remaynder and occasion of auarice and carnal concupiscence Which if it be true certainly the true exercise of prayer is as rare in the world as these hindrances and inconueniences are frequent in it and contrariwise in Religion it is easie to practise it because the state itself hath alreadie barred al these impediments 4 Moreouer Chastitie and a single life is a great help to Prayer which in reason euerie bodie may see to be true and the Apostle sayth it commending Virginitie and a single life because as he speaketh it giues a man leaue to pray to our Lord without hindrance The reason wherof among others as I take it is because as our mind growes lumpish and beareth alwayes downewards to base and earthlie things by the vse of corporal pleasure so by continencie it becomes light and quick and able as it were with certain wings to life itself vp to God the puritie which is in itself furthering the coniunction of it to that puritie which is God The humilitie also of so poore an estate and so farre from al human glorie is a special disposition to Prayer For as we reade of our Sauiour that in his life-time he louingly embraced the little ones that were brought vnto him and checked his Disciples that would haue forbidden them saying Let the little-ones come to me for of such is the Kingdome of heauen So we haue iust cause to think that he practiseth the same now in heauen and conuerseth familiarly with such as be little For if he made so much demonstration of loue towards them that had nothing humble in them but the tendernes of their age how much greater signes of loue wil he shew to them that haue voluntarily humbled themselues and brought themselues to that excesse of Pouertie and meane estate which the Religious liue in So that for these and manie other reasons there can be no doubt but that Religion is the House of Prayer that is the most commodious and most conuenient place that can be to exercise our mind in prayer and continue our thoughts in contemplation of heauenlie things 5. Now to speake of the delight and pleasure which is
constantly with most feruour followed this course of life Palladius relateth of Apollo who was a famous man among the ancient Heremits that hauing fiue hundred disciples he was wont to bid them to be alwayes chearful and merrie And a man should not meete vpon earth such mirth and exultation as was continually among them For he sayd it was an vnseemlie thing for anie of them to be sad and heauie that had such assured hopes of eternal happines The Infidels and Iewes and wicked Christians might with reason be truly sorrowful but the seruants of God should alwayes reioyce For if people that traffick in earthlie things reioyce in them why should not Religious people that are in present possession of so manie good things and doe so certainly hope for the happines of the life to come be in perpetual gladnes This was the saying of that ancient Father and he sayd true 3. For first in this state people haue the comfort of a good Conscience which if things goe wel with vs doth much encrease our ioy if they happen crosse as sometimes perhaps they wil it is a great solace vnto vs and in fine giueth life to al the howres a Religious man doth liue For a good Conscience is as it were a Maister or Tutour that staÌ„deth at our elbow both in regard of the light belonging vnto it which without much adâ—e easily discerneth good from euil iust from that which is vniust and in regard of the propension which it giues to our wil to loue that which is good and to shunne that which appeares to be euil so that whosoeuer resisteth this light and this inclination or propension must needs be in continual torment and vexation whosoeuer goeth with it obeyeth it liues in ioy and comfort This we haue out of S. Iohn Chrysostom who speaketh thus Though there be some paynes to be taken in the practise of vertue yet it sils a man's conscience with a great deale of pleasure and brings so much inward delight with it that it cannot be expressed in words For what is delightful in things present a board wel furnished health of bodie riches But al the sweetnes that is in anie of these is bitter compared with that delight For nothing is more pleasant then a good Conscience and good hope 4. And this contentment of a good Conscience which according to S. Iohn Chrysostom is so ful of sweetnes is not alone in Religion but bringeth manie other pleasures with it which S. Macarius speaking of this verie abundance of spiritual comforts in one of his Homilies setteth forth in liuelie coulours and sayth thus It fareth with the seruants of God sometimes as with them that sit at a Prince's table royally set-forth with al kindes of choice meates and there they exult with a gladnes which no man can come neare to expresse in words and with admirable satietie and contentment Sometimes they are like a bride melting with vncoÌ„ceauable heauenlie delight in the armes of God their Spouse Sometimes they are like Angels that haue no bodies arriue to such a lightnes and freedome that the weight of their bodie troubleth them no more then if they had none at al. Sometimes they are so ful of pleasure as if they had drunk largely of the best wine that is and are euen drunk with a holie drunkennes of Diuine mysteries are not sensible of anie thing that passeth in this life Sometimes they are like mourners lamenting the miseries of mankind powring forth their prayers to God for the saluation therof readie to lay downe their owne life and soule at stake for the good of others Sometimes they do so burne with this spiritual loue of their Neighbour that if it were possible they would hide al men good and bad within their bowels Againe at other times they cast themselues so farre vnder al mens feet through humilitie of spirit that they make account they are the least and the lowest and the worst of al men in the world Contrariwise sometimes they resemble a stout warrier that gathering his weapons to him goeth of his owne accord into the field and valiantly encountreth his enemies Oftimes their soule reposeth in profound silence enioying most sweet and quiet peace and taking vnspeakable delight in it Finally oftimes their mind is so cleared by the guift of the Holie-Ghost which we cal Vnderstanding and Wisedome that in an instant it conceaueth things which no tongue can expresse Al this is out of S. Macarius 5. How rare and admirable therefore must that course of life needs be which swimmeth in al these delights and is serued with ioy after ioy and contentment after contentment as a sumptuous bancket with dish after dish Which the Prophet Dauid deseruedly admireth in these words How great is the multitude of thy sweetnes ô Lord which thou hast hidden for these that sent thee It is great but hidden and knowne to them only that truly feare God And they are in a great errour that think that they that vow themselues to God prouide wel for the good and safetie of their Soules but buy this safetie at a high rate of excessiue toyle For it is not so this spiritual iourney hath also pleasure with it and greater pleasure then flesh and bloud is capable of and conformably thervnto nothing is more often repeated in holie Writ or more seriously inculcated Light sayth Dauid arose to the lust and gladnes to the vpright of hart as who should say That is true gladnes which riseth of the light of our mind and the vprightnes of our hart And againe How sweet are thy speeches to my tawes aboue honie to my mouth And A 〈◊〉 of exultation and health in the tabernacles of the Iust. Let the iust make feasts and exult in the sight of God My soule that exult in our Lord and delight in the Sauiour therof al my bones shal say Lord who is like to thee But he comes most neare vnto vs and speaketh in a manner particularly to vs that dwel in the House of God when he sayth They shal be drunk of the plentie of thy House and thou wilt make them drink of the torrent of thy pleasure He calles it a Torrent in regard of the plentie and because the source of it is not in the earth but in heauen and raynes downe abundantly from about He likeneth it to drunkennes because they that are silled with these comforts like people that are drunk haue not only perfectly drowned and quenched their thirst but see not the things which are vpon earth or at leastwise take no heed to that which is before their eyes and inwardly burne with a spiritual fire and feruour putting them vpon manie actions which others perhaps may think foolish or impertinent The Prophet Esay speaketh to the same effect in diuers places and particularly when he sayth I wil put the desert therof as delight and the solitude as a
