much I haue profited in this way of perfection yet God knoweth it better then I. And I exhort others al I can to the like course and haue companions in it in the name of our Lord who haue been perswaded by my meanes In an other place he setteth downe what the Hereticks sayd of him for this cause Petilian with his fowle mouth aduanced himself in disprayse of Monasteries and Monks finding fault also with me because I haue been authour of a course of life of this nature and yet he knoweth not what kind of life it is or rather maketh as if he knew not that which is knowne ouer al the world What therefore can be sayd of a Religious state that can be more for the honour and credit of it then that two so rare and excellent men haue embraced it with such loue and earnestnes as themselues expresse For if we speake of wit who was there euer more acute if of Learning who more learned If we seeke able Pennes and tongues where shal we find anie more eloquent and copious if Vertue who more holie Finally if we regard Authoritie none did euer carrie more sway in the Church of God then they two nor euer shal 14. S. Hierome in one of his Epistles giueth vs to vnderstand that S. Paulinus Bishop of Nola a Gascon by nation was also a Monk For writing to him as to a Monk and not as to a Bishop as yet he commendeth him for changing his coat togeather with his mind and for glorying in pouertie both of spirit and of works aduiseth him to auoide the companie of Secular people and particularly of great men For how sayth he can it be necessarie for you to behold the things often by contempt wherof you began to be a Monk His owne writings doe sufficiently testifye his learning and eloquence and his vertue is admirable in many things which he did but chiefly for selling himself to the Barbarians to redeeme a widdowes sonne which fact of his is highly extolled and not without great reason by S. Augustin and S. Gregorie 15. I haue cause to ranke that great S. Martin Bishop of Tours with the rare and excellent men of that Age for though he had not thaâ— Learning which people get in Schooles yet he was so stored with Learning insused from heauen that he did both preach and dispute and discharge al other parts belonging to the office of a Bishop with great applause which could not be done without Learning And first he began a Monasterie at Milan and being thrust out from thence by Maxentius the Arrian he erected an other at Poictiers and a third at Tours after he was Bishop Where notwithstanding he was Bishop as Sulpitius writeth who was inwardly acquainted with him he obserued Religious discipline to hiâ— dying day togeather with foure-score other Monks and in extreme rigour of pouertie wheras most of them were nobly borne and daintily bred 16. Iohn Cassian liued much about the same time a Scythian borne but for his style to be reckoned among the best Latinists First he was schollar to S. Iohn Chrysostome and afterwards built a monasterie at Marseils in the ordering and gouerning wherof no doubt but he put in practise al that which he had set downe in writing of the speaches and conuersation of the holie Fathers which euerie bodie knowes how much perfection it contaynes 17. Eucherius Bishop of Lions chosen out of the Monasterie of Lerin to that Pastoral charge was famous in his time which was about the yeare Foure hundred and fiftie and is yet to this day for the manie learned Books which he hath left written 18. Prosper Bishop of Rhegio liued about the same time and as Histories report of him was first a Monk and then Secretarie to Pope Leo the Great penned manie of his Epistles 19. Not manie yeares after to wit about the yeare Fiue hundred S. Fulgentius was renowned in Africk and throughout the whole world The passages of his life and his writings are ful of great learning which he shewed chiefly against Hereticks from whom also he suâ—lered manie things with great constancie and esteemed so highly of a Religious course of life that he stil practised it al the while he was Bishop 20. Cassiodorus was ful as famous as he once a Senatour of Rauenna and Chancelour to Thâ—odorick king of Italie but detesting his companie after that he had slayne Bâ—etâ—us and forsaking him and the world also he founded the Monasterie of Clasâ—is for the Benediâ—tin-Monks which were new begun and entred himself into the Order a man rare for al Secular learning while he was in the world and afterwards also for Diuinitie as his Works which are yet extant doe witnes He liued in the yeare Fiue hundred and fiâ—tie 21. Who can commend S. Gregorie the Great as he deserueth who liued some fiâ—tie yeares afâ—er or who can sufficiently admire his sanctitie or the abunâ—ance of his learning deriued to the benefit of al posteritie in so manie Books as he hath left written But we shal haue occasion to speake of him againe among the Popes 22. S. Gregorie of â—ourâ— liued also in his time and was placed in that Bishoprick out of a Monasterie and there be manie things yet extant which testifye his great learning 23. In Spayne Religion hath had the honour to haue Eutropius first consecrate to our Sauiouâ— Christ from his youth then Abbot afterwards Bishop of Valeâ—â— about the yeare Six hundred and ten 24. Isidorus also after he had spent much of his life in a Religious course was made Archbishop of Seuil S. Ildefonsus was his schollar and imitated his vertues with so great benefit to himself and others that he was created Archbishop of 〈◊〉 His learned writings are yet to be seen and among others his Booke of the Virginitie of our B. Ladie whose deare seruant he was and it is recorded of him that when he had written that Booke our B. Ladie appeared vnto him holding the Booke in her hand and thanked him for the paynes he had taken in setting forth her prayses 25. About the same time Caesarius was famous in France he was first a Monk then Abbot of Lerin afterwards Bishop of Arles a learned and a holie man and doubtlesse very eloquent 26. England also hath had rare men bred-vp in Religious Orders as S. Bede who dyed in the yeare Seauen hundred thirtie three From seauen yeares of age when he first entred into Religion til he was fourescore and twelue for so long he liued he spent his whole time in Learning and vertuous exercises and hath left so manie volumes so learnedly written that he is in a manner held to be another S. Augustin And we may gather what esteeme the world had of him by that while he was yet liuing his writings were read publickly throughout the Churches of England togeather with
casting themselues at his feete sayd We beseech thee Father that thou wilt not baptize vs for we are Christians and borne of Christian parents The Abbot not knowing what had been spoken by the Fathers of the Monasterie sayd vnto them Why Children who goes about to baptize you And they answered our Maisters the Fathers of the Monasterie tel vs that to morrow we shal be Baptized againe Then the Abbot vnderstood how they had spoken of the holie Habit and sayd They sayd wel my Children for if it please God to morrow we wil cloath you with the holie and Angelical habit 7. We haue S. Hierom's opinion also in this behalf which is of no smal weight who for this only reason dareth almost compare a Religious state with Baptisme For writing to Paula he comforteth her vpon the death of Blesilla her daughter in this manner It is very true that if vntimelie death had â—eazed her which God forbid should happen to those that are his in the heat of worldlie desires and in thoughts of the pleasures of this life she were to be lamented But now that by the mercie of Christ some foure moneths since she had as it were washed herself with the second Baptisme of her holie purpose and liued afterward so as treading the world vnder her feete she was resolued to abide in the Monasterie are you not afraid least our Sauiour say vnto you O Paula artâ—h â—angrie that thy daughter â— become my 〈◊〉 And to the same purpose he exhorteth Demetrius saying Now that thou hast forsaken the world and in the Second Step after Baptisme conditioned with thy Aduersarie saying vnto him Thou Diuel I renounce thee and the World and thy pompe and thy works keep the conditions which thou hast made But S. Bernard teacheth the same thing more playnly then any of the rest and hauing been asked the question by some giueth two reasons for it in these words You desire to know of me how it comes to passe that among al the courses of pennance a Monastical life hath deserued the prerogatiue to be styled a Second Baptisme I think the reason is in regard of the perfect renouncing of the world and the singular preheminence of a spiritual life the conuersation therof excelling al the courses which man is wont to take and making the louers therof like the Angels of heauen and farre vnlike to earthlie men it reformeth the Image of God in man configuring vs to Christ as Baptisme doth finally we are in a manner Baptized the second time in regard that mortifying our members which are vpon earth we put on Christ againe once more ingrafted to the similitude of his death And moreouer as in Baptisme we are deliuered from the power of darknes and translated into the kingdome of eternal glorie so in the second kind of regeneration of this holie purpose in like manner from the darknes not only of one Original sinne but of manie Actual sinnes we passe to the light of vertue accommodating that saying of the Apostle to ourselues The night is passed and the day is at hand Thus faâ—re S. Bernard 8. Al which may be confirmed with this one argument wherwith I wil conclude this Chapter as containing the substance of what hath been hitherto sayd For the reason why Baptisme blotteth-out al former offences is because in it we dye to our old life and are borne againe into a new life which is that which S. Paul doth euerie where teach when sometimes he sayth we are dead sometimes buried with Christ and reuiued againe with him and that our life is hidden in him so that to speake properly in the Lauer of Baptisme the same man that entred doth not come forth but quite an other man for he that entred is dead and another risen in his place so that the sinnes of that man that is dead cannot be layd to the charge of the man that is new-borne no more then my sinnes can be layd to another man or another man 's to me the self-same hapneth in Religion For we dye to the world to the works therof moreouer to ourselues and our owne wil in somuch that we cannot enioy the world nor make vse of the offers therof nor of our owne wil no more then if we were indeed buried Wherefore seing Religious people as in Baptisme leaue to be what they were before and begin to be new men in a new life and quite other thoughts and endeauours placing their contentment in other manner of pleasures and ends and intentions it is no wonder that the punishment of the offences to which the old man was lyable be blotted out and lye dead and that this other man cannot be charged with them 9. Which benefit if it be duly weighed breedeth inestimable contentment and ease of mind burying those scruples and vexations which the remembrance and remorse of our former offences is wont to bring Manie trauel into farre countries and â—ow long pilgrimages to Ierusalem Rome and Compâ—â—â—â—â—a and put their liues in manie hazards by sea and land to gayne Pardon and remission of their sinnes of which I spake before and they doe wel and deuoutly But yet their deuotion is mingled with manie inconueniences among which it is none of the least that generally they do not encrease their feruour and deuotion but rather leese it through the toyle and trouble of iourneying and oftimes fal vpon occasions of offending God more But this Indulgence giueth great encrease of sanctitie and moreouer as I sayd before doth not proceed from the power and authoritie of man which is limited and confined but from the meere wil and bountie of God and the excellencie of the work itself So that euerie Religious man may with great reason make account that our Sauiour speaketh those comfortable words vnto him which are in the Ghospel Thy sinnes are forgiuen thee goe in peace The second fruit of Religion that it is a state of Pennance CHAP. XIV AS Religion at the first entrance presenteth euerie one of vs with the bountiful welcome guift of Remission of al our sinnes and debts as our Sauiour calles them so it yealds manie soueraigne remedies to purge our soules and blot out the same offences and al the exercises therof are in a manner directed to no other end For it is a State of Pennance and so commonly called in regard the greatest part therof is spent in bewayling the sinnes of our life past and repayring the faults and negligences of former yeares as S. Thomas proueth at large in the Booke he writ against the Opposers of Religion Which though some may think a needles labour and time idely spent specially after that ful and perfect Remission of which euen now I spake yet it is not so but a very great and special benefit which we shal easily vnderstand if we giue care to that saying of the Holie-Ghost in Scripture Of the sinne which
it is constantly and most certainly obserued 6 Finally it is no final commoditie that in yonger yeares a man's mind is liuelie ful of vigour it is not diuided nor distracted with businesses or affections of seueral natures so that if we apply it wholy at that time to God and bend our spirits before they be tainted to heauen lie things our progresse in vertue must needs be the greater and our course the swifter Which the grauest of the Heathen Philosophers expresseth excellently in these words As that which as first powred out of a vessel as alwayes the cleerest the beaute and muddie staff stickâ—s to the bottome so in our yeares that which is best is first shal we suffer that rather to vent itself among others and keepe the lees to ourselues Let this stick fast in our mind let vs esteeme it as spoken from an Oracle The best day of the age of each mortal wight flyes first abroad Why the best Because that which remaineth is vncertain Why the best Because while we are yong we may learne we may apply your mind to that which is best while it is yet pliable and tractable because the time of our youth is fittest for labour fittest for the whetting of our wits in learning 〈◊〉 est for corporal exercises in al kind of works that which is behind is more dul more feeble neerer to aâ—end Thus Seneca 7. Al which commodities we may see euidently expressed in a heauenlie Vision which Humberâ—us a famous man General of the DominicaÌ„s was wont to recount of a certain Religious man that after his decease appeared in the night-time to one of his fellow-brethren compassed with a great light and leading him out of his Celle shewed him a long ranck of men clad al in white shining wonderful bright they carried most beautiful Crosses vpon their shoulders marching al towards heauen Soone after there followed another ranck farre more comelie to behold more glorious and euerie one of them carried a daintie Crosse not vpon their shoulders but in their hand After them againe appeared a third ranck more beautiful more gallant then the other two their Crosses also surpassed the others by farre both in workmanship and comelines they did not carrie them themselues but euerie one had an Angel marching before him carried his Crosse for him they followed cheerfully as it were playing The man being astonished musing much at this sight his companion that had appeared vnto him told him that they of the first ranck were Religious people that had entred in their old age the second were such as had entred at man's estate the third and last whom he saw so lightsome and cheerful were they that entred into Religion in their youth 8. And as this which we haue sayd ought greatly to encourage and comfâ—â— people of yonger yeares so they that are men already growne ought not to be dismayed First because as the common saying is It is better to turne back thouâ—h with some difficultie then stil to runne on in an errour Secondly if we wil speake of facilitie ease they that are elder in yeares want not their comforts also and their helps and furtherances towards the leuelling and the taking downe of the ruggednes of the way they walke in towards the sweetning of their sorrowes troubles of which kind of comforts and the plentie of them I haue spoken at large in this third booke And we cannot also deny but it often faileth out that though S. Iohn as the yonger runne before more speedily then S. Peter yet Peter the elder entreth first into the monument that is comes first to perfect Mortification perfect similitude with our Sauiour Christ. And the workmen that were called at the Sixt and Ninth howre though they wrought but one howre receaue the same reward with them that were hired early in the mâ—rning For it is neuer too late to returne to God rather it is alwayes time and we are alwayes welcome at whatsoeuer howre we come to him who alwayes expecteth vs alwayes knocketh at our doore alwayes embraceth and entertaineth those that come vnto him with ioy 9. But it is time we say something of the other pretences which the Diuelis wont to sowe as cockle vpon the good seed which God cast into our mind either to choak it vp if he can possibly or at least to hinder the growth of it And briefly to answer al these temptations in one word there is one excellent remedie for them al to wit throughly to perswade ourselues and acknowledge as a certain truth that whatsoeuer delay we make in so profitable so wholesome so important a thing and subiect to so manie deceipts and cousenages of the Enemie is not only to no purpose but inâ—â—nitly dangerous This is the reason why al holie men knowing too wel how manie wicked snares lye hidden vnder these deceitful deliberations cry vnto vs with one voyce with one consent to breake off al delayes and not to differre it by anie meanes Make haste I beseech thee sayth S. Hierome and seing thy ship stick in the suds cut the rope in sunder rather then vnty it S. Iohn Chrysostome in one of his Homiâ—ies to the people hauing set forth to admiration the beautie and chiefly the pleasure that is in a Religious life concludeth thus Perhaps manie of you now are warme at hart and burne with a great desire of so beautiful a conuersation But what doth it benefit you is while you are heer you haue this fire as soone as you goe out you quench iâ— the flame beat vanisheth away What remedie While thy loue is yet 〈◊〉 got presently to those Angels there inflame it more Doe not say I wil first speake with my friends I wil dispatch my businesses This delay is a beginning of shrinking away The Disciple would haue buried his father and Christ would not let him Wherefore because the Diuel is at hand eager to insinuate himself into our mind if he get but a smal respâ—t or prorogation he bringeth vs to great coldnes Therefore one doth aduise vs Differre not from day to day 10. We may learne of what opinion S. Augustin was in this busines by that which he sayth of himself bewayling his owne dulnes lingring fashion when it was past in these words I had not what to answer thee when thou saydst vnto me Rise thou that steepest and Râ—se from the dead and Christ wil enlighten thee And shewing me on euerie side that thou saydst true I had not anie thing at al to answer being conuinced by the truth but words only slow and sleepie Now and Behold now let me alone a little But Now Now had neuer enough and Let me alone a little grew to great length of time And as heer he acknowledgeth his owne fault in seeking so manie delayes so he