violence what thou wouldst doe seing of necessitie thou must then abstaine from that pleasure and haue no reward for abstayning Giue thanks therefore to God because thou shalt haue a great reward and a glorious Crowne if thou liue as they doe without anie reward nay farre more easily more safely more pleasantly both because the hope of restibution doth strengthen thee and the knowledge that it is an act of vertue doth comfort thee And truly considered what effect may we iustly think the hope of a reward in heauen which S. Iohn Chrysostome speaketh of wil worke in a Religious soule seing the greedines of an earthlie recompence or the serious application to studie or to anie other worldlie busines is forcible enough easily to diuert a man's thoughts from al obscenitie Insomuch that Plato himself which a man may with reason wonder at exhorting yong men to liue chaste bringeth an example of a certaine man of â—arentum and diuers others besides whome there he names that abstayned from al pleasure of that nature to the end to preserue their bodilie strength intire and in the ful vigour which it ouâ—ht to be for the Olympical Exercises They therefore sayth he abstayned from that pleasure which vulgarly is esteemed happie that they might ouercome others in Wrastling in the Race such other exercises and shal not our youth be able to doe the like for a farre more noble victorie what victorie to wit that subduing pleasure they may liue happily moreouer shal not feare of coÌ„mitting a grieuous offence be able to make theÌ„ ouercome that which others that are farre worse then they are reported to haue ouercome What would Plato haue sayd if he could haue had experience of the force of the loue of God seing he thought the loue of earthlie things to be so effectual wheras the loue of God doth so wholy possesse a soule that it taketh no delight but in things Diuine and Celestial and abhorreth more then death itself anie thing that sauours of vncleannes Which S. Macarius proueth in this manner If the loue of carnal marriage separate a man so farre from father and mother and brethren that esteeming them al strangers he loues his wife only and cleaues to her and hers as to his owne if I say the loue of flesh doth so breake with al other loue how much more shal they contemne al loue and delight in other things that haue so neerly linked themselues to God and drunk so plentifully of his loue 3. These are the reasons why the abstayning from al pleasure in this kind is so easie and pleasant and the ground whervpon S. Hierome deliuereth these words in commendation of this vertue How great happines is it not to be a slaue to a wife but to Christ not to serue the flesh but the spirit For he that cleaueth to God is one spirit And S. Bernard accordingly speaking both of Chastitie and other vertues accompanying it applyeth to this purpose that saying of the Prophet short in words but large in sense Delight in our Lord auerring that al Religious people are so plentifully made partakers of this delight in our Lord that none of them al can denye but that they feele it My Brethren sayth he Secular people may say so you cannot say so For who is there of you that hath not often experienced the delight of a good Conscience tasted the sweetnes of Chastitie Humilitie and Charitie This is not like the delight in meate or drink or such like yet it is a delight and a greater delight then al these For it is not carnal delight but Diuine 4. S. Ephrem also as it were astonished with the pleasures of Chastitie discourseth in this manner O Chastitie mother of loue resemblance of an Angelical life O Chastitie cleane of hart sweet in tast chearful in countenance O Chastitie which maketh men like to Angels O Chastitie reioycing the hart of him that possesseth thee and giuing wings to a Soule to fly vp to heauen O Chastitie which bringest a spiritual ioy and takest away sorrow O Chastitie which dost diminish the passions of the mind and free it from perturbation O Chastitie a spiritual Chariot lifting him on high that possesseth thee O Chastitite that buddest like a rose in the midst betwixt the soule and bodie and fillest the whole house with a fragrant smel This and much more sayth this holie ancient Father And certainly if we grant that filthie obscenesse hath naturally so much force to allure vs and to set vs so much on fire notwithstanding the vnseemelines of it we cannot think but that honestie and puritie and the beautie of so rare a vertue must needs be much more forcible For what comparison is there betwixt light and darknes or betwixt dirt and mire where hogs doe tumble and those lillies among which the Spouse doth so willingly feed that he refuseth al food without them And thus much of Chastitie 5 The delights of Obedience are somewhat more apparent because Obedience hath none of the incommodities of Pouertie nor yet so fel an enemie as Chastitie our owne bodie making warre against Chastitie and being both vncapable of feeling anie delight in puritie of life and carrying vs rather headlong to al kind of sensualitie Obedience dependeth of the mind only which being capable to conceaue the beautie of so great a vertue may easily also perswade itself to loue it and being so perswaded there remayneth litle or no contradiction from abroad Besides other things which encrease the sweetnes of it first that if freeth vs from the troubles and anxieties which are wont often to occurre in setling or gouerning our estate in vndertaking or leauing this or that busines indeed in al occasions and howres of our life secondly because it putteth vs into the hands of God and placeth vs in his armes to be carried and ruled and cherished by him then which what can be more delightful or more to be desired For if we ayme at honour which doubtles in itself is pleasing nothing can be more honourable then to be so tenderly loued and so louingly dealt-with by so great a Maiestie if it be profit that taketh vs which also is ful of pleasure nothing can be more profitable then to relye our whole life and al that we doe vpon such a guide Finally al manner of comforts delights are contayned in this one to see ourselues so inwardly linked to him who is the onlie Father of mercies as the Apostle stileth him and the God of al comfort which as al other spiritual things no man can rightly value but he that hath tryed it and they that haue tryed it doe so louingly and so passionatly affect Obedience that libertie is a crosse vnto them as we reade of B. Aegidius a Franciscan-Friar For when S. Francis by reason of his eminent sanctitie had giuen him freedome to go whither he would and dwel where