the prime Materials of that Temple whose foundation and corner-stone is Christ thou shalt do wel for thyself and for them and vs. The furie and rage of Valens was not much lesse who is famous for his vngodlie behauiour chiefly against S. Basil. He by a general Edict or Proclamation commanded that al Man's should beare armes and follow the warre threatning to lay most grieuous punishmâ—ts vpon theÌ„ that should refuse it which was a great vexation to the seruants of God while those that sayd Nay were most cruelly handled others were by force haled to the campâ—manie were withdrawne from giuing themselues to the seruice of God and those that had already put themselues into it might not enioy the spiritual quiet which they professed But this crueltie not long after cost both these Emperours very deare For Iulian when he had râ—igned about one yeare and a half was struck with a lance brandisht from heauen and so killed in the midst of his armie Valens hauing gouerned the stearne not much longer his armie being most shâ—mefully put to rout and himself flying to a farme-house not farre of was there burnt to death by the enemie Constantinus Copronymuâ— followed the like strayne a man cruel and outragious against the whole Church of God but chiefly against Religious families which he laboured to bring in disgrace by most infamous slanders and reproachful language and to oppresse them also with greeuous afflictions and torments being resolued within himself to put them al downe not by way of dispute or cauil or course of law but by imprisonment torture and death and he brought them to great distresse and Sathan began to glorie in his triumphs but that God who neuer forsaketh his owne cause by particular prouidence taking him out of this world gaue the raynes first to his sonne Leo who yet was a man much of like temper with his father then to Irene the Emperesse who with exceeding pietie employed herself in the cure of the wounds both of the whole Church and particularly of Religious Orders which as we read in the Anuals were vnder her wing and protection greatly aduanced and propagated Nicephorus was Emperour after her who was also a great louer and fauourer of Religious people But this calme was not long for soone after the Diuel inflamed the rage and furie of Leo the Armenian who is reported to haue been the cruellest bent of al the rest against such as gaue themselues to a Monastical life and to haue punished them with famin exil imprisonment and al kinds of euil But the heauie hand of God fel vpon him within a short time for he was slayne by his souldiers at the verie Altar to which he had sled for refuge and so abid in the manner of his death the like barbarous crueltie which in his life-time he had practised after the example of others But these things were done of old and are taken out of ancient Records we want not practises of the same stamp acted before our eyes For in England when Henry the Eight falling from the Church made a league with Hel a league pernicious to himself and his the first onset he gaue was vpon the Charterhouse-Monks and other Religious families afflicting them with diuers kinds of punishments which bitter proceedings haue not been in later times alayed buthrought downe to our dayes in more greeuous measure as appeareth by the sharp lawes and fearful Executions which are dayly heer reported from those parts wherin al Religious persons through-out the Realme but chiefly those of our societie are threatned with imprisonment torture and death and whosoeuer shal entertayne them or afford them anie releef is subiect to the like penalties And in like manner they haue shewed rigour principally ouer Religious people not in that Iland alone but wheresoeuer the flame of this Heresie hath been spread abroad in France in Germanie and in the Low-Countryes For they haue ruined their houses profaned their Monasteries entred vpon their lands and possessions and taken them away by open violence they haue tormented their bodies consecrated to God with so manie seueral kinds of punishmeÌ„ts and diuers indignities offered that it is not passible that man to man should be so cruel but that the Diuel did vse them as actours of his hatred and malice These tooke the sword in hand and went about by might and violence to ouercharge and crush that feeble and vnarmed Companie Others vndertooke a warre in shew more soft and gentle but perhaps more dangerous by argument disputation and written books that nothing might be lest vnattempted and essayed So we read that manie Ages past while S. Hierome liued there sprang-vp two that were equal in time and in wickednes Iouinian at Rome and Vigilantius in France Both of them aymed at the hart-bloud of Religion the one by teaching that Virginitie is of no higher esteeme then Marriage the other by equalizing Riches with voluntarie Pouertie In later times Wicleff the Heretick resembling them both and without doubt more pernicious then they began to make head and speake bitterly against diuers positions of the Church but chiefly against Religious Orders tearming them humane inuentions idle conceits and newly deuised auerring that there is no more perfection in â—heÌ„ then the ordinarie manner of liuing of al Christians doth contayne being equally instituted by Christ our Sauiour and that they take away the honour due by the commandment of God to Parents as if children that entred were released of their dutie This man's fictions haue been excellently wel confuted by Waldenfis a famous Writer who hath so quashed his currish maliperâ—nes for so he stileth it that nothing can be penned more learnedly or more fully and among other things he sayth That he cannot but wonder at him why hauing stolen his argument against Religion from the penne of a Manichee he did not take an answer vnto the same from the penne of S. Austin The self same Heretick hath been in a higher Court coÌ„demned by two seueral Councels first by a Councel at Rome vnder Iohn the Two and twentieth afterwards by the Councel of Constance in which himself and the memorie of him there dead was accursed and his bodie commanded to be taken out of the graue and cast forth from Christian burial But we shal not need to rippe-vp Heresies of elder times we haue had experience in our owne dayes that al broachers of wicked Doctrines haue no part of the Church in greater hatred nor oppose anie more â—lifly then the Religious Luther among manie other villanous â—ants and reproches doth fondly and foolishly yet withal most vngratiously iest at them as if they Sacrificed their bodies to the Idol Molock Caluin calleth the Vowes of Religion the nets of Sathan Melancton styleth them foolish obseruations and Mahometical traditions Finally al those that by word or writing haue banded against the Catholick truth haue had in 〈◊〉
chiefly in their head how they might make Religious people hateful and odious But which is worse besides Hereticks the Diuel hath often stirred-vp and incensed the Domestical of Faith against Religious Orders endeauouring by the malicious speeches of some such kind of people to cast most greeuous aspersions and heauie displeasure vpon their manner of liuing or at least to lessen the esteeme therof when he â—an compasse nothing els â—hich is so common and ordinarie a thing that it is bootelesse to enlarge my self vpon the matter or confirme it by examples And it hath been alwayes obserued that neuer anie Religious Order was raysed by God against which the Diuel hath not presently armed at his troupes and bent al his forces and skil to oppresse it at the first to slander it and destroy it Which wicked endeauour of his seemeth to haue been clearly prefigured of old in that King Pharao who commanded al the male-children of the Iewes should be made away and the femals reserued to liue as of whom he should not need to stand in awe so the Prince of this world taketh no great heed to the weaker sort but whose vertue and strength he thinks he may in â—ime feele to his cost these he laboureth early to ouerthrow S. Benedict and his render flack found it by experience for as S. Gregorie relateth when the Diuel perceaued the number of them which the Saint had gathered togeather dayly to enercase he made vse of the malice of one Florentius a Priest and attempted by him first to poison S. Benedict and afterwards when this did not succeed to corrupt the minds of his disciples with a more poisoned and most shameful sight set before their eyes But he receiued soone after the deserued punishment of his wicked intention for the house where he was falling downe suddainly vpon him he had much a doe to escape The like hapned to the two most famous and holie Orders of S. Dominick and S. Francis For when they began happily to encrease and spread themselues about fiftie yeares after their beginning the Diuel stirred against them one Wiliam a Canon of Mascon and Gyraldus a Doctour of Paris both equal in malice and madnes These two endeauoured what they could both by word of mouth in common assemblies and in the pulpit and by 〈◊〉 volumes set forth against them in writing to disgrace and stop the course of â—heir institute and flicked not to say that it was not lawful for them neither to beg nor 〈◊〉 studie nor to preach nor to heare Confessions By which meanes there was as we reade a great commotion raysed against these seruants of God not only among the vnlearned sort of people but among most of the better sort whom by opinion of learning and by their suttle manner of arguing they had inueigled S. Thomas of Aquin and S. Bonauenture two glorious lights of these Orders withstood the malice of the two opponents S. Bonauenture writ a booke which he intitled The Apologie of the Poore S. Thomas set forth a little treatise against the opposers of Religion which he beginneth fitly with these words of the Psalme Behold thy enemies haue made a noyse and those that haâ—e hee haue life vp their head Vpon thy people they haue maliciously turned their counsels bent their thoughts against thy seruants And among other things hath this excellent aduertisment that though God as he is almightie could easily by himself bring al mankind to that euerlasting happines for which it is created yet because in this busines of our saluation which is the greatest of al other businesses he wil hold the same sweet course and order with which his Diuine Prouidence is delighted in al other things he is pleased to vse the endeauours of his Ministers who as S. Paul sayth are the Coadiutours and Assistants of God Therefore on the contrarie side it is the proiect of the Prince of darknes opposing himself against the glorie of God and the good of soules to hinder these seruants of God in so great and wholesome a work which they haue vndertaken Which S. Gregorie confirmeth when he sayth that the wicked doe chiefly persecute that part of holie Church which they see is likelie to doe good to manie Thus farre S. Thomas Who with his learned pen did stop the mouth of these wicked teachers but much more God with his iust and seuere iudgement ouer them William by Pope Alexander the Fourth was called to Rome where in open Consistorie being conuict and condeÌ„ned at the suite of both these Religious Families pleading their owne and God Almightie's cause besides that his booke was burnt in sight of the whole assemblie he as authour therof was depriued of his Ecclesiastical functions and Liuing and banished at the FreÌ„ch dominions by Lewis then King Gyraldus was sharply punished in another kind for being not long after taken with a palsey he dyed a leapre to the end of the loathsomnes of his vnwonted death might make knowne to al the loathsomnes of his offence And as the Diuel did thus persecute these two orders in their first beginnings the like he hath done to al the rest and lastly to our Societie which he hath not only laboured to extinguish by peece-meale in seueral places and countries raysing seueral combats against it but did at Rome goe about with might and mayne to dissolue the verie first foundation therof when it was newly layd in the ground by certain instruments which there he had spreading most slanderous reports of S. Ignatius our Founder and of his CoÌ„panions charging them with Heresie diuers other enormous crimes But heer also God shewed himself our God wrought so by his singular and most euident prouideÌ„ce that S. Ignatius and his followers were acquitted of al suspition by a solemne and honourable IudgemeÌ„t pronounced for them and the authours of that infamous columniation were punished in seueral kinds One of theÌ„ was banished an other pining away with sicknes dyed with great demonstration of sorrow for his fact a third being himself guiltie of Heresie therefore stolen away priuatly his image was burnâ— in the face of the cittie the fourth of them likewise for Heresie was committed to the Goale during life the fift and last fel to be a Lutheran which of al the rest was the heauiest punishment Thus if we compare togeather these and the like euents we may iustly think that the goodnes of our God hath strouen and as it were proued his streÌ„gth against the malice of the Diuel in behalf of Religious courses God labouring to erect establish and honour them the Diuel opposing them continually and playing vpon them with al sorts of weapons and deuises yet so as the goodnes and powerful hand of God who without comparison is more high and mightie both had the Maistrie and with the shield of his good wil and fauour stil protected and vpheld this