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
obseruances and seueral pennances with the grace of deuotion because without a Crosse it is not possible to follow Christ nor without Vnction possible to endure the harshnes of a Crosse. Hence it is that manie abhorre and shunne pennance seing the Crosse and not seing the Vnction You that haue tryed what it is know that in verie deed our Crosse is anoynted by the grace of the Spirit which helpeth vs our pennance is sweet and delightful and as I may say our bitternes sauouâ—ie 16. And in an other place discoursing of the same matter more at large he sayth that the Soule of a Religious man being beautiful within and humble and contemptible without was figured by the Tabernacle which was among the Children of Israel For within it was guilded al ouer but without there was nothing of it but couers of sack-cloth and sheep-skins and as that kind of couering though it were contemptible to the eye serued to keepe the Tâ—bernacle from the dust and the rayne So the outward humble fashion of Religious people preserues their inward glorie and euerie such Soule may say truly of itself I am black but beautiful Then he brings the example of Isaac who though he came to be sacrificed was not sacrificed but a ramme in steed of him and his life preserued and he liued so much the more ioyfully by how much the promise and hope of posteritie was now setled vpon him For in like manner Religious people seeme to debate theÌ„selues of al contentment and yet their contentment is not indeed cut of but vice and rebellion and the hornes of this Sacrifice intangled in the thornes shew that sinne and contumacie can neuer be without remorse and vexation But Isaac sayth he liuing shal liue lifted vp vpon the wood to the end that thou also placing tâ—vâ—ioy on high mayst glorie not in thy owne flesh but in the Crosse of our Lord. This is the conuersation of the perfect this is the life of Saints finally sayth one as sorrowful but alwayes glad as hauing nothing and possessing al as dying and behold we liue 17. The Abbot Abraham in Cassian holdeth the like discourse in those words They that serue God deuoutly and faithfully hauing taken the yoak of our Lord vpon them and learned of him that he is meeke and humble of hart as it were casting off the burden of their earthlie affections shal find by the help of God no labour but rest in their soules The crooked wayes shal be presently made strayt and the rugged wayes playne and tasting they shal see that our Lord is sweet and hearing Christ in the Ghospel crying alowde Come to me al you that labour and are burthened and I wil refresh you casting of the weight of their sinnes they shal vnderstand that which followes My yoak is sweet and my burden light And certainly if we compare the beautiful flower of Virginitie and the fragrant puritie of Chastitie with the foule and stinking slowes and hogsties of carnal pleasures the quiet and securitie which Monks enioy with the dangers and miseries in which worldlings are ingulfed the repose which our pouertie brings vs with the gnawing griefes and restlesse cares of rich people which day and night not without danger of their liues doe torment them we shal easily grant that the yoak of Christ is exceeding sweet and his burden extraordinarie light Thus sayth Cassian 18. Where then is that harshnes where be those troubles which Satan to fright men doth so mightily aggrauate against vs Are not al things rather so ful of pleasure that they take away al feeling of difficultie and incommoditie or in a manner al Wherefore to conclude in brief as if a man had a great deale of luggage and another should carrie it for him he should haue al the benefit and the other al the labour So in this burden of Religion the reward is ours and yet we haue no trouble by it because another carrieth the burden for vs. Which is not mine but S. Paul's conceit for hauing reckoned-vp the manie incommodities and difficulties which he endured through pouertie nakednes trauel persecution and the like he addeth Not I but the grace of God with me acknowledging and openly proclayming that it was not himself but God that brought to passe those great things in him 19. Wherefore we must allow of that which S. Bernard sayth when rehearsing to his Brethren the labours which they endured and daylie mortifications by much fasting often sweating watching aboue measure besids those things which are inward contrition of hart and multitudes of temptations he addeth that it is not for their benefit to haue these heauie and burdensome things lessened because if their pennance be lessened their crowne by little and little wil leese the pretious stones which are in it and calleth it a cruel kind of compassion in regard that the taking away of a smal quantitie of seed comes to no smal losse in the haruest What remedie The remedie is that the labour remaine and yet become sauourie by the sweetnes which God doth giue it because if your tribulation sayth he doe abound for him your comfort also wil abound through him and your soule be delighted in him which in these things refuseth comfort For with him tribulation itself may be found to be great consolation For is it not most cetain that that which you endure is aboue the strength of man beyond nature contrarie to custome Another therefore doth beare these things he doubtlesse who according to the Apostle carrieth al things by the word of his power What therefore should we feare if he be with vs that carrieth al things Al this is of S. Bernard 20. Let no man therefore accustome his eyes heerafter to behold the out-side only of a Religious life which seemes somewhat harsh but let him looke also into the inward sweetnes acknowledge that there is such plentie of grace belonging vnto it to qualifye and alay the harshnes and to strengthen vs to beare it that it goes farre beyond al the hardnes and difficultie which can be imagined in it specially when a man is a little accustomed vnto it for vse and custome doth as it were harden vs take away the feeling of payne makes vertue familiar and pleasant Which familiarnes S. Augustin doth fitly expresse by the word Embracings layeth downe the effects of it in these words When Wisdome hath once bound a man tamed him with certain laborious exercises it afterwards vnbinds him giues him free libertie to enioy himself nurturing him first in temporal bonds binds him afterwards with eternal embracings then which bonds nothing can be imagined more delightful or more solid The first bonds I confesse are a little hard the second I cannot say they are hard because they are sweet nor soft because they are strong Wheras the bonds of this world haue in them true