were ready to take paynes heere that they might inioye eternall glorie and were free from all turbulent passion like the Angells of heauen they are happy and thrice happy because they discouered with the cleere steddy eye-sight of their mind the vanitie of all things present and the variablenes and vnconstancy of humane prosperitie and despising it they layd vp in store for themselues euerlasting riches and tooke hold of that life which neueâ— sets and is neuer cutt off by death 8. Eusebius Casariensis shall shut vp the ranke of the Greeke fathers who sayth that in the Church of God there be two manners of life ordayned The one doth stepp beyond nature and the common strayne of the life of man It looketh nâ—t after mariage nor issue nor goods nor abundance of wealth but is vowed to the sole seruice of God through excessiue loue of heauenly things such as haue imbraced this kind of liuing looke downe vpon the life of the rest of men as if themselues were seuered from this mortalitie and carying their body only heare vpon earth dwell in heauen with their mind and cogâ—tation as being consecrate to our great God in Feu of all mankind And certainly among Christians there is such a kind of perfect life there is also another kind more slack and which hath more of the man this is intangled in sober wedlock and breeding of children it groaneth vnder the care of howsehold busines and setteth downe lawes for those that follow a iust warre it alloweth also of trading in marchandise and husbandrie so that the seruice of God go with it These men belong to an inferiour degree of pietie 9. Now to come to the latin Fathers that which S. Cyprian sayth of vowed virgins is a notable commendation and is quoted by S. Augustin in his treatise of Christian doctrin for a singular speach It is sayth he the floure of the Ecclesiasticall branch the glorie and grace of spirituall graces The very lustre of honour and prayse a worke perfect and vnattainted the image of God answearable to his sanctitie the nobler part of the flock of Christ the glorious fruitfullnes of our holy mother the Church is filled with ioye by reason of these virgins and in them she doth abundantly blossome And by how much the number is greater of this glorious virginitie the more is the ioye of the mother increased 10. To him we may adde the worthy testimonie of S. Ambrose who in his booke of widdows vpon that document of our Sauiour when you haue done all things that are commanded you say we are vnprofitable seruants what we ought to haue done we haue done discourseth thus The virgin sayth not so he that hath sold all his substance sayth not so but doth looke to haue some recompence layd vp for him as the holy Apostle sayth behold we haue left all things and followed thee what therfore shall we haue He sayth not as an vnprofitable seruant I haue done what I ought but as profitable to his Maister and as one that hath multiplyed the talents which were committed to his charge by putting his money to profitt doth wayte for the reward of his trust and vertue knowing he hath done and deserued wel And in one of his Epistles the same S. Ambroise sayth This is an Angelicall trade of life to be allwayes praysing God by frequent prayer they endeauour to appease our Lord and craue his fauour they keepe their mind busied with reading and with continuall labour and liuing a part from the Compagny of woemen they are Mothers and Nurses to one another O what a life is this in which there is nothing which wee need to feare and very much which we ought to Imitate 1. Sainct Hierome hath many things to the same purpose in diuers places of his works and some whole Epistles of this matter as to Heliodorus and Iulian. In that which he writ to Marcella he speaketh thus Certainly the assemblies of Virgins and Monks are the flowre of the church and amidst the Ecclesiasticall ornaments a most pretious gemme And writing to Demetrias It is the height of an Apostolicall life and of perfect vertue to sel al and â—eale it among the poore thus lightned and disburdned to flie vp to heauen with Christ though in this euery one be left to his free will and choyce He sayth if thou wilt be perfect I do not force you I doe not comand you I propose vnto you the prize I shew you the rewards It is yours to choose whether you will bee crowned in the lists and combat In the Acts of the Apostles while the blood of our Lord and Sauiour was yet warme and the faith of the new beleeuers did yet boyle within them they sold their possessions and layed the price therof at the feete of the Apostles to shew that money was to be troden vnder foote they dealt to euery one as they had need 12. S. Augustine in the booke which he writ of the manners of the Church doth record the like prayses with an equall current of eloquence who can choose but admire sayth he and prayse those who forsaking and contemning the allurements of this world dwel al their life time in common togeather in a most chaste most holy manner of liuing occupied in prayer in reading in profitable discourses not swollen with pride not turbulent with contention not pale with enuie but sober modest and quiet they offer vp a life peaceable among them selues and most earnestly fixed in God an offering most gratefull to him by whom they haue deserued to be able to performe these things no man possesseth any thing as his owne no man is burthensome to the rest The fathers excelling not only in sanctitie of life but in heauenly doctrine voyde of all hautinesse prouide for them whom they cal their Children with a greate deale of auctoritie on their parte in commanding and a great deale of Willingnesse of their subjects in obeying And after many other prayses he concludeth thus If I should goe about to extol this trade this life this Order this Institution I should not be able to performe it as it deserues and may iustly feare that men will thinke me to be of opinion that it is not pleasing enough of it self at the first sight 13. To these let vs add S. Bernard who though he be generally more carefull to put fire into the Religious then curious in setting forth their prayses in many places of his workes hath left many things written to their Commendation and this among the rest I know not by what name I shal more deseruedly cal them Men of heauen or Angells vpon earth liuing on earth but hauing their Conuersation in Heauen And els-where he calleth Religion The castle or fortresse of God A castle strongly defended his Territorie or peculier possession out of which
deuotion hauing their mind fixed not vpon earthly but vpon heauenly things with a kind of Indiuisible diuision of those heauenly riches among theÌ„selues al euerie one are partakers of them Moreouer resembling the forme fashion of a heauenly life state through the commendable maÌ„ner of liuing which they lead in coÌ„moÌ„ they foretast the future happinesse of the kingdome which is prouided for vs. They obserue Pouertie most strictly accounting nothing their owne but al things coÌ„moÌ„ to al. They giue vs playnly to vnderstaÌ„d how many how great benefits our Sauiour Christ hath obtayned for vs through the flesh which he tooke vpon him in that they recoÌ„cile to God restore to the former integritie as much as lieth in them humane nature mangled by sinne torne into a thousand pieces For the chiefe businesse which our Sauiour did in flesh was to renew the nature of man bring it home to God and to the state it had at first curing the wounds therof to make it sound perfect as it was before as a most skilful phisitian to knit vp againe with wholesome plasters other remedies the body dismeÌ„bred broken 19. I do not speake these things to the end to amplifie in words the vertues priuiledges of those that haue imbraced this manner of liuing in common or to make them greater then they are for my Eloquence is not so rare as to ad lustre to things which of themselues are noble excellent But rather I may iustly feare least the brightnesse which they haue be obscured by my slender style my Intention is only to shew the worth of this noble trade of life and the esteeme which we ought to haue of it for what is there in comparison of this which ought not iustly seeme farre inferiour vnto it They haue one father amoÌ„g them imitating the heaueÌ„ly father And they are many sonnes striuing to surpasse one another in al kind of louing dutie towards their Maister and Teacher They are many sonnes liuing peaceably together and by their honest and vertuous behauiour they giue their father great contentment neither do they ground this loue and frendship vpon any band of Nature but Reason a tye more strong then nature is the beginner and fosterer of this Coniunction and the band of the holy Ghost doth hold theÌ„ togeather What liknesse can there be found vpon earth sufficient to expresse the greatnesse of this noble Institution Vpon earth there is none We must mount vp to heauen The Heauenly Father is impassible not moued with any perturbation of mind This father resembling that vnmoueablenes doth winne al vnto him by the strength of Reason The birth of that Heauenly Sonne is void of al corruption Heere also the study of Incorruption hath bred these adoptiue â—hildren al things in heauen are linked togeather by Charitie Charitie also hath coupled these togeather Certainly the diuell dares neuer come against this fowr-square Armie knowing that he shall neuer be able to make his partie good against so many Champions in regard they are al so wel prouided against him and fight so close fencing themselues round with abundance of spirit fighting so thick vnder their Targatts of mutual Charitie that they easily resist al his atteÌ„pâ— Of these Dauid doth sing in his Psalmes Behold how good and how pleasant it is for Bâ—â—thren to dwel togeather Where by the word Good he expresseth the vprightnesse of their life by the word Pleasant he declareth the ioye and gladnesse which the concord and vnion of their minds doth breed wherfore they that follow this kind of life do seeme to me to expresse in themselues al heauenly and perfect vertue Thus farre S. Basile with whom I wil conclude the sayings of the Ancient Fathers concerning a Religious life in general For in the Course of this treatise I shal haue occasion to bring many other sentences of theirs in commendation of euery part and fruit of Religion in their proper places What Religion is and how many kinds of Happinesse it doth contayne CHAP. II. IN the examining and discussing of any thing by way of argument and dispute it is vsual and necessarie first of al to define and determine what the thing is about which we are to reason Which I wil also obserue in this treatise of Religion to the end we may not mistake the matter And because this very thing wil turne to the Commendation of this holy course of life Many therfore not vnfitly are wont to declare the nature of Religion by the name which it beareth And some deriue it from the Latin word Relego which signifieth to read or to gather againe Meaning that those were first called Religions who did often and carefully handle the things which pertaine to the seruice of God and as it were gather them vp together and often repeate and read them Others and among them cheefly S. Austin deriue it from the word Religo which signifieth to tye againe or to bind fast which S. Thomas declaring more at large in the beginning of the booke which he writ against the Opposers of ReligioÌ„ discourseth in this manner We are sayd to hind a thing when we tye it to an other so that it hath not libertie to budge a way from it but when we bind it againe and againe to the same thing to which it was bound before and from which it began to shrinke then we say we haue bound it fast againe Now euery Creature was first in God before it was any thing in it selfe and when it proceeded from God by Creation it was in a manner set a looffe from him Wherefore they that are able and haue capacitie thereunto must returne and conioyne themselues to God againe And the first bond wherwith man is ioyned and fastned to God iâ— Faith which faith expresseth the dutie it owes to God by externall Action Whence it is that the prime and head-signification of this word Religion betokneth al seruice Ceremonie by which in the true worship of God we outwardly testifie our faith But because God is not worshiped by Faith alone nor by the external Acts of Faith only but by other vertues as by Hope and Charitie therfore the Actions of these vertues also are sometimes termed Acts of Religion as to visit the â—atherlesse and widdowes in tribulation as S. Iames speaketh The first signification therfore of Religion is common to all Christians for al of them in that profession which they make at the very first in baptisme doe bind themselues to God and vow to performe their dutie towards him The later signification expressing a tye or obligation to some particular works of Charitie is proper and peculiar to certaine people obliged to some certaine actions of vertue belonging to the Contemplatiue or to the Actiue life And looke how many seuerall kinds there be of these vertuous works so many seueral Religions there may be
is forgiuen be not without feare For a man might say If it be truly forgiuen what need I feare or if I haue cause stil to feare certainly it is not perfectly forgiuen me But doubtles both our eternal weale is a busines of so great weight and moment that men haue great reason neuer to think themselues safe enough and sinne itself is so fowâ—e a thing that we cannot sufficiently expresse our hatred against it vnlesse we voluntarily reuenge ourselues vpon it and punish those enemies of our owne accord which haue wrought vs so much mischief For that is very true and wel to be considered which S. Gregorie sayth that our Lord doth remit no sinne without some punishment or other for either we must pursue it with teares or he wil reserue it to his iudgement And the same he proueth in an other place by that which Iob sayth to God Knowing that thou sparest not him that offendeth God spareth not the offender because he letteth not the sinne passe without punishment For either man himself doth punish it in himself by pennance or God doth punish it taking reuenge vpon man Therefore he spareth not the offence because it is neuer remitted without reuenge To which purpose S. Augustin was wont to say as Possidonâ—us writeth of him with a great deale of prayse that no Priest liue he neuer so worthily should euer think of departing this life without iust conuenient pennance And seing it must be done where can it be better and more fully done then in Religion which is a course in great part erected for no other end but to satisfye for the offences of our life past And if we wil know what meanes Religion hath to this effect we shal find that it is very powerful in this as in al other things and hath manie wayes to bring it to passe which may be reduced to some that concerne the bodie and some that concerne the mind The bodie giueth continual matter of suffering and enduring very much and the verie renouncing of the pleasures of this world is pennance enough of itself for it cannot choose but be hard to flesh and bloud to be debarred from the vse of things which are delightful and to which it is naturally inclined as from marriage and daintie fare from companie-keeping hunting and hawking gaming meeting at playes and such other sports and pastimes wherewith men are so much carried away So that if there were nothing els Religious people might with good reason be sayd to liue in continual pennance because to be depriued of that which naturally doth content vs is very bitter 2 But there be manie other things in a Religious life which are so harsh distastful to flesh and bloud and so ordinarie withal among Religious people that S. Iohn Chrysostome knew not how to expresse their manner of painful liuing better then by calling theÌ„ Crucifyed men signifying that they liue perpetually as if they were nayled vpon a Crosse. For first their Pouertie bringeth manie daylie troubles and inconueniences with it in their diet and cloathing and habitation and furniture and in al things else which greatly helpeth towards the satisfaction of which I speake because they willingly endure it for the loue of God besids other exercises more heauie and irksome which Religious discipline doth require as fasting and watching and other austerities of the bodie which the feruour and deuotion of euerie one doth inuent or euerie one 's particular Institute doth put vpon them To which we may adde the labour and toyle which oftimes they vndergoe for God and the good of their Neighbour day and night refusing no place nor time nor season to do them good And these things belong vnto the bodie 3. The functions of the mind are more noble and more apt for satisfaction specially the conâ—inual exercise of al kind of Vertue as Humilitie Obedience Charitie towards God and men of al conditions of which vertues Religion is ful not only encreasing our reward by the practise of them but greatly helping to the perfect blotting-out of al sinnes and chiefly by the denyal of our owne wil which euerie one doth partly practise within himself breaking and cuâ—bing the violent motions of Sensualitie mortifying his eyes and tast and other senses and inclinations and is partly layd vpon him by his Superiours and gouernours For by depending wholy vpon their wil he cannot choose but liue in continual restraint of his owne wil which is the hardest the most profitable act of pennance that can be because in euerie act of sinne the wil of man reiects and contemnes the wil of God and wilfully followes his owne courses and consequently we cannot make God better nor more ful satisfaction then by deliuering the same wil of ours as the partie that is guiltie to God whom it hath offended bound as it were hand and foot in the chaynes of our Vowes specially of Obedience that as it hath ouerlashed by taking ouermuch delight in pleasures and pastimes it may make recompence againe by performing and enduring those things which are vnpleasant and distastful 4. And certainly if we consider the nature and intention of pennance it is rather to be exercised in the mind then vpon the bodie for it is the mind that sinneth The mind commandeth the bodie and euerie part therof and studieth the seueral wayes of working mischief and consequently it deserueth al the punishment specially seing most sinnes are committed only in mind without anie act at al of the bodie as the sinnes of Pride which are manie and of Enuie and the like and al those which passe only in thought inward consent to euil whereby we may see that pennance doth chiefly consist in punishing the mind and wil and that Religion is the fittest if not the only fit place for it Wherefore S. Thomas in the Treatise which he wrote of Spiritual Perfection sayth wel that in Religion there is not only perfect Charitie but perfect Pennance and that no Satisfaction can be compared to the pennance of Religious people that consecrate themselues to God and giueth a good reason because no man can be coÌ„pelled to take vpon him a Religious course though he haue committed neuer so manie enormous offences in regard that the works of Religion exceede whatsoeuer priuate or publick satisfaction and punishment which may be due or euer was at anie time or can be enioyned for any offence 5. And moreouer two things concurre in this kind of Pennance which are not in anie other and it is a thing worthie to be considered For other works of pennance the sharper they are are also the more effectual and fit to purge our soules and if they be mild and easie they are the lesse auaylable But Religious discipline which if we belieue S. Thomas is the greatest kind of pennance that can be is not sharp and terrible but easie and pleasant for it
their occasions his their feare and desire sadnes and ioy proceeding from such a root is meritorious and yet our life is in a manner spent in these affections so that if we ground ourselues vpon reason and cast-vp our accounts duly as marchants doe we shal fâ—â—d at euening that in one dayes reckoning the actions of a Religious man wil aâ—ise to an infinit summe of merit and if one day be so ful of merit what wil it arise vnto in a moneth or a yeare which hath so manie dayes and so much profit euerie day And if a man continue in Religion manie yeares what masse of merit must he needs heape to himself by so much industrie and so manie vertuous actions so often repeated 10. This therefore being very true and grounded in the principles of our Fayth certainly the course which encreaseth a man's crowne and reward so much and his labour so litle in short time rayseth him to so great wealth and loadeth him with those treasures which neither rust nor moth doe demolish nor â—â—eeues dâ—-vp and steale away must needs be of high esteeme and worth which wil be more apparent if we compare the happines which Religious people haue heâ—rin with the miserie of Secular people that loue this world For though they mâ—yle themselues neuer so much and put themselues to a great deale of trouble and incommoditie for the world the fruit of al this labour perisheth heer in earth because when they must leaue the world their works doe not follow them and they shal be forced with the slouthful man in the Prouerbs that would not till his ground to beg in sommer when others feed vpon the labours of their hands 11. S. Bernard reprehends this â—ollie of Secular people and accounts them little better then â—â—asts thinking only of the present and taking no thought for what is to come as if they â—ad neither reason nor vnderstanding but sense only as beasts For writing to Gualterus who was a yong man of a good wit and wel grounded in matter of learning he doth vrge him very much vpon this verie point to leaue the world and enter into Religion being sorie he should waste so great talents in so vnprofitable a course as he calleth it and with such rare guifts not serue the Authour of them but spend them in transitorie things To which purpose he goeth-on in this manner Looke what you wil answer at the terrible tribunal-seate of God for receauing your soule in vayne and such a soule as yours is if so be you be found to haue done no more with your immortal and reasonable spirit and soule then a beast doth with his the spirit of a beast liuing no longer then it giueth life to the bodie and at the same moment of time in which it ceaseth to giue life it ceaseâ—h also to liue and be What can you imagin that you may worthily deserue if being made as you are to the image of your Maker you maintayne not the dignitie of so great a Maiestie within yourself but being a man placed in honour doe sorte yourself with beasts and become like to them spending your endeauours in no spiritual and eternal things but contenting yourself with corporal and temporal goods as the spirit of a beast which as it receaueth beginning from the bodie so it endeth with it ' Your eare is deaf to that Euangelical counsel Worke not the food which perisheth but which remayneth to life euerlasting But it is written that none ascendeth to the mountain of our Lord but he that hath not receaued his soule in vayne nor he neither vnlesse he be harmelesse of his hands and cleane of hâ—râ— Consider therefore what iniquiâ—ie may deserue if vnprofitablenes alone be sufficient to damne a man certainly the thorne and the bramble cannot think themselues safe when the axe shal lye at the foot of the vnfruitful tree He that threatneth the barren tree wil not spare the buâ—h that pricketh woe therefore is to him woe againe of whom it shal be sayd I haue tarried that it should bring sweet grapes and it hath brought forth wâ—ld Thus spake S. Bernard whose sharp censure may in reason terrifie al Secular people in regard of the danger and the shame that in works they become not beasts and greatly encourage al Religious and confirme them in their holie puâ—pose and resolution The twelfth fruit of Religion Direction of Superiours CHAP. XXIV IT followeth that we speake of another great commoditie which is in Religion arising from the care and gouerment of spiritual Superiours a benefit contayning manie great benefits in it And first we must consider that the way of vertue being ful of darknes and obscuritie nothing can be more needful then a good guide and light that we stray not out of it For if neither the Law nor Philosophie nor so much as anie one handicraft or Mechanical art can be learned without a teacher though they be but natural sciences inuented and perfected by men out of their natural capacitie and vnderstanding of them in this holie exercise which is aboue nature and continually most stifâ—ly opposed by manie enemies we must needs lye open to infinit errours vnlesse we take a guide to conduct vs and we shal neuer be able otherwise to goe-through with it To which purpose S. Hierome speaketh home saying No art is learned without a maister Brute beasts and wild heards follow their guide among bees there is a chief cranes follow one as letters in a row there is one Soueraigne one Iudge in a countrie One Bishop in a Church one Arch-priest and the whole order of the Church dependeth of the Rectours therof one Admiral at sea one maister in a house and in a great armie one man must giue the signe of the battaile and that I may not be tedious in reckoning-vp euerie thing my intent is this to shew thee by these examples that thou must not be left to thine owne â—ispose but liue in a Monasterie vnder the care of one Father and in com 〈…〉 2. S. Gregorâ—e Nyâ—sâ—n discourseth thus Though there be manie things written for direction of a spiritual life yet written precepts moue not so much by farâ—e as those that are deliuered by word of mouth and example both which in Religion are â—requent it being as he tearmeth it the shop of vertue in which this spiritual life of which we treate is scowred from al drosse and endure and brought to great perfectiâ—n of innocencie And as a man that desires to learne a strange language shal neuer come to â—nie perfection in it vnlesse he learne of those that are skilful in the tongue so sayth he we shal neuer câ—mpasse the intent of this life vnlesse we take a guide but runne great haâ—aâ—d in attâ—mpting at our owne peril the trial of things vnknowne vnâ—o vs. â—or as Physick was first inuented by long practise of some particular men and
teaching and directing them how they may rid themselues of sinne and imperfection purchase vertue and withstand al the assaults of the Diuel they leade them along by the hand they carrie them in their armes through al their exercises and bring them vp by litle and litle to al perfection safely without danger of erring and in a most sweet and easie manner 10 The last commoditie in this kind iâ— that besides the exercises of vertue and perfection al other occurrences of our life and actions are likewise guided by direction of Superiours or rather by God in them Manie doubtful passages certainly do happen in this life as when there is question where we shal fixe our dwelling what we shal take to doe in what kind of busines we shal employ our time and after what manner in these things we meete with manie difficulties and are subiect to manie errours Howsoeuer can we desire it should be better with vs then if God be our guide in them for so long as he guides vs we cannot go amisse Now I haue proued before that whatsoeuer our Superiours ordayne of vs is the wil and appointment of God himself so long as they order not anie thing expresly contrarie to his Diuine Law which God forbid they should For what skilleth it sayth S. Bernard whether God declare his pleasure vnto vs by himself or by his ministers either men or Angels You wil say that men may be easily mistaken in manie doubtful occurrences concerning the wil of God But what is that to thee that art not guiltie therof specially the Scripture teaching thee that the lips of the Priest keepe knowledge and they shal require the law from his mouth because he is the Angel of the Lord of hoasts Finally whom should we aske what God determines of vs but him to whom the dispensation of the Mysteries of God is committed Therefore we must heare him as God whom we haue in place of God in al such things as are not apparently contrarie to God Thus sayth S. Bernard Wherefore if it be profit and commoditie which we seeke what can be more profitable or commodious in this life then to haue God for gouernour of al our actions and be ruled not by our owne iudgement but by his wisdome and succoured by his ayde and assistance The thirteenth fruit written Rules CHAP. XXV NExt to the liuelie voice of Superiours is the written word of the Rules as it were the bones and sinewes of Religion without which it is impossible it should subsist and as by the counsel direction of Superiours we reape al the commodities of which I haue lately spoken so by the Rules we receaue no lesse benefit First by that general reason which as Aristotle writeth is found in euerie Law to wit that they are without passion and particular affectioÌ„s and speake to al alike neuer varying from themselues neither for loue nor hatred Whervpon he concludeth that where the Law takes place there God doth gouerne who is neither subiect to passion nor euer changed Besides the Rules haue somewhat more then Superiours and gouernours because al gouernours must follow the intention of the Law and rule themselues by it to gouerne wel Wherefore the same Philosopher sayth that a good Common-wealth ought to be so ordered that the Law be stil in force gouerne in a manner alone by itself that the Prince and Magistrates are only ministers and guardians of the Law yet so as they haue power and authoritie to interpret and supply the Law if in that general fashion of speech which it vseth there be anie thing wanting or doubtful which forme of best gouernment doth most certainly flourish in Religion 2. Moreouer in setting downe lawes people take more deliberation and aduise then when they deliuer a thing by word of mouth and the Law itself speakes not to one man alone nor rests vpon one man's approbation but speakes to the whole communitie and is receaued by them al and consequently it carries great authoritie with it people beare it great reuerence because no man is so impudent as to preferre his owne priuate opinion before the iudgement of so manie others 3. Againe Law doth in a manner compel vs to liue vprightly which is an other great benefit of it so that that which Aristotle writeth of lawes in another place is very true that Law is so necessarie that men cannot liue honestly and vprightly without it His reason is this because Vertue sayth he is hard and difficult neither groweth it with vs nor is in-bred in our nature but must be purchased by labour and industrie and with the sweat of our broweâ— and therefore because men for the most part are loath to take paynes and care not for the profit that must cost them so deare we must haue something that mâ—y egg vs forwards and in a manner constrayne vs which constraynt is puâ— vpon vs by Law and yet we haue this solace by it that wheras we began to liue orderly vpon a kind of necessitie custome practise and a kind of taste of the sweeâ—nes which is in Vertue doth make vs loue it and euer after voluntarily to embrace it 4. Plato doth iumpe in opinion with Aristotle affirming that there must of necessitie be lawes among men that they may liue according to law because no man by the strength of his owne wit can know sufficiently what is fittinâ— in al resâ—ects for men or iâ— he come to know and conceaue it he hath not po 〈…〉 wâ—â— alwayes to put it in execution Wherefore no man can doubt â—ut Reâ—igiâ—n is the most holesome course a man can take and the mâ—st 〈◊〉 to aduance vs in spirit in regard it put a kind of necessitie vpâ—n 〈◊〉 to â—ine wel and in time makes this necessitie voluntarie wherof S. Hierome writeth to Ruâ—ticus in these words When thou art in the Monasterie thâ—u wilt not be permitted to doe this but growing to a custome by litle and litle thâ—u wilt begin to loue that to which at first thou were compeâ—â—ed and thy paynes wil be delightful to thee and forgetting that which is past thou wiâ—t search after that which is before thee 5. Two things therefore are performed by the Rules Institute of Religion They teach vs what we ought to doe and how we are to order our life and they require performance of what they teach For they carrie such an authoritie or rather maiestie with them that they thaâ— are subiect vnto them cannot but obey them nor goe a hayres breadth from them they are wriâ—ten in that particular manner that they giue vs direction in al things inward outward concerning our bodie and our soule for priuate and publick occasions at home 〈◊〉 abroad and may be likened to the Aphorisinâ—â— which Physicians write for preseruatiâ—n of health or as if a man in a long iournie when the wayes are hard to hit
of them Thus much I can testifie of our Father Founder S. Ignatius that in a note-booke which I haue seen written with his owne hand it was found recorded that when he was penning the Constitutions he hung manie dayes doubtful in one point for manie difficulties which did occurre concerning it And in that Booke he noted day by day the lights rapts visions which had hapned vnto him of our B. Ladie the B. Trinitie and others Whence we may conclude that not that point alone of which we find this written but al the rest of the Constitutions were penned by Diuine instinct and not by humane wit inuention and the same we vnderstand of al other Religions with so much the greater reason by how much ours is inferiour vnto them in worth and sanctitie 10. S. Gregorie writeth that the same day S. Benedict dyed two of his Monks did seeme to see a large and strayt way strowed with mens garments and ful of lights and an ancient man stood by saying This is the way by which the beloued of our Lord Benedict ascended to heauen S. Bernard interpreteth that this way is no other but the Rule which he left written by obseruance wherof as himself went to heauen so might others doe that would follow it For it can no wayes be doubted sayth he but that this manner of conuersation is altogeather holie ordered rather by diuine inspiration and instinct then by human prudence and inuention whereby S. Benedict came to so great grace of sanctitie in this life and so much glorious happines after his departure And this which S. Bernard speaketh of that Rule euerie Religious person ought to belieue anâ— pronounce of his and if he walk the way it leades him he shal without sayle in regard of the great light which is in it with continual pleasure and delight arriue at his heauenlie Countrey which is ful of al delight and pâ—easure The fourteenth fruit Good example CHAP. XXVI THere is no man but finds by experience the force which Example hath to incline vs to vertue or to vice insomuch that the Holie-Ghost in the Prouerbs writeth that he that walketh with a wise man shal be wise a friend of fooles shal be made like vnto them Religion therefore must needs be in this respect also wonderfully beneficial barring as it doth euil example wherof a worldlie life is so very ful and furnishing such store of good examples which are worthily esteemed one of the greatest incitements to vertue that a Soule can haue that desireth heauenlie perfection S. Antonie the Great is witnes heerof of whom S. Athanasius a special good authour writeth that he chose of purpose rather to liue in companie of others then to leade a solitarie life that he might haue occasion to draw some good thing out of euerie one of those with whom he liued and expresse in himself al their prerogatiues being as it were watered from the spouts of vertue deriued from euerie one of them which as he practised so he alwayes wished others to doe the like And Cassian doth relate it of him more at large in these words It is an ancient and a wonderful good saying of S. Antonie that a Monk that hath chosen to liue in a Monasterie with others and aymeth at the heighth of great Perfection must not think to learne al kind of vertue of one man For one man is decked with the flower of knowledge another more strongly prouided of the vertue of discretion another is grounded in constant patience another excelleth in humilitie another in continencie another hath a special grace in simplicitie one is renowned for magnanimitie another for charitie and compassion one for watching another for silence another for labour and paynes taking and therefore a Monk must like a prouident bee gather the spiritual honie which he desires from the partie in whom he sees that vertue most naturally grow hiue it vp carefully in his breast Thus speakes Cassian from S. Antonie's mouth 2. Let vs therefore see how and in what manner Religion doth teach vs al kind of vertue by example of others First wheras the way of Vertue is dark and obscure both in regard that Spiritual things are of their owne nature hidden from Sense and the Prince of darknes doth continually endeauour to obscure them more and more casting mists before our eyes Religion doth guide vs by the light of example in the way of Vertue Wherefore as we vse to say that pictures are the books of vnlearned people so are examples also books written with great Roman letters which a bodie cannot choose but see and reade be he neuer so negligent and carelesse 3. Seneca in few words pithily expresseth two other fruits of Example One word of a man's mouth sayth he and daylie conuersation wil benefit thee mâ—re then a whole Oration penned first because men belieue their eyes before their eares secondly because it is a long busines to goe by precepts example is a shorter way and more effectual He calles it a shorter way because we vnderstand the nature of vertue not by definition and diuision and a long circumstance of words such as people vse in Sermons and disputations but beholding it in natiue colours acted and represented before vs as if a bodie should goe about to tel vs what kind of man Caesar was he must vse manie words and tel a long storie and yet not be able to expresse him as he deserues but if he shew you the man you instantly conceaue more certainly and cleerly what he was So when S. Francis washed the sick man that was ful of leprosie and S. Catherine of Siena did so diligently tend a froward il-toungued woman that was half mad they gaue farre better and more compendious documents how we ought to loue our neighbour and hate ourselues and exercise humilitie and patience then if they had vndertaken to declare the same with long circumstance of words 4 It is also more effectual as Seneca sayth first because whatsoeuer the matter is when we see a thing done by an other we learne that it is not so hard but we likewise may doe the same That which we reade in bookes or is preached vnto vs instâ—nâ—teth our mind yet most commonly it bringeth with it such a shew of hardnes that they that haue not experienced it think it harsh vnpleasing and when they see it ordinarily practised by other men like themselues they think otherwise of it as if there should be questioÌ„ whether ther be anie passage ouer a high hil there could not be a more certain proofe of it thea to shew that manie haue passed already and to see them stand on the top of it S. Gregorie confirmes this doctrine writing vpon those words of Iob Thou renewed thy witnesses against me These witnesses as he sayth are iust men who giue testimonie to the commandments of God and
the desire of heauenlie things For as thâ—se that gaue themselues ouer to carnal pleasure or the care of anie worldlie busines haue their minds so carried away vpon them that they seeme to beset 〈◊〉 in the same 〈◊〉 as I may tearme it of which those things are made so contrariwise they that liue chast and intire and curbe the flesh and bring it vnder and withal busie their mind in holie exercises and settle it vpon spiritual things are not much molested by the corruption of the bodie but rather as S. Paul speaketh their conuersation is in heauen And consequently death being nothing but a separation of the bodie from the soule which Religious people doe practise al their life they are not to begin to dye when the soule is departing but they went about it long before and were alwayes dying by which meanes they are not troubled at the time of death as if they were to abide some hard and vnwonted thing It helpeth also that they parte not with a life that hath manie things to hold them with delight in it which is one of the chiefest causes why people loue this life but rather a life wherin they suffer manie incommodities by pouertie watching and paynes-taking much mortification of their senses and wil which are as so manie spurres quickning our soules to desire more ardently eternal rest and more cheerfully to embrace it when it is at hand Besides they come not suddenly and vnprouided to that houre but they both soresaw dayly that it might happen by reason of the common frayltie of our nature and wished dayly for it because they desire to appeare in the sight of God and their whole life is but one good preparation for death as a certain Franciscan-Friar sayd truly of late yeares in the Indies For after he had long laboured in those countries very paynefully sickning and being aduised by the Physicians to prepare himâ—elf for death he spake thus I haue done nothing else al the while I haue worne this Habit but prepared myself for this passage The same al Religious people doe for the State itself doth direct them to doe no other but as our Lord commaÌ„ded expect his coming with their loynes gyrt and burning lâ—ghts in their hands which S. Gregorie interpreteth to be Chastitie and continual practise of good works both which are principally found in Religion 3. Now as for the assaults and temptations of the Diuel wherewith euerie bodie is troubled at his death thus much we may truly say that if there be anie man that is not troubled at al or very litle with them anie man that doth resist them and ouercome them it is a Religious man For first it belongeth to the goodnes of God not to leaue him at his death vpon whom in his life-time he heaped so manie great guifts and graces somewhat also it belongeth to his Iustice to defend and protect him that during life serued him and fought for his honour Wherefore we ought not to doubt but that he that is our strength and stabilitie wil assist vs most of al in that dangerous and fâ—areful combat and in time of need enlighten our vnderstanding and giue vs courage wipe away al feare and teach our hands and fingars to wage warre compasse vs round and couer vs with the shield of his good pleasure and with inward comforts strengthen our mind and fil it with assured hope of eternal saluation which being so what crownes and kingdomes can be compared with this bâ—nefit And no man can think but that it must needs be wel bestowed not only that he forsook this one world but if there were infinit worlds to leaue that he alone had left them al to the end that in such a feareful passage he might haue such assured comfort and defence 4. To this we may adde the comfort which euerie one receaueth by the assistance of his Bretheren their exhortations counsel and continual prayers which alwayes but chiefly at the point of death are very powerful to encourage vs and to abate the fierce assaults of the enemie We learne this by example of a yong man called Theodore of whom S. Gregorie relateth that hauing liued in his Monasterie somewhat wantonly like a boy he fel sick and was brought to the last cast and while diuers of the Monks stood by praying for him he began to crye out as if he were desperate to get them gone For he was as he sayd deliuered to a dragon to be deuoured by him and their being present hindred him Whervpon they fel presently vpon their knees and prayed more earnestly for him and soone after the sick man now quite and chearful affirmed that the Diuel was gone vanquished and put to flight by their prayers 5. The like passage though somewhat more feareful is recorded of Cuno Lord of Malburch who after he had spent in the world almost fourtie yeares liuing for the most part after a worldlie fashion betook himself to Religion where when he had liued some three yeares he made a happie end At which time the Diuel by the mouth of a woman whom he had possessed told that he and fifteen thousand more of his crue for so manie he sayd they were came to this Cuno's Celle when he lay a-dying but could not hurt him nor so much as come neer him by reason of the lowde cryes of those bald-crowned fellowes that stood by his bed-side for so the enemie of God tearmed God's seruants and their prayers in scorne And he complayned further that God had done him great iniurie in regard that wheras Cuno had serued the Diuels fourtie yeares and God but three yet he spared him from the paynes of hel and carried him to Heauen Whereby we may plainly see the force of Religion 6. It remayneth that we speake of the hope of saluation which I sayd was in Religion very assured Two things cause this assurance in a Religious man first not to be guiltie in his conscience of anie grieuous sinne secondly the memorie of the abundance of good deeds of his former life both which cannot fayle in a Religious course For we are not heer troubled with marchants accounts nor with obscure and ambiguous formes of conueyances nor with worldlie ambition nor such like occasions of sinning On the other side we haue much matter of patience and continual occasion of practising other vertues whereof I haue spoken at large before Wherefore S. Hierome sayth excellently wel to this purpose writing to Iulian and exhorting him to Religion in these words Happie is the man and worthie of al blessednes whom old age doth ouertake seruing Christ whom the last day shal find fighting vnder our Sauiour who shal not be confounded when he shal speake to his enemies in the gate to whom in the entrance of Paradise it shal be sayd Thou hast receaued â—l things in thy life but now reioyce heer S. Bernard also pressing Romanus to
and moreouer vse their vttermost endeauour to encrease in vertue and purchase new crownes of humilitie pennance mortification and the like whervnto Religion itself is a great spurre and help Which of these courses is the better and more profitable might be declared manie wayes which for breuitie sake I omit and wil content myself with this one saying of S. Hierome or whosoeuer was authour of the booke intitled to Demetrias where he sayâ—h thus It is not enough for thee to do no euil if thou do no good Euerie tree which bringeth not good fruit shal be câ—t downe and cast into the fire and yet we soothe ourselues if we be not charged with il fruit though we shal be condemned if we beare not good fruit so we reade that the Father wil cut off euerie branch that bringeth no fruit in his Sonne and he that hid the Talent which he had receaued in his handkereher is condemned by our Lord as an vnprofitable and naughtie seruant not only to haue diminished but not to haue encreased is damnable So sayth S. Hierome A Comparison betwixt the state of Religion and the Secular Clergie CHAP. XXXVII NExt aboue the Lay-men is the degree of the Secular Clergie much more perfect and neerer to God then that of the Lâ—ytie and withal somewhat resembling a Religious estate in regard they professe themselues seruants to God and are deputed thervnto by a sacred Character yet Religious men haue the aduantage of them in manie things of no smal importance And first Religious men are in a state of Perfection the Secular Clergie are not for the nature of a state is to be immoueable constant vnchangeable which cannot be without obligation of Vow and the Clergie make no Vow not only if they haue no Cure but though they haue for they may relinquish it and are not bound by anie kind of promise to retayne it S. Thomas handleth this matter learnedâ—y and at large in the Booke which he wrote of the Perfection of a Spiritual life by occasion of an errour of some vnlearned and wicked men that to depresse a Religious state were bold to compare the Secular Clergie with them and also to preferre them before Religious But their rash censure was expresly conâ—emned by a Decree of the Pope and cleerly confuted by S. Thomas in the Booke aboue named where among other things he sayth that when anie bodie is dâ—â—puted perpetually for an office or function the Church vseth certain rites and Ceremonies in it as when the care of a Church is committed to a Bishop he â—appoynted and a certain forme of prayer sayd ouer him the Crosier-staffe and bread and wine is giuen into his hand a ring put on his finger and manie such other things are done to shew that he is as it were espoused to his Church and tyed perpetually vnto it The profession of Religious men hath in like manner certain rites and ceremonies which are very ancient and are related by S. Denys who also deliuereth the reason and signification of them And these ceremonies are to this day practised some in one Religious Order some in another and some in euerie one But Secular Priests when they take a Cure vpon them vse no Ceremonie at al whereby we may gather as S. Thomas sayth that they are not only not in a state of Perfection but not so much as in a state 2. And moreouer we may vnderstand how farre their life is inferiour to a Religious state because it is not only lawful but laudable to passe from the bare life of a Secular Clergie-man into Religion whereas certainly no man is suffered to descend from the greater and better slate to that which is lâ—sse and the holie Canons haue so determined not only because a Religious state is more secure but also because it is more perfect and ordayned in a certain place that Clergie-men that desire the institute of Monks are not to be hindred from it because they desire to follow a better life and the Bishops must suffer them to haue free accesse thervnto And S. Gregorie giueth Desiderius a Bishop that held back one of his a fraternal admonition and it wil not be amisse to see in what weightie words he doth it We exhort sayth he that your Brotherhood be no hinderance to his earnest deuotion which he laboureth to haue in the holie purpose rather by Pastoral admonition inflame him with what exhortations you are able that the feruour of this desire waxe not cold in him in regard that he that seuering himself from the turbulent tumult of secular troubles hastneth to the hauen of the Monasterie out of desire of quiet ought not to be intangled againe in the troubles of Ecclesiastical cares but let him be suffered to remaine safe from al them in the prayses of God as he requesteth Thus sayth S. Gregorie very wel specially that a Religious life is a secure and quiet hauen and contrariwise an Ecclesiastical function ful of trouble and vnquiet with the tumult of secular cares 3. S. Anselme that holie and learned man wrote an epistle much to the same effect to Godfred Bishop of Paris in good manner yet withal grauely taxing him for hindring one of the Clergie that was desirous to take vpon him the yoak of Religion and proueth by manie reasons that he had neither reason nor warrant to do so 3. But that we may proceed the cleerer in this comparison which we haue in hand betwixt these two liues let vs consider the danger and difficulties incident to the life of a secular Clergie-man First in respect of the dignitie of his Order secondly in regard of the weightie charge of soules that lyeth vpon him and lastly by reason of his Church-liuings and possessions As for the dignitie of his Order who can deny but that it requireth great vprightnes of life and behauiour great sanctitie and integritie and that a little sault in him is so much the more fowle and vnbeseeming For certainly the degree of Priesthood is of that ranke and esteeme that no Princelie dignitie vpon earth nor of anie Angel in heauen is equal vnto it in regard that none of them haue power to consecrate the Bodie of our Sauiour to handle it to receaue and minister it to others This power and vertue is Diuine and maketh theÌ„ that haue it rather Gods then men What puritie therfore of life soule doth such an office require Whom must he not excel in puritie sayth S. Iohn Chrysostome that offereth such a Sacrifice What beame of the Sunne can be brighter then that hand ought to be which diuideth this flesh or the mouth that is ful of this spiritual fire or the tongue that is died red with this bloud which can neuer be reuerenced enough And S. Bernard doth with great reason bewayle the rashnes of men in this kind and his iust lamentation agreeth as fitly to our times as to his and
and to comprehend al in a word it maketh a man most like to the incorruptible God It procedeth not from the body to the soule but being properly in the soule by the integrity therof a thing most pretious our bodies also are preserued intire The soule receauing impression from the true Good and from the desire therof is lifted vp to that Good by the holines of Chastity as by a forcible wing and so endeauouring to serue and please the like with the like that is the incorruptible God with purity incorruptible it leadeth the integrity of the body as a handmaid to the seruice of the seâ—f same highest Good And so the saithful soule preseruing itself pure and vnspotted from al kind of filth arriueth at last to haue within itself as in the finest cristal-seing-glasse the similitude of God God himself by his many graces infusing his glory and likenes into it as it were by a most sweet streame or ray therof 8. What can be sayd more honourable or expresse more clearly the dignity of Chastity then that from this dust and dirt of ours it raiseth vs to the ranke of Angels and not Angels only but to the likenes and similitude of God himself what wil take a man with admiration if this do not what dignity wil not iustly seeme base and sordide compared with this heauenly honour This is that great happines which was anciently so much desired by man that the old crafty Serpent could find no other motiue more forcible to bring our first parents to his bent then to promise them they should be as Gods But that which was falsely promised by him that could not performe what he promised and promised by a way by which it could not be compassed we by Chastity do truly attaine vnto and firmely possesse doubtles the more solidly the more perfectly Chastity is grounded in vs. 9. And because it is euident by what hath been said that Religious Chastity is in itself very excellent we wil consider a litle in what degeee it is excellent aboue al other kinds of Chastity as gold doth not only differ in kind from of other inferiour metals but some gold is finer then other some by many degrees A few things considered in the nature of Chastity wil easily discouer this vnto vs. It is ordinary in euery thing that the more white the more beautifull one more neat a thing is the more foule and deformed is the spot also that falles vpon it And so it is in Chastity no vertue is more tender then it Aegidius one of the first companions of S. Francis was wont to compare it to a Cristall-looking-glasse which the very breath doth slaine Others compare the contrary inticements to a flame of fire which alwayes leaueth some mark behind it greater or lesser according as the flame doth continue Nothing therfore can be worse for Chastity then to leaue it in a place where it may come by many rubbs and assaults such as the world is For it cannot be but as Cassian writeth not only out of his owne dictamen but deliuering it as the sense of all those ancient Fathers that whosoeuer is in continuall battaile though he often giue his aduersary the foyle yet sometimes he must needes be troubled or also wounded But Chastity garded with the fences of Religion and therby drawen out of danger of al earthly things receiueth no such dammage for eyther the dartes of the enemy come not neare it or they leese their force before and so their stroke is without effect â—0 Moreouer Chastity in Religion findeth many helps to preserue it self and particularly a spare diet which Pouerty doth in a manner necessarily bring with it For that which S. Hierome deliuereth an authour certainly to be credited is very true It is hard to preserue Chastity at a full board of dainties It hath also another Antidote of which the same S. Hierome writeth to Rusticus Loue the knowledge of holy Scriptures and the corruption of flesh thou wilt not loue For where do people more frequently and more earnestly studie the holy Scriptures and al other good things then in Religion It hath humility and obedience two special helps and so inward to the state of Religion withal so present and efficacious a remedy of this disease that none can be eyther more holesome or more at hand amongst those which God hath left vs. Of the one Saint Bernard writeth thus vpon those words of our Sauiour Blessed are the meek because they shal possesse the earth By this earth I vnderstand our body which if a soule intend to possesse if it desire to haue commaund ouer the members therof it self must needs be meek and subiect to Superiours For as it self is to the Superiour which it hath so shal it find that which is inferiour to itself And therfore the soule that finds the flesh rebellious vnto it must vnderstand that itself also is not so subiect to Superiours powers as it ought to be Of humility S. Gregorie doth often speake in this kind and particularly in his Morals thus The vnspotâ—ednes of Chastitie is to be preserued by preseruing humility For if our spirit be deuoutly kept downe vnder God our flesh wil not vnlawfully be lifted vp aboue our spirit The spirit hath the rule ouer the flesh committed vnto it if so be notwithstanding it acknowledge the dutie of lawful subject on vnder God For if it prowdly contemne him that is the Creatour of it it is reason it should be combatted by the flesh that is the subiect Therupon that first disobedient man as soone as by pride he had sinned he couered his naked parts for by reason he had put a spirituall disgrace vpon God he presently found the disgrace of his flesh he that would not be subiect to his Creatour lost the right of command oneâ— his flesh which before he ruled 11. This is the armour with which Religion doth defend the most beautiful flower of Chastitie not only perfectly but with a great deale of ease and sweetnes It vseth watching fasting and disciplines and the like austerities but these vertues of which I haue spoken and whereof Religion is the proper seate togeather with the warines and custody which I mentioned before are the chiefest defence by them it may easily and without any great trouble be conserued all our life time free from the least corruption and wholy vnspotted the body chast intire vnpolluted and which is the principal the mind itself pure innocent vndefiled What can be more honourable in this frayle and slipperie life honourable certaynly in itself yet the more to be esteemed because it is rare and a guift imparted by God to few Others through the heat of Concupiscence do as it were fry in the fornace of their owne flesh they that haue receaued this heauenly guift in the same fornace of flesh be as anciently the three Children attended by Angels who loue
himself this is the vow of the Nazarean which is aboue al other vowes Our sonne and our daughter and our cattle be without vs but to offer ourselues to employ not an other 's but our owne labour is more perfect and more eminent then al other vowes That al Vertues concurre in a Religious State CHAP. IX THE onlie wealth of a Christian is Vertue He that hath little vertue is poore he that hath much vertue is to be accounted truly rich and the more vertue a man hath the richer he is How much is therefore Religion to be esteemed where a man shal finde not one or two vertues only but absolutly al in great abundance concurring togeather insomuch that the verie nature of Religion is as it were a Compound of Vertue and if we looke into it we shal finde it to be so because if anie one vertue be wanting the whole State of Religion is the weaker by it 2. I speake not now of those vertues which euerie one doth get by his owne long practice in them and daylie endeauour which notwithstanding this State doth so greatly facilitate that it is deseruedly called the Schoole of Vertue as I haue shewed before But I speake of those that in the verie first conception as I may cal it of a Religious Vocation are infused into our soules togeather with the vocation itself and so inwardly linked to the State of Religion that whosoeuer admitteth of the State must necessarily also receaue those vertues with it Let vs therefore search-out what vertues and how manie this State requireth as necessarily belonging vnto it for as manie as are necessarie certainly it bringeth with it 3. And as a house that is buylt of manie parts hath some of them that lye open to the view of euerie bodie as the fore-front the windowes the porches and the like and some againe that are hidden at the timber and ioyces and iron-worke and chiefly the foundation And in the bodie of euerie liuing creature compounded of manie members some appeare outwardly as the head the legs and thighs and such like some lye inward as the hart the brayne the bones sinnewes which also are more necessarie then manie of the outward parts So in Religion the three Vowes of Pouertie Chastitie and Obedience lye open to the view of euerie bodie others are more secret yet withal so necessarie euen for the due maintenance of those three Vowes and of the State itself that without them al falles to the ground 4. And yet if there were nothing in Religion but the practice of the three Vowes we could not imagin a thing more beautiful For what is Pouertie but so noble a disposition of minde that it maketh no more account of heapes of gold and siluer and of the reuennues and kingdoms of the world then of a little chasse yea it doth not only neglect them as things of no value but doth auoyd them as burdensome A great Vertue and a grâ—at guift of God And if we cast our eye vpon so manie other men in this world that do so highly esteeme and admire and so earnestly hunt after these earthlie things we cannot choose but see the greatnes of it 5. What is Chastitie A mind strengthened and hardened against al manner of pleasures of the flesh against those pleasures which do so domineere ouer the nature of man-kinde How rare therefore and how glorious a thing is it to oppose ones-self against them and withstand them so constantly and with so great a courage The verie rarenes of this vertue doth make it the more glorious for we see that the greatest part of al the world is lead away captiue with desire of these pleasures 6. Finally what a noble disposition of mind is Obedience importing a denial of ourselues and a renouncing of our freedome which naturally we desire so much in al things in al the passages of our life so that certainly as we cannot ouercome ourselues in a greater matter so there cannot be a more noble or more glorious victorie And consequently as I sayd before if there were no other vertue in Religion but these three which are in euerie bodie 's eye the beautiful aspect therof could not but breed great admiration and loue in the beholders 7. But as I touched euen now so fayre a building of Vertue could not long stand if it had not other vertues to vphold it whereof some goe before as preparatiues some alwayes accompanie it And to begin with the three Theological vertues which are so called because their obiect is God it is euident not only that a Religious state cannot be without Faith but it cannot be without singular and very excellent Faith For euerie Religious man doth forsake that which he hath in his hands and before his eyes for things which he doth not see he leaueth the present for the future and which is more for that which is not to come but after so long a distance of time relying vpon the sole promise and word of God which no man would doe were he not fully perswaded that the future is much more assured then that which is present which is the greatest act of Faith that a man can haue 8. The like we may say of Hope which consisteth in two points First and principally in hoping the glorie of Heauen which though it be stil to come Religion doth giue vs so good pledges of as if we were actually in possession of it and in regard therof as I sayd of Faith we forgoe whatsoeuer we had in our hands Secondly Hope extendeth itself to the necessarie helps of this present life which part therof where is it more practised then in Religion Religious people depriuing themselues of al things which they may haue need of and bringing themselues to a most perfect nakednes vpon the confidence which they haue in God So that in my opinion there cannot be a greater hope and confidence in the Pilgrimage of this world then this which Religious people haue because it extendeth itself not only to some one kind of thing or to manie things of smal consequence but concerneth absolutly al and our verie life with which we put God wholy in trust Charitie is written in the verie bowels of Religion and as it were in the Essence of it and hath three branches The one extending itself towards God the other towards those of the same Institute the third towards al other men Towards God because doubtlesse it is the sole Loue of God which driueth a Soule vpon such a strict course of life and the force or flame therof must needs be excessiue great to be able to thrust out so absolutly as it doth al other loue of our carnal brethren our parents and kinsfolk of riches and al other worldlie commodities and finally the loue of ourselues For it were not possible for a man to forsake al these things for God if he loued not
board his companion in his kingdome finally his companion in bed that the King should bring thee into his chamber Looke what thou wilt heerafter think of thy God looke what thou mayst presume of his Maiestie Consider what armes of charitie thou wilt lend him in the meane time to loue him againe and embrace him who hath valued thee at so high a rate yea who hath made thee to be of so high a value For he made thee againe out of his side when for thee he slept vpon the Crosse and to that end entertayned the sleepe of death For thee he came forth from his Father and left the Synagogue his mother that thou cleauing to him mightst be one spirit with him Thou therfore daughter harken and see and consider how great things thy God hath thought thee worthie of and forget thy people and the house of thy father forsake thy carnal affections forget thy secular behauiour abstaine from thy former vices and forgoe thy euil customes Thus speaketh S. Bernard in this point In which if we may giue him credit so graue a man as he is and writing so aduisedly as he doth what life can be more honourable or in regard of pleasure more desireful then Religion For in euerie ordinarie marriage it is generally the custome and also necessarie that man and wife partake of one an others condition state and goods insomuch that if a Prince or a King take a woman of meane estate to his wife she hath part with him both of his wealth and of his command because as by marriage they are alone so whatsoeuer they haue must needs be common betwixt them And the self-same hapneth in our spiritual marriage with God and is so much the more perfectly performed by how much the goodnes of God is infinitly greater and his loue towards mankind infinitly more ardent and vehement Religious people are the Temples of God in regard they are consecrated to his honour CHAP. XIV ANOTHER degree of dignitie accrueth to Religious people by Consecration A dignitie certainly farre hiâ—her then al humane honour and raising vs to a kind of participation of Diuinitie itself as much as humane frayltie is capable of For as al honour worship and reuerence is due to the Diuine Nature by reason of the supereminent excellencie and worth which is in it so when a thing is once dedicated to God the verie relatioÌ„ which it hath to him puts a new kind of worth into it and euerie one takes it euer after to be worthie of particular respect and reuereÌ„ce as a thing seuered from the ranck and nuÌ„ber of other things which otherwise are of the same nature with it And this is that which Religion doth by dedicating consecrating to God those that vndertake that course For so the Glorie of Schoole-diuinitie S Thomas the Thomists deliuer when disputing the nature of a solemne Vow they say it consists in Consecration which leaueth such a print in the soule of relation to God that it can neuer be blotted-out or razed by anie meanes And it may be coÌ„firmed out of S. Augustin who expounding one of the Psalmes sayth expresly that by force of the vowes of ReligioÌ„ we are made TeÌ„ples of God And S. Basil sayth that whosoeuer renounceth the world is made as it were a vessel for the seruice of God and consequently must beware he be not polluted by sinful vse but carefully preserue himself as a thing dedicated to God least defiâ—ing his bodie againe which he hath consecrated to God in the ordinarie seruices of this life he be guiltie of sacriledge Behold S. Basil accouÌ„teth it Sacriledge not only if a man that is once coÌ„crated to God pollute himself by sinne but if he returne to prophane or as he speaketh to coÌ„mon and ordinarie coÌ„uersation 2. S. Bernard discourseth to the same effect applying the whole Ceremonie of the dedication of a Church to the consecration of a Religious man to God The solemnitie of this day dearly beloued Brethren is yours yours is this solemnitie you are they that are dedicated to God he hath chosen and selected you for his owne How good an exchange haue you made my beloued of whatsoeuer you might haue enioyed in the world since now by forsaking al you haue deserued to be his who is Authour of the world and to haue him for your possession who is doubtles the portion and inheritance of his And so he goeth-on applying as I said to Religious people the whole ceremonie which is vsed in consecrating Churches wherein as he sayth these fiue things concurre Aspersion Inscription Inunction Illumination and Benediction al which is performed in a Religious state Aspersion is the washing away of our sinnes by Confession by riuers of teares by the sweat of pennance Inscription made not in stone but in ashes signifyeth the Law which Christ the true Bishop and Pastour of our soules writeth with his fingar not in tables of stone but in the new hart which he giues a hart humble and contrite Vnction is the plentie of grace which is giuen to the end to make this yoake rot from the face of the oyle Illumination is the abundance of good works which proceed from Religion and shine before men that they may glorify the heauenlie Father and haue before their eyes what they may imitate Finally Benediction which is the conclusion of the whole Ceremonie is as it â—ere a signe and seale of eternal glorie fulfilling the grace of our Sanctification and bringing a most ample reward of al the good works which we haue done 3. Seing therefore the Consecration of a church built of lime and stone doth so liuely represent vnto vs the Consecration of a Religious soule to God from the same similitude of a material church we may take a scantling of the dignitie of a soule that is in that happie state We see what difference there is betwixt the house of God dedicated to his vse and an ordinarie house which is for the dwelling of men If we regard the material they are the same in both stones and morter and timber alike But the vse of them is farre different For in our ordinarie dwelling we eate and drink and sleepe and play and worke and bring-in our horses and cattle for our vse and we doe these things lawfully and there is no indecencie in it but if we doe anie of these things in a Church consecrated to God it is an irreuerence to the place and a sinne The same we may say of a Chalice that is hallowed for not only if we cast dirt vpon it but if we drink in it at table it is a great offence and so we find that the King of Babylon after he had vsed the vessel of the Temple of Herusalem at his board within few howers lost both his kingdome and life so great is the sanctitie of these things and people doe vsually make no other account but that there is something
contentment by the noysome smel of the burning hayre No but it giueth vs to vnderstand that the smallest actions of Religious people are exceeding pleasing to God because they are offered in the fire of Charitie which fire the State itself doth kindle which is then most of al to be seen when the euening coming the work-men are called to receaue their hire Wherefore seing the Nazareans and the Religious people resemble one another so neere yea seing Religious people doe so farre surpasse the Nazareans of-old how can we doubt but that as the Nazareans in the Religion of the Iewes had the chiefest place of esteeme so Religious people ought to haue it among vs 9. Howsoeuer we may truly and with farre more reason say of our Nazareans then of those of-old those words of the Prophet Hieremie More white then snow more neate then milk more ruddie then ancient Iuorie more beautiful then the Sapphire Which place S. Gregorie doth fitly apply to Religious people telling vs that their life is sayd to be more white then milk or snow because by the snow which comes from aboue we may vnderstand good and godlie men by milk which springeth from flesh we may vnderstand them that dispense earthlie goods vprightly but a Religious state excels them both And because by â—eruour of spirit they seeme sometimes to go beyond the life and conuersation of the ancient and heroical Fathers for Iuorie is a bone of a great beast therefore the Prophet sayth more ruddit then ancient Iuorie Finally because by their heauenlie conuersation they surpasse manie that haue gone towards heauen before them they are sayd to be more beautiful then the Sapphire for the Sapphire is of an ayrie colour Thus sayth S. Gregorie 10. Wherefore as a Mappe of a Palace or of a gardin is pleasing to the eye not in regard of itself but in regard of the Palace or garden which it representeth and the things themselues when they are perfect doe much more delight then anie perfect delineation of them so seing we find that that draught as I may cal it of those ancient Nazareans being but a shaddow of our Religious people was so highly pleasing to God how much more pleasing must these our Institutes needs be vnto him wherin there is such solid perfection of al Euangelical Vertue And consequently in the Eâ—angelical Law we may with much more reason then they could in those dayes in a manner glorie and proclame it to al Christians and to the whole Church as a singular benifit that which we find in the Prophet Amos I am he that made you ascend from the land of Aegypt and raysed Prophets of your sonnes and Nazareans of your yong-men For so great a worke and so holie a conuersation as we haue sayd before and may often repeate cannot be begunne but by the hand of God nor continued without his help That a Religious state was instituted by our Sauiour himself and first in his Apostles CHAP. XX. NOW if we wil search into the beginnings of a Religious state and value as it were the nobilitie by Descent we shal find the pedigree therof to be more noble and more illustrious then of anie thing els For it began not by man nor by humane means but from the Sonne of God himself in whom are al the treasures of wisdome and knowledge of God and among other documents of Saluation he left this forme of life so much the more cleerly and carefully expressed both by word example by how much it is more perfect wherof I find no bodie but Hereticks to make anie doubt at al. Hereticks indeed both ancient and new and among the rest that wicked Wickles doe clamour and vrge very hotly that al this manner of life is a meer humane Inuention But it is clear without question on the other side that Christ himself was the sole Authour of it and that by his aduise and voyce and authoritie it was first diuulged wherof manie haue learnedly written but more largely then the rest Waldensis a graue and principal Diuine and later then he Clitonans in his Booke of Monastical Vowes 7. But what need we cal men to witnes hauing the authoritie of the Ghospels clear for vs for wheras Religion consisteth of the three Vowes wherof I haue often spoken we shal quickly find that al of them were first brought to light by our Sauiour For of Chastitie we haue it from his owne mouth that there are Eunuchs who haue guelded themselues for the kingdome of God which saying cannot be vnderstood of those who abstayne from marriage meerly voluntarily and out of a single purpose or resolution of their mind for hauing it stil in their power to make choice of the state of marriage when they list they cannot be called Eunuchs they only therfore are decyphered vnto vs in these words who haue vtterly cut-of al power of this kind from themselues by a perpetual and solemne Vow such as Religion obligeth 〈◊〉 vnto 3. And as for Pouertie in what tearmes could he more plainly and more effectually commend it vnto vs then when he sayd Vnlesse a man renounce al that he possesseth he cannot be my disciple or when he prescribed his Disciples this rule Possesse neither gold nor siluer and bids them carrie with them neither bag nor scrip 4. He instituted Obedience when he sayd He that wil come after me let him denye himself For by this denial of one's self Doctours doe generally vnderstand the Vow of Obedience and which is of more weight the Councel of Sens as appeareth by a Decree therof doth construe it to the same effect And our Sauiour hauing thus seuerally vpon occasion giuen vs these documents he doth as it were ioyntly commend them al vnto vs when to the yong-man that came vnto him and asked him how he might come to Life Euerlasting he giueth answer in these words which three Euangelists doe relate almost word for word alike laying before our eyes as S. Augustin auerreth and al learned men after him a most perfect patterne of a Religious vocation a draught of that which dayly hapneth in Soules that are induced to embrace that kind of life 5. For first if we consider that our Sauiour beholding him loued him as it is sayd in the Ghospel what doth this signifye other then that so great a benefit is not giuen but to those whom God doth behold after a particular kind of manner and singularly loue That he telleth him that One thing is yet wanting vnto thee and sayth it to one that from his verie youth had alwayes obserued al the Commandments doubtlesse he would edge him on with desire of Perfection the beautie therof being of itself wonderfully amiable For as if an Image were so farre begunne as that the head and the breast and the armes were most curiously earned and the rest of the bodie not
seed of good works nor shal heerafter be refreshed by reward of iust recompense Thus sayth S. Gregorie 23. The summe therefore of this whole discourse is this If the resolution of following a Religious course were to come of ourselues or if it were so to come of God that it were necessarie we should deserue it we had reason doubtles to feare our owne frailtie inconstancie But seing it comes so from God that on our part it requireth no desert but giueth vs al the desert we haue as the grace of God from the beginning worketh it in vs so it alwayes euer after worketh it preseruing vs. We haue an excellent example of it in S. Peter the Apostle when inuited by our Sauiour he walked vpon the water and was held vp aboue it by his holie hand when for feare he began to sink This doth liuely represent vnto vs a Religious state For as it is a great miracle for this heauie and lumpish bodie of ours to walk vpon the water so it is no lesse a miracle when our corrupted nature which of itself is alwayes bearing downewards to earthlie things to the workes of the flesh to libertie and licentiousnes by the vertues of Pouertie Chastitie and Obedience breaketh through al these wicked inclinations walketh aboue them as a bodie aboue the water And coÌ„sequently we cannot bring this to passe by our owne natural strength but by the power of God and it is the effect of his voice when he sayth vnto vs Come as he sayd to S. Peter by it giueth vs the like admirable power as he gaue to him as long as the force of this voyce lasteth so long we remaine with this power performe it with the self-same facilitie agilitie as we did at first How comes the vertue of this voice to decay sometimes in vs to grow faint By Diffidence as it hapned to Peter when letting our thoughts runne more vpon the winds the waues that is vpon the difficulties temptatioÌ„s which sometimes rush-in vpon vs then vpon the grace of God the vertue therof we begin to feare ourselues and by fearing sink Yet if sometimes through frailtie we chance thus to stagger we haue at hand a present remedie and refuge to wit God himself who stretching forth his hand wil instantly hold vs vp and stay vs as the Apostle sayth He that gaue vs to wâ—l wil giue vs also to accomplish and confirme vs to the end without crime in the day of the coming of our Lord IESVS CHRIST Against the temptation of delaying our entrance into Religion CHAP. XXXIII AS in warre it is the fashion of the weaker side to be asking truce in euerie troublesome thing that cannot be wholy auoyded we labour at least that it be differred as much as may be so it is one of the Diuel 's cunning tricks among the rest when he cannot wholy remoue people from their resolution of entring into Religion to pretend diuers causes why they should delay their entraÌ„ce To some he layes before theÌ„ their teÌ„der yeares as not ripe yet for the yoak of Christ others he perswades that they must take longer time of deliberation aske aduise of their friends haue some trial of their strength some experieÌ„ce by the practise of good works before haÌ„d that so they may prepare their way for greater harder matters Let vs see therefore what force reasons these pretences haue 2. And to speake first of age It is so farre from being true that a man's youth is not a fit age for the seruice of God that it is the fittest time of al others to serue him Which the Prophet telleth vs when he sayth It is good for a man when he shal haue carried the yoak from his youth insinuateth what commodities come of it He shal sâ— sayth he solitarie and hold his peace because he hath lifted himself aboue himself The meaning of which words as S. Thomas interpreteth is that they take the yoak of Religion vpon them in their youth lift themselues with much more ease to better effect aboue their nature natural inclinations leade a most quiet life free from al worldlie cares troubles and strengthneth this his explication with the authoritie of S. Anselme who likeneth those that are brought vp in Monasteries from their childhood to Angels and those that enter in elder yeares to men 3. The commodities of entring in our youth are these First youth being naturally vnprouident and by reason of our weaknes pliable as wax to whatsoeuer vice if we passe our youth in the world amidst so manie snares and occasions of sinne how easie is it for vs to entangle ourselues in manie errours which wil afterwards hinder vs from taking a course of vertue and saluation or if at last we resolue vpon such a course wil as so manie wounds make vs runne the slower the weaker in the spiritual course we shal vndertake Wheras on the other side if we consecrate the flower of our youth and life to God we shal find the quite contrarie and preuent those dangers and misfortunes 4. Secondly youth is aptest to receaue good impressions is most disciplinable while the mind is yet emptie like a peece of white paper fit to receaue whatsoeuer a bodie wil write in it or like a yong tree which a man may bend leade which way he wil. And we see it euidently for example in most beasts as in horses and dogs and some kinds of birds if we teach them while they are yong we find by experience that they are apt to take euerie one according to their seueral kind but if we let that time passe they grow so stubborn that we can neuer bring them to anie thing It is true that al times with man are in season for vertue but if we speake of a facilitie and a kind of nimblenes in it we find it certainly faire greater in that tender age before a man be hardned in vice and vanitie 5. Thirdly that which we learne in our youth sticks faster by vs and can very hardly euer be bâ—tted out So sayth S. Hierome in one of his Epistles It is hard to raâ—◠〈…〉 an vnwrought mind hath drunk in a new earthen vessel keepeâ— along 〈◊〉 the sa◠〈◊〉 Iâ—â—nel with which first it is seasoneâ— Aristotle also conceaues that it doth much import what custome a man takes in his youth and sayth that al in a manner lyes in that And in another place he sayth The first things doe euer take pâ—ssessiâ—n of a man's mind and preiudicate it and therefâ—re he ordereth that in a Common-wealth wel gouerned al obseene things be put aside from children that they may not so much as see the picture of anie such thing nor a Comedie or Tragedie Which care can neuer be had of them in the world nor can it be exâ—ected or hoped for but in Religion
him glad and ioyful in the Temple when he was but three yeares old And God did not suffer himself to be ouercome by her in liberalitie but for one sonne gaue her manie as it were the interest-money of that one which she had lent him 10. Paula that famous Roman Matron was in the light of the Ghospel not inferiour vnto her S Hierome doth highâ—y extol her because the desire which she had to see her country was only to the end the might see her sonne her daughter in law her grandchild that had renounced the world to serue Christ which in part the obtayned Such also was as we read the mother of S. Bonauenture for she vowed him to â—hâ— Order of S. Franâ—â—s when he was yet but an infant and he fulfilling that vow oâ— hers became so great a man as we know he was The lâ—ke hapned to S. Andrew Bishop of Fieâ—ols a very holie man for his parents hauing no câ—â—ldren had made a vow that if God would send them a sonne they would offer him to the Order of the Carmâ—lit-Friars and they had this Andrew but when he came to yeares misled by the libertie and licentiousnes of this world he hâ—d quite other thoughts in his head but that his mother beyond her sex and the affections of a mother wonne him by her counsel and earnest exhortations to dedicate himself to God in the flowre oâ— his youth 11. I muâ—t confesse there be but â—ew examples of this nature men are so weake in this point â—et those that are are sufficient to moue anie man liuing and particularly that which we read of S. Bernards mother which also in reason ought to weigh the more with vs because the was dead and in heauen and could not be deceaued in her iudgement It is recorded therefore that when he began to think of leauing the world and laboured withal to draw as manie of his breâ—hren and kinsfolk as he could to the same resolution a yonger brother of his called Andrew of a fierie spirit as yong soâ—ldiâ—rs vse to be shewed himself wonderful backward 〈…〉 altered vpon a heauenlie Vision he cryed out I see my mother For 〈…〉 mother with a pleasing and cheerful countenance giuing her children the ioâ— vpon so wholesome a delâ—beration and he was not alone that saw her 〈◊〉 S. Bernard also And if she had been aliue at that time she would haue done no 〈◊〉 for they write of her that she was so deuout a woman that she did alwayes presently offer her children to God in the Church so soone as they were borne and brought them vp euer after as if she had not bred them for the world but for Religion And yet parents may learne by her of what opinion they shal be in this matter after death when they shal see playnly before their eâ—es the eternitie of the life to come and how quickly al things passe away in this world How wil they then lament and bewayle themselues if they haue been the cause that a sonne of daughter of theirs hath fallen from so great a good into so great in seriâ—◠〈◊〉 them therefore do that now while they are heeâ— which they would certainly do if they were suffered as fine was to returne from that life to giue aduise to their children since they must as certainly beleeue the things of the other life as 〈◊〉 they had seen them with their eyes 12. Finally if they desire that we apply some kind of cure to themselues to strengthen them on this opposition of the flesh against the spirit they may consider these â—ew things following First that when they offer one or two or more of their children to God in truth they giue him nothing of their owne but make restitution vnto him of that which was his before For as we aduised children before to the end to ouercome the natural loue to their parents to think with themselues how final a thing it is which they receaue from them so to the end that parents also be not ouercome with too much affection towards their children and that they may with more ease and more cheerfully offer them to God it behooueth them to remember that they are not theirs but God's in a maÌ„ner almost as an image of stone or wood is not the grauing-iron's nor a picture the penâ—â—â—s but both the artificer's So that when God redemandeth them he vseth his owne right and challengeth but his owne and whosoeuer wil retayne them retayneth an other's goods which is a kind of theft or rather Sacriledge because that which he takes is from God For that which S. Gregorie sayth he takes â—s true While vnaduisedly we hold them back that are making hast to the seruice of Almightie God we are found to denie him something who grants vs al things 13. This is that which the mother of the Macchabees whom we spake of not long since had before her eâ—es and made open profession of when she encouraged herself and her children in these words I did not giue you spirit and soule and life nor did I knit togeâ—ther the limmes of euerie one of you but the Creatour of the world who framed man's natiuitie and found the beginning of al and wil restore vnto you againe spirit with mercie and life as now you neglect your sâ—lues for his lawes And the same account al parents must make in the like occasion For so they wil find that they wil leese nothing by leâ—sing their children for the seruice of God For thus they must reason with themselues What should I do if this child of mine should be taken from me by sicknes or in the warres or by some other accident of manie which the life of man is dayly subiect vnto Should I then also storme against God by whose appointment al things hapâ—pen How much better is it for him and me that he liue in the house of God in seruice of so great a Prince 14. If it be the absence of their children that troubles them so much that they enioy not â—he companie of them whom they loue so deerly first this is too effeminate and too womanish a kind of loue not to be able to endure their absence when it is so beneficial vnto them Secondly how manie be â—â— ere that vpon diuers occasions neuer see their children in manie yeares either because they are marcâ—ant-venturers or serue some where in the waâ—â—es or beare office in the Common-weaâ—â—h and their parents are content they should be from thâ—m preferring the benefit and commoditie of their children before their priuate comfort 14. Finally the admonitions which S. Iohn Chrysostom giues vpon this subiect are worthier to be consiâ—ered that seing people do and suffer so manie diuers things to 〈◊〉 great estates â—or their children and to leaue them rich they cannot leaue them better prouided nor more wealthie then if they bring them vp to Religion and true
of Reason and Faith it is lesse subiect to errour and more like to last and as they also obserue more noble because Reason and Vnderstanding is that wherin man differs from a beast and excelles al corporal creatures Wheras the slownes and backwardnes of our wil may be holpen diuers wayes and manie motiues and incitements there are to quicken it if we reflect vpon them and cast them seriously in our mind 7. By which also we may see that they are likewise in an errour that think they are neuer called of God vnlesse they feele such extraordinarie motions towards Religion in their minds that they burne with desire of it and find themselues carried towards it without anie trouble or difficultie For the luâ—â—pish and earthlie condition of our nature wil not suffer vs to mounâ— so high without labour and difficultie and the Diuine wisedome is not wont to destroy nature but to help it nor to kil our enemies outright that we may haue no bodie to fight withal but to giue vs grace and strength to ouercome by fighting because this is a more beneficial for vs manie wayes and more wholesome 8. Agreed therefore that we must vse the discourse and iudgement which God hath giuen vs thereby to find out his wil the way and meanes which directours of spirit tel vs we must take in it is this First as I sayd we must lay before vs the end for which we were created which is but one to wit by louing and seruing God to come to euerlasting happines Secondly we must present to our consideration al the courses of life which are sitting to be aduised vpon and examine and search diligently into euerie one of them what help what inconuenience is in it compared with the final end we ayme at and resolue vpon that which both in it self and for vs is absolutly the best as they that are to take a iourney choose the easiest the shortest and the most commodious wayes Thirdly we must beare in mind that most certainly the day wil come when we shal die and giue a strict account to God of al our negotiations and consequently in reason we must now doe that which then we would with we had done and choose that which then we would giue anie thing we had chosen For what follie were it in a busines of such weight to carrie our selues so as we know we shal repent it at last in vayne 9. A third thing which they that desire to know the wil of God and 〈…〉 to what he calleth them vnto must vnderstand is that they mâ—st not tâ—iâ—k to come to the knowledge of it in the midst of the vanities and distractions and multiplicities of busines of the world But let them withdraw themselues a litle out of that noyse that they may haue thâ—â—â—ares free and heare what their Lord their God speaketh to them and first of al if there be no reason to the contrarie let them purge their soule by a general confession of al their sinnes for that wil be a great help for the light of God to come more freely into them al cloudes of darknes being dispersed Then let them giue themselues somewhat more then ordinarily to prayer and meditation to rayse their harts from earthlie to heauenlie things and finally present themselues before the Throne of God as a schollar before his Maister pliable attentiue desirous of this heauenlie doctrine For what wonder is it if we heare not the voice of God when our mind and soule is otherwise busied and taken vp with the cares and delights and loue of earthlie things buzzing continually in our cares To which effect S. Bernard writeth to oâ—e Thomas that was in the like consultation about leauing the world O deerely beloued if thou prepare thy inward eare to the voyce of God sweeter then honie and the honie-combe fly the cares which are without that hauing thy inward senses free and vacant thou also mayst say with Samuel Speake ô Lord because thy seruant heareth This voyce doth not sound in the market place it is not heard abroad A priuate counsel requireth priuate audience it wil certainly giue ioy to thy hearing and gladnes if thou harken vnto it with a indicious eare 10. And yet we must adde one thing more to wit that whosoeuer desireth this light must not only as S. Bernard aduiseth come neare to God but come with a mind resolued absolutly to do whatsoeuer God shal say vnto hâ—m For there be those that do not deale vprightly and sincerely with God but desire of curiositie to know his wil not to performe it but to know it and to be thought in some sort to haue done their dutie but they are so farre wide from being discharged of their dutie by it as they incurre a greater fault as a seruant â—hat knoweth his maister's wil and doth it not And moreouer this verie thing is a meanes that God doth not giue them that light which he would because he sees that it wil be in vayne to giue it them and to their preiudice which is that which we reade in the Psalme Good vnderstanding to them that do it because God giues a good vnderstanding to them that do or are resolued to do that which they vnderstand as S. Gregorie noteth in these words He that wil vnderstand what he hath heard let him hasten to fulfil by work that which hitherto he hath been able to heare 10. A fourth thing which we must beare in mind and must needs be a great setling and comfort vnto vs in this consultation is that euerie instinct which moues a man to a Religious course of life cannot be but of the Holie-Ghost This is a posiâ—ion of S. Thomas both in the booke which he wrot against them that withdraw people from Religion and in the second part of his summe of Diuinitie where he sayth that he that cometh to Religion cannot doubt but that he is moued therunto by God whose it is as the Prophet speaketh to leade into the right way supposing he knowes in his coÌ„science he hath no sinister end in it but comes out of a desire of vertue and of the seruice of God Wherefore when the scripture saith vnto vs Try the spirits if they be of God it is to be vnderstood of spirits that be doubtful is to be practised by them that haue the charge of admitting others into Religion for they not knowing with what mind and inteÌ„tioâ— people offer themselues do wel to try their spirits And he saith further that if it should happen that Sathan traÌ„sfiguring himself into an Angel of lâ—got should moue vs to Religion we haue no cause to be afraid first because as long as he suggesteth that which is common for good Angels to put into our mind there is no danger for we are not forbidden to benefit ourselues by our enemie specially when we know not that it
cannot be pulled asunder from the bodie or if they be pulled asunder death must needs follow so a Monk that is vniâ—ed to the bodie of his Religious brethren and tyed vnto them by a stronger knot then the bond of nature to wit by the couenant which he hath entred with the Holie-Ghost it cannot be thought that he can anie way withdraw himself from them with whom he is thus linked and if he doe he leeseth the life of his soule and togeather with his life the grace of the Holie-Ghost aâ— one that hath broken the couenant which vpon his aduise he made Thus sayth S. Basil and much more to the like purpose and concludeth with this obseruation Wherefore he that is such a one is to be esteemed as condemned by the sentence of Truth itself as one that giueth great occasion of scandal to others and by his euil example draweth others to imitate him He becomes heire to that terrible woe It is expedient for him that a mil-stone be hanged at his neck and that he be drowned in the deapth of the sea For a soule that shal haue once cast itself headlong vpon this reuolt soone filled with al kind of vice intemperance aâ—â—aâ—â—ee gluttonie falshood and al loosse behauiour and finally plunged in extreame wickednes sinckâ— headlong into the deapth of malice Behold that which we sayd before he that falleth from so eminent an estate must needs bruse himself in al parts of his soule and consequently 〈◊〉 into al manner of sinne as S. Basil witnesseth in this place 13. S. Augustin auoucheth the same in this heauie sentence I plainly confesse before our Lord God who is witnes ouer my soule from the time that I began to serue God as I haue hardly found better men then they that haue profited in Monasteries so I haue not found worse then they are that haue fallen out of Monasteries so that I think it was for this cause written in the Apocalyps Let the iust be more iust and he that is 〈◊〉 become more filthie S. Ephrem also in one of his Sermons setteth forth very liuely this general 〈◊〉 both of spiritual and temporal goods which they incurre that fal from Religion and thus he speaketh If after the renunciation and the giuing ouer of our former course of life a man beginne to halt in his endeauor to vertue and by litle and litle depart from the right way and looke back againe he shal be an example to others in this life and after this life shut out of the kingdome of heauen vnworthie of the companie of Saints yea and to his parents theÌ„selues his reachlessenes wil be a confusion his friends wil fal away for greef and his enemies reioyce at his slothfulnes and ruine His kinsfolks and allyes wil wish him dead because naked of earthlie things he hath not layd hold of heauenlie things but vnder pretence of Pietie stooped to the yoake of the Diuel His parents lament the losse of his soule he himself that is thus seduced in hart and hath corrupted his wayes shaking off vertue becometh impudent and is not ashamed to doe shameful things for he neither feareth men nor weigheth with himself the wrath of God And as the impious when he shal come into the deapth of sinnes contemneth so falling into this great rashnes he is afraid of nothing but like him that sold al his substance selling his garment of inestimable price vpon a furie filles it with patches of coorse and filthie cloth which if he vse againe he cannot vse it with honour and commendation but to his reproach and disgrace For who wil not laugh him to scorne seing him that yesterday in a Monasterie had gyrt himself to the seruice of his Brethren dwelling in one after the example of our Lord Iesus Christ to day walking with a company of seruants or who wil not blame him that yesterday of his owne accord cast away al temporal things embracing pouertie and to day sits vpon the bench in iudgement and earnestly recalles that which before he had condemned and transferres his mind againe from heauenlie things to earthlie Al this much more is of S. Ephrem 14. S. Gregorie also in his Epistle to Venantius that was become an Apostate and a vagabond describeth at large the greeuousnes of this sinne and among the rest sayth thus Bethink thy self what habit thou wert in and acknowledge to what thou art fallen by neglecting the punishments which threaten thee from aboue Consider therefore thy fault while thou hast time Tremble at the rigour of the Iudge that is to come least then thou feele it sharpe when by no teares thou wilt be able to escape it Ananias had vowed his money to God which afterwards ouercome by perswasion of the Diuel he withdrew againe but thou knowest with what death he was punished If therefore he was worthie of the punishment of death that tooke away from God the money which he had giuen consider what punishment in the iudgement of God thou shalt be worthie of that hast withdrawne not thy money but thyself from Almightie God to whom thou hadst vowed thyself in the habit of a Monk 15. And Caesarius in one of his Homilies to his Monks What can be more greeuous then suddenly to be rooted out of the place to which thy Lord God had called thee where he first enlightned thee into which after the miseries of this world he brought thee as to the hauen out of a terrible tempest To forget vpon the sudden thy brotherhood thy societie thy comfort to forget the place where thou hadst put off thy ancient habit and thy secular behauiour Birds loue their neasts wild beasts loue the places where they haue been bred they loue their dennes and pastures And thou that hast vnderstanding that are endued with reason wilt thou at anie time be so voyd of sense as to preferre thy owne pleasures and intentions before the benefits of God and follow thy owne phancies which to whatsoeuer hard labour to whatsoeuer wrack of saluation and losses of thy soule they draw thee thou feelest not al this by reason of the extreame basenes of thy hart 16. S. Iohn Chrysostome also writ a long and eloquent Epistle of this subiect to Theodore a Monk that was fallen and beginneth it in this mourneful manner Who wil giue water to my head and to mine eyes a fountaine of teares and as followeth expressing great greef and againe speaketh thus vnto him Thou reiecting the commandment of our Lord a Lord so meeke and humble dost stoope to the cruel command of a Tyrant that oppugneth our saluation without anie feeling of compassion Thou breaking the sweet yoak and casting away the light burden insteed of them hast put thy neck in iron-chaines and which is more hast of thy owne accord hung about thy owne neck a mil-stone Where therefore dost thou think thou canst stay thyself that hast drowned thy miserable
the world like another Cain cast forth from the face of God 29. The same S. Bernard relateth another terrible example in this kind in an Epistle which he wrote vnto one Thomas of S. Omers who was delaying his entrance into Religion because he would make an end of his studies To put him off therefore from this delay he telles him how another was punished for the like fault Alas alas sayth he thou seemest to walk with the like spirit as thy name is like to another Thomas anciently Prouost