freedome may at al times and at al howers assist al kind of people and haue no bodie to hinder them no bodie to forbid them no bodie to interrupt them so that wheras both of them may be compared to hounds that are â—aâ—er vpon the sight or sent of the game the Religious are as it were in leash and at the command of others Secular people runne at large instantly make after the game without anie stop or stay Let vs therefore consider how little force these arguments haue to weaken so great a Counsel of Perfection 2. And first we must vnderstand that Charitie as great a vertue as it is must be ordered insomuch that if it be not duly ordered it is not Charitie but some other affection that putteth-on the maske of Charitie Order consisteth chiefly in this that in matter of Spirit and in things which concerne the grace of God and our soules saluation euerie one be first careful of himself preferre his owne spiritual benefit and profit before the good of whomsoeuer of our Neighbours and so God commandeth vs to doe Which al Diuines with one consent deliuer as a certain truth and S. Thomas in particular proueth it by this solid substantial argument Bâ—cause Charitie sayth he is grounded in the communication of goods that are spiritual but after God who is the foundation of al euerie one is neerest to himself and must make account to be first in the participation of this good for we loue our Neighbours as our companions in that participation and consequently as Vnitie is to be preferred before Vnion so that a man enioyeth such a goâ—d is a neerer and dearer ground of loue then that an other is his companion in the enioyning of it And vpon the same ground it followeth also truly necessarily that the habit of Charitie cannot incline a man I doe not say to commit the least sinne but not so much as to abide the least losse or impayring of Charitie for an other man whosoeuer he be no not though it were to saue the whole world no more then fire can issue out of ice which also almost al Diuines agree in 3. If therefore we allow of this it cannot on the other side be denyed or anie way doubted of but that a Religious course of life is without coÌ„parison the most absolute course of our owne perfection and farre more apt to furnish our owne soules with vertue then anie Secular state whatsoeuer it must necessarily follow that though some particular state in the world might be more beneficial to our Neighbour yet the benefit of our owne soules is to be preferred before the benefit which might be deriued to others Our Sauiour deliuereth it in these expresse words What doth 〈◊〉 it auayle a man if he gayne the whole world and suffer detriment of his owne soule And because we should not think that his words are to be vnderstood only of temporal gayne S. Bernard doth directly apply them to this spiritual benefit of our Neighbour which we speake of and in his book of Consideration writeth thus If thou wilt be wholy entrie bodie 's after the example of him that was made al to al I commend thy fâ—ee naâ—uâ—e but vpon condition it be ful And how shal it be ful if thou shut-out thyselfâ— for thou art also a man Therefore that thy courtesie may be fal mine let the bosome chose me which receaueth al embrace thyself within itself Otherwise what auayleth it thee according to the word of our Lord if thou gayne al leese thyself aloâ—â— he repeateth the like saying in his second Booke amoÌ„g other things coÌ„cludeth pleasantly with these words In the purchase of saluation no man is neerer of kin vnto thee then the onlie sonne of thy mother 4. Now the ground of the contrarie partie draweth these two inconueniences with it First that while they liue in the world vpon what cause soeuer they remayne in it they lye open to al occasions and dangers of sinne as much almost as anie Secular people for sayling the self-same seas they must needs be tossed with the self-same waues of these present allurements baytes of honour riches and beautie beating continually vpon their eyes thoughts that it is very hard and a rare thing alwayes to resist so to resist as alwayes to goe away with the victorie This is the first inconuenience which they runne themselues vpon The other is that though we should grant them the victorie in al these assaults yet they cannot but suffer lâ—sse detriment in matter of vertue perfection because they depriue themselues of voluntarie Pouertie Obedience other such vnspeakable treasures which are ordinarie in Religion as I may say common to euerie ordinarie bodie And what follie is it to wayte vpon others gaynes with so much losse of our owne Wherefore we ought rather to harken to the counsel of the Holie-Ghost haue it alwayes before our eyes aduising vs in this manner Recouer thy neighbour according to thy vertue and take heed to thyself that thou fal not in that is thou fayle not for he that salleth both hurteth himself cannot help them to rise that are fallen 5. We shal doe wel also to cal to mind the Parable of the Virgins whom our Sauiour so much commendeth in the Ghospel for their wisdome in that when the other Virgins beâ—ged oyle of them they answered Least perhaps it suffise not for vs you 〈◊〉 rather to them that sel buy for yourselues Which saying S. Bernard vpon the Canticles applyeth to this which we haue in hand among manie other reflections which he makes vpon it he falleth also vpon that which we spake of before that it is not true Charitie for a man to desire to benefit others with his owne losse because charitie as he speaketh wâ—â— abound in itself that it may haue abundance for others It reserueth to itself as much as it wants that no man may want Otherwise if it be not ful it is not perfect And againe I make account that in matter of Saluation no degree of compassion is to be preferred before that degree which the Wiseman setteth downe saying Haue mercie of hy owne soule pleasing God 6. And thus much vpon supposition that though a Secular life could be more apt to doe good vpon others yet Religion were to be preferred because in Religion we may reape more benefit to ourselues What if we adde now that â—eligion is farre more able and sufficient and proper to doe good vpon others But it is so certain and euident that we shal not need to stand long vpon proof of it besides that in the second Booke of this Treatise we haue playnly con uinced it discoursing of the manifold helps which a Religious staâ—e afforde 〈…〉 good of â—ur Neighbour the summe whereof iâ— this that God only 〈◊〉
because of the conuersion of Soules and of their progresse and aduancement in vertue For so we fir◠it written Grace and glorie our Lord wil giue And our Lord himself sayth No man can come to me vnlesse the Father who sent me draw him What then doe men in the conuersion of other men They are instruments which God vseth as a writer vseth his penne a sawyer his sawe Wherefore as anie kind of instrument mouing of itself can doe nothing but if it be moued by the crafts-maister it can doe al things So in works Diuine and supernatural looke how farre a man is ioyned with God and moued by him so farre he goeth and no further Now let vs see who is more vnited with God a Secular or a Religious man But there can be no question in it for besides the coniunction which Charitie maketh betwixt them the force of which vertue is farre greater in Religion farre more meanes to purchase it there be other vertues which mainly further this vnion and chiefly those two which are so proper and natural to a Religious course to wit Humilitie Obedience the one freing vs from al worldlie pride the other deliuering vs ouer to the Diuine Maiestie and putting him in absolute possession of vs to rule vs and weald vs as he pleaseth besides the perpetual and irreuocable bond of our Vowes binding vs so inseparably to God that there cannot be a stronger tye nor a more inuiolable coniunction imagined vpon earth What wonder therefore if such instruments menaged by the hand of so great and so skilful an Artificer and so fit and plyable to his hand worke such rare and admirable effects 7. To this inward coniunction with God we may adde the outward helps which in Religion are manie as the ioyning of so manie hands togeather which is a great meanes to bring busines to an end for that which a man hath not in himself he hath it in his Brother Secondly the authoritie which the despising of earthlie things giues Religious people aboue others a contempt I say of the world which lyes not hidden in euerie one's breast but is apparent to be seen in the state itself and the whole course of a man's life Al which and such like other furtherances they that labour for the benefit of others in a Secular life must needs want And to passe ouer other things of what importance must it needs be that Religious men are in this busines of the help of Soules as wel as in other things wholy directed guided and illuminated by their Superiours For first the aduise counsel of men that are wise expert in so weightie a busines cannot but be very vseful besides that it is God that gouerneth them by their Superiours which is al in al for when God is the authour beginner of that which we vndertake it cannot but prosper whatsoeuer it be And to answer that which was obiected by example of a hound doth not the game goe much better forward when the dogs are guided by a huntsman that knowes how to rule them when to put them on when to take them off and when to stay them from ranging about Yea without it the dogs of themselues are not fit to hunt 8. But what doe we stand disputing this question concerning the help of Soules Let vs open our eyes and take a view of the Church of God as now it is and as it hath been for manie Ages Who be they that now adayes following the example of our Sauiour goe about the Citties townes villages instructing the people and drawing men out of sinne and putting them vpon good courses in the seruice of God but Religious men whom doe we almost see in a pulpit preaching but such as are of one Order or other Finally who are the workmen in this vinyard of our Sauiour but they and true workmen indeed that abide the weight and the heate of the day doe al that they doe meerly for the glorie of God the help of Soules not for anie earthlie commoditie or temporal benefit redounding to themselues For though there be of the Secular State some that labour in this haruest they are so few of thē that no mā cā attribute the general fruit which is wrought and maintayned in the Church rather to the Seculars then to the Regulars 9. Some bodie perhaps wil grant al this to be true speaking of the general fruit which is wrought in the Church but for his part he speaketh not of the whole Church but is in payne only for his owne countrey and patents and kinsfolk and thinketh that if he remayne with them he shal be better able to instruct them and help them then if he goe into Religion A ridiculous pretence for that which we haue been saying al this while of the prerogatiue of a Religious State aboue a Secular in matter of doing good to others is much more of force in this case because it commonly falleth out that a man shal doe rather lesse good among his kindred then more which indeed might seeme a Paradox but that we find it by experience continually to be so Truth itself hath so long before giuen vs warning of it in these words A Prophet is not without honour but in his countrey and in his house and in his kindred And the example of our Sauiour testifieth as much as wel as his words For wheresoeuer he chanced to be though it were among the Samaritans which was a deboisht kind of people and at variance in manie things with the Iewes al admired his wisdome and followed him most greedily to heare him speake and yet in his owne Countrey he was held in contempt and derision insomuch that it is written of him He could not there else anie vertue and He wondered by reason of their incredulitie What then may we weake and infirme creatures hope to doe seing the infinit Sanctitie and Maiestie could doe no good vpon flesh and bloud 10. S. Bernard therefore with great reason doth reckon this suttle temptation among the little foxes which in the Canticles are sayd to demolish the vinyard a temptation which doth not only hinder people from entring into Religion but oftimes draweth some out of Religion to the world againe I saw a man sayth S. Bernard that was running wel and behold a thought How great a good is this which I enioy alone If I were in my countrey I might giue part of it to my brethren and kindred and acquaintance and friends They loue me and wil easilie hearken to my perswasions To what end is this losse I goe thither and saue manie of them and myself with them And I shal not need to feare the change of place for so I doe wel what matter is it where but only that certainly it is better to remayne there where I may remayne with more profit Why should I be long He goeth and perisheth
wretch that he is not so much a banished man into his countrey as a dog returning to his vomit Behold the vnhappie man hath lost himself and gayned none of his Behold one little fox to wit this vayne deceitful hope which he had of gayning his kindred 11. These so expresse and significant words of S. Bernard togeather with the rest which hath been sayd make it euident that whosoeuer is moued indeed with true zeale of Soules for there be diuers who haue not this zeale but remayne in the world because they are taken with the world and vse reasons which fauour of zeale as a colour to shaddow their couetous mind but if there be anie such that desireth sincerely to aduance the seruice of God and resolueth to dedicate himself vnto the setting of it vp he must needs acknowledge that there is no doubt to be made but that he may more perfectly more assuredly and with more plentiful successe compasse his ends in Religion then remayning in the world specially if he confine not himself to one countrey or Familie which were a signe of somewhat a streight hart and but little courage but offer himself to be alwayes in a readines for al places in general and al sorts of people and as the beasts which the Prophet speakes of wheresoeuer the motion of the spirit is thither presently he got And this he may farre easier and with lesse trouble and danger performe in Religion then in the world because as I sayd before there be in Religion so manie helps to perfection and sanctitie and contrariwise in the world so manie hindrances rubs by the way and allurements to sinne For it falleth out with vs in this busines as with them that wil saue a man from drowning for whosoeuer wil doe so must first put himself in safetie otherwise he endangers himself and consequently disables himself from helping an other out of danger and in like manner he that wil goe about to help is neighbour out of tâ—e danger in which he is in the world must necessarily himself wade out of the world and stand vpon firme ground aboue al worldlie things An answer to them that say It is enough to forsake the world in affection though they forsake it not in effect CHAP. XXII HEere we are to deale with an other obiection not vnlike the fallacie of which we haue been speaking for some wil not stick to say it is in vayne to trouble oneself so much as to make away from himself al the right and possession of whatsoeuer he hath in the world it is enough to forsake the loue affection vnto it And this they vndertake to proue because the substance of perfection is Charitie He that hath greater charitie is more perfect whether he liue a Secular or a Religious life And to strengthen their cause they bring examples of holie Scripture and tel vs of Abraham and Isaac and Iacob who liuing in the State of Matrimonie and abounding in al worldlie wealth and plentie were holie in an eminent degree insomuch that God conuersed familiarly and friendly with them 2. But we must take heed that this be not also the language of such a flatter themselues and pretend reasons of purpose because they are loath to breake with the world and worldlie bonds with which they loue to be tyed And we shal be fayne to spend the more time and care in confuting it because manie that account themselues of the learnedeâ— and wiser sort are subiect to this errour 3. Though it cannot therefore be denyed but that Perfection consisteth in Chariâ—ti as they alleadge and that Religion is not perfection but a way and meanes to perfection yet it is such a means as they who embrace it may easily speedily without sayle attaine to perfect on they that embrace it not either neuer come to perfection or not without long labour and difficultie For as at the passage of a 〈◊〉 euerie bodie seekes for the bridge or for a boat to passe without danger of a 〈◊〉 be to go a iourney by land he chooseth rather to go on horse-back then on foot because he shal sooner come to his iourneys end and more coÌ„modiously So in the long and hard iourney to the top of Vertue and Charitie of which they speake what account in reason ought euerie bodie to make of such a help as enableth and strengthneth vs not only to passe our iourney but to runne with ease expedition and is indeed rather a Coach to carrie vs sweetly a long in it And what kind of Coach is it We haue spoken sufficiently of this point throughout the whole First Booke of this Treatise shewing that Religion affordeth two special helps to saluation freing vs by abandoning the world from al impediments thervnto which in the world are certainly innumerable and furnishing vs with so manie excellent coÌ„modities towards a spiritual life as there we haue discoursed of 4. Which was the reason why generally al holie men that vnderstood very wel that the substance of Perfection consisted in Charitie haue notwithstanding so earnestly exhorted vs to abandon the world as if without it we could not be perfect Among whom Cassian speaketh thus It is infallible that whosoeuer leanes to his wonted possessions goods doth not take vpon him intire humilitie of hart nor ful mortification of his corrupted wil. But S. Basi more copiously for supposing first as a ground that the abnegation which our Sauiour commanded consisteth in casting away al loue of ourselues and al sollicitude either for life or death he setteth downe what is necessarily to be done to attayne to this perfection And these are his words This renunciation beginneth with parting from external things from our possessions from vayne glorie from the customes of our former life from affection to things vnprofitable as the holie Disciples of our Lord haue put vs in mind to doe by their example to wit Iames and Iohn by forsaking their father Zebedee and their boat of which their whole life and maintenance depended And a little after Though what shal I need to strengthen that which I say with reasons of mine owne inuention or examples of holie men seing we may alleadge the verie words of our Sauiour and with them animate a Soule that is Religious and hath the scare of God For he playnly and without al contradiction testifyeth and sayth So therefore whosoeuer of you renounceth not al that he possesseth cannot be my Disciple And in an other place hauing vpon this condition If thou will be perfect sayd Go sel what thou hast he presently addeth Come follow me And to the like purpose he brought the Parable of the Marchant that hauing found one pretious Margarite sold al that he had and bought it For it is euident that the pretious Margarit signifyeth the Kingdome of Heauen which Kingdome our Lord sayth we cannot attayne vnto vnlesse we contemne
the same in fewer words Let no man doubt of the promises of Truth Let man be as he ought â—nd presently al things shal be added to him for whom al things were made A true and solid reason For al things in the world being made for Man they neuer withdraw themselues from his seruice vnlesse he first withdraw himself from the seruice of God And if he returne to serue God as he ought he may clayme as it were by right al other things as his owne and due vnto him 3. S. Ambrose expounding that model of an Apostical man which is set downe by our Sauiour in S. Luke without satchel or scrip sayth thus Protected by Faith let him make account that the lesse he requireth the more he may haue Seing therefore we haue so manie testimonies bâ—th of the holie Fathers and of holie Scripture in behalf of this prouidence of Almightie God and the care which he hath of his that we shal scarce find anie thing more often and more expresly câ—mmended vnto vs it can be no smal fault as I sayd before to doubt therof for it were to make God either couetous or forgetful vnworthâ—e things both of them of so infinit a Maiestie For we cannot possibly imagiâ— how he can be either more magnificent and profuse in giuing or more liberal of his loue or more careful in prouiding or more readie in doing for vs. And S. Augustin doth deseruedly reprehend such as haue so meane a conceit of God in these words Dost thou think that anie thing shal be wanting to a Christian to a seruant of God to one that is giuen to good works to one that is deare to his Lord and Maister Dost thou think that he that feedeth Christ is not fed by Christ Dost thou think that he to whom Diuine and heauenlie things are giuen shal want earthlie things from whence comes this distrustful thought what maketh an vnfaithful hart in the house of God Thus sayth S. Augustin 4. Al which wil be yet more euident if we consider the peculiar right which Religious people haue in this kind whether we regard God or man For speaking of men there be manie reasons that oblige them to furnish Religious people with al kind of necessaries For first Religious people hauing giuen al they had to the poore and brought themselues voluntarily to Pouertie deserue likewise that others should giue them wherewith to liue and they are in the right that are of opinion that in this there is not only an obligation of Charitie but in some sort of Iustice. An other reason is in regard of the â—abour and paynes which they take for the eternal good of their neighbour for the work-man is worthie of his reward and they that sowe spiritual things must reape carnal things as the Apostle speaketh And in an other place he sayth â— The husbandman that laboureth must first gather of the fruit The force of which reason wil be the more euident if we consider the cause why Prelats demand sustenance as of iustice due vnto them for sustenance is not due vnto them as honour is due to power and authoritie but as wages is due for work and labour Religious people therefore hauing their part in this work and labour and labouring so hard as they doe it is but reason they should haue part also of the fruit specially so much as is necessarie to continue their labour Which is not only of force in Preachers and such as labour immediately for the good of their Neighbours but in others that employ themselues in anie profitable course for them For they that minister at the Altar of the Sacrifice wherof al Faithful are partakers and they that attend to Prayer and Contemplation and the Studie of holie Scripture and such other spiritual functions as are for the benefit of the whole Church al of them as I sayd haue right to be maintayned of the peoples liberalitie 5. A third reason is grounded in Religious perfection For al Diuines agreing that almes is first to be giuen to them that are better and rather to them then to others is followeth that they are in a perfect State and liue in a course that is furnished with al kind of vertue are to be preferred farre before al others To which purpose S. Hierome applyeth that which is written in S. Luke Make vnto you friends of the Mammon of iniquitie that when you shal fayle they may receaue you into the eternal Tabernacles and sheweth that it cannot agree to ordinarie poore people Are they poore sayth he amidst whose filth and nastines firie lust doth command Can they haue eternal tabernacles that neither haue them in present nor to come For not simply the poore but the poore in spirit are stiled blessed of whom it is written Blessed is he that vnderstandeth ouer the poore and needie our Lord wil deliuer him in the euil day In maintayning the ordinarie poore there needs no vnderstanding but pittie in the holie poore there needs the vnderstanding of Beatitude to bestow vpon him that is ashamed to take and when he takes is sorie that he reapes carnal things hauing sowed spiritual And S. Augustin hath the like saying vpon the Psalme The noble Cedars of Libanus the loftie rich men of this world when they heare with feare Blessed is he that vnderstandeth ouer the poore and needie they looke into their goods their farmes al their superfluous wealth in which they seeme so loftie and giue them to the seruants of God they giue orchards they build Churches and Monasteries they gather sparrowes that make their neasts in the Cedars of Libanus It is therefore as it were a kind of impost or custome due to Religious people from the Seculars and Secular people vnderstand it so and that makes them so free and open-handed and alwayes so readie to supply al their necessities 6. An other ground of this right for so we may cal it more solid then the other is GOD himself not only in regard of the general prouidence which he hath ouer al things in general and prouideth for the birds of the ayre and the flowers of the earth or which he hath ouer al men though they be wicked rayning and making his Sunne to shine vpon them or ouer the iust of whom it is written I saw not a iust man forsaken nor his seed seeking bread But Religious men haue a particular reason proper to themselues because forsaking their possessions and their hopes they haue cast themselues wholy vpon his fatherlie charitie So that though there were nothing els this were sufficient to oblige as I may say his goodnes to haue care of them as a father of his children For God is not one that wil suffer himself to be ouercome with liberalitie and munificence and consequently we are so farre from leesing anie thing when we forsake al we haue as we are rather gainers by it the infinit
wisdome of God taking vpon him the charge of prouiding for vs so that we may be assured that we shal want nothing On the other side when we wil take vpon vs to prouide and care for ourselues by our owne wit and forecast how manie things must we needs want For our forecast is so slender and so short whether we be to prouide for the future or to order things present that we must needs often fal into manie great errours inconueniences Whervpon S. Iohn Chrysostome giues vs this Caueat Take no thought for thine owne but leaue it to God For if thou leaue it to God he wil prouide And againe in an other Homilie which is al in commendation of a Monastical life he reckoneth this among the special benefits if God because if God feed al flesh much more wil he feed his seruants that haue consecrated themselues vnto him and consequently al things necessarie are deriued vnto them out of the prouidence of God as out of a fountain of running water By which similitude of a fountain he would giue vs to vnderstand both the abundance and perpetuitie of these benefits and also that we come by them without anie labour as waâ—er springs from a fountain 7 And it is a pleasant thing to behold the examples of this prouidence of God ouer Religious people and to reade the manie testifications therof which are vpon record in ancient histories almost without number But that is singular which Palladius recounteth of Abbot Hellen who falling a-sleep after he had long fasted there came an Angel and awaking him bad him eate of that which was set before him And rising he saw that there was a large fountain of water suddenly sprung-vp by him and abundance of green hearbs round about him and tasting of both he sayd he neuer in his life dined better And afterwards when he wanted sustenance he euer was wont to kneele downe and offer vp his prayers to God and presently he was serued with diuers kinds of meate with new bread oliues and other fruits What can be more louing or more pleasant to think of then such a prouidence which stoopes so low as to act the part of a Steward Or why should we think he wil forsake his other seruants seing he was so careful to prouide for this his seruant by so daylie a miracle as if he had been his Clerk But as I sayd the Liues of Saints are ful of these kind of examples but we wil make choyce of two especially not vnlike the one to the other and taken out of two Religious Families very like also togeather 8. For S. Dominick in the beginnings of his Order sending his Religious into diuers places two and two togeather according to the manner set downe by our Sauiouâ— to preach pennance it hapned that two of them being fasting and very weaâ—â—e with their iourney the ninth howre of the day being past were discoursing somewhat heauily betwixt themselues how they might get some relief in that poore and vnknowne place and as they were talking there came vnto them a tal comelie man in somewhat a strange kind of habit and gaue them a good check for their weake and smal faith Could you sayd he belieue God so farre as to forsake al for his sake and cannot you now beleeue that he hath care of you He that giueth beasts their food wil not suffer his children to dye for hunger which you this day shal abundantly experience And vanishing out of their sight for it was an Angel they went a litle onwards on their iourney and coming to the next village while they were at their prayers a Priest inuited them very kindly home and as they were going to his house a Gentleman met them and would by al meanes they should goe with him and as these two were thus strayning curtesie togeather the Lord of the place seing them by chance ouer-ruled the busines and bad both the Friars and the Priest and the Gentleman to his house and feasted them very nobly 9. And it is recorded also of S. Francis that when he sent anie of his Friars in Mission he was neuer wont to giue them anie thing towards their charges vpon the way but that onlie verse of the Psalme Cast thy thought vpon our Lord and he wil maintayne thee the faith of which Verse was as good to them as anie money It hapned therefore that two of them hauing trauelled almost al the day long what with emptines what with wearines began to â—aint and though they begged relief no bodie gaue them anie thing til at last there met them a yong man that vnderstanding of them the cause why they were so wearie and sad gaue them a couple of loaues and as they sate downe to eate them he reprehended them sharply in these words Men of litle faith why did you mistrust the Diuine prouidence Why did you not cal to mind the words of the Prophet which the holie Father hath so often inculcated to you Cast thy thought vpon our Lord and he wil maintayne thee seing his goodnes is not wanting to the verie beasts of the field Wherefore know that God differred his help for no other reason but to punish this diffidence of yours with hunger And hauing held this and the like discourses with them he vanished out of their sight 10. Let others therefore in God's name haue their lands and possessions and rents and duties gathered with much toyle and labour subiect to hayre and drowth and rayne and other mischances we haue two Lordships as I may cal them the rents wherof are certain and free from al miscarrying to wit first the Prouidence of Almightie God in a manner obliged vnto vs through his owne infinit goodnes and that act of ours when we left al for his loue and secondly the Relief from our Neighbours due in a manner not only of charitie but of a kind of iustice And this is that which the Prophet â—â—ay seemeth to promise when he sayth Thou shalt suck the mâ—lk of nations and shalt be fed at the breasts of Kings For by Nations we may vnderstand the common people by Kings rich men and men of authoritie whose liberalities the Prophet compares to milk and a womans breast because milk is the iuyce of harder meate and of meate which is not gotten but with some labour and some work of nature in the nurse to make it and yet the infant sucks it without labour and with a great deale of pleasure So Religious people haue that for nothing which others purchase with a great deale of labour and sweate and trouble and oftimes not without danger So that they may be wel likened in this to the ancieÌ„t Hebrewes of whom it is written And they possessed the labours of people 11. We may therefore conclude that he that misdoubteth least in Religious pouertie that which is necessarie should be wanting wants not only iudgement
highly commendeth the two brethren that vpon reading the Life of S. Anthonie were so hot vpon imitating him that at the self-same instant and in the self-same place when they had read it they consecrated themselues to the seruice of God And vpon the same groundsels-where he exhorteth al in this maÌ„ner Behold the Giuer of mercie openeth the gaâ—e vnto thee What dost thou stay for Thou shouldst be glad if he should open vnto thee at anie time vpon thy knocking Thou didst not knock he openeth dost thou remaine stil without O differre not The holie Scripture sayth in a certain place of the works of mercie Doe not say goe and come againe tomorrow I wâ—l giue when thou canst presently doe wel for thou knowest not what may happen the day following Thou hast heard the commandment of net differring to be merciful towards another art thou cruel towards thyself by delayes Giue almes to thy owne soule We doe not say thou shouldst giue it anie thing but doe not put aside the hand of him that giueth 11. S. Anselme also sayth excellently wel to the same purpose in one of his Epistles Make hast to so great a good because thou canst not by anie other good more effectually come to the Soueraigne Good I haue seen manie that haue promised then differred whom death so preuented that they could neither dispatch that in which they had engaged themselues nor begin that for which they had passed their promise And againe He that differreth til the time to come perhaps til the time that wil neuer come to reforme his life leaueth vndoubtedly a certain good and contemning that which he leeseth he sheweth that he loueth not that which he expecteth and deserueth not to haue it â—2 The Iudgement of S. Thomas in this point being so great a Diuine as he was is not a little to be regarded He therefore both in one of his Opuscles in his Summe of Diuinitie proposing this question whether long deâ—iberation vpon this counsel be commendable proueth that which we are saying by manie weightie reasons that we must obey God in it out of hand and diligently put in execution that which he speaketh vnto vs. Though what doe we stand picking reasons heer and there out of Authours seing we haue the authoritie of the Ghospel for vs We see Peter and Andrew so soone as they were called by our Lord presently obeyed his calling forsaking their nets and their boate The like we reade of Iames and Iohn and in a more difficult and weightie occasion of S. Matthew who besides the general obligations of brethren and kinsfolk set light as S. Chrysâ—stome obserueth by al the human dangers which might haue befallen him from the Princes of the land leauing their seruice before he had cast-vp and made euen his accounts 13. But nothing doth more euidently confirme that which we are saying then that wheras he that was inuited by our Lord to the Apostleship did not refuse it but craued respit for a pious end to burie his father the Diuine Wisedome notwithstanding answered him Follow me leaue the dead to burne their dead Which S. Iohn Chrysostom expoundeth in this manner This he sayd not bidding vs to neglect the loue of our parents but shewing that nothing must seeme more necessarie then the businesses of heauen though the rubs which are cast in our way seeme great necessarie and insuperable This therefore is that which al must think and doe that heare the voice of our Lord calling inuiting and perhaps drawing them And S. Thomas to this purpose doth iudiciously among other things applye and opinion of Aristotle's in his bookes of Morals where putting this questioÌ„ What it is in a soule that first and principally moueth it he answereth that Reason first moueth al other parts and powers of it and that which moueth reason is something better then reason not knowledge or learning for these are not better then it but God and a litle after he addeth that they whom God moueth need not take further aduise vpon the busines because they are led by a better principle then either Reason or Counsel And S. Bernard rarely and eloquently sayth thus How manie doth the accursed wisedome of the world supplant and extinguish the spirit conceaued in them which our Lord would haue vehemently enkindled Doe nothing saith it rashly take time enough to consider of it looke more diligently into the busines the thing which thou goest about is great and needeth much deliberatioÌ„ Try first what thou shalt be able to doe aduise with thy friends least after thou hast done thou happen to repent it This is the wisedome of the world earthlie sensual diabolical an enemie to saluation a choaker-vp of life mother of tepiditie which is wont to prouoke God to vomit It sayth looke to thy self And wherefore what needes there anie consultation seing thou makest no doubt but the word comes from God The Angel of Great Counsel calleth what dost thou wayte for the counsels of others who is more faithful who more wise then he Leade me ô Lord and I shal be led be thou more strong and ouercome I know what those things are which ought to be done quickly I am saued from the mouth of the pit of hel and shal I seeke respit and hold back and delay to be gone if perhaps something may be effected in the meane time I did hide fire in my bosome and hauing burnt my side and my verie bowels lying naked and the corruption running downe shal I stand deliberating whether I shal awake whether I shal shake it off whether I shal cast it from me A great matter in verie deed is offered me so much therefore the more willingly and the more speedily is it to be admitted of and embraced with open armes with feruour and ioy Let him proue himself that confideth in his owne strength for the strength of God is already sufficiently proued Let him aduise with his friends that hath not read The enemies of man are his domesticals Why doth he that obeyeth not the Ghospel vse the Ghospel so often For there certainly we reade that to one that promised to follow our Lord but desired first to burie his dead father it was answered by our Lord that he should suffer the dead to burie their dead and to another that asked only that he might bid them farewel that were at home he sayd No man putting his hand to the plough and looking back is apt for the kingdome of heauen Al this of S. Bernard 14. Moreouer the better to breake with the delayes which the Diuel puts in our head we shal doe wel to think first that as S. Thomas aduiseth seing al the treasures of wisdome and knowledge of God are hidden in Christ we offer him wrong when hauing had his counsel we goe afterwards to take the aduise of anie mortal man Secondly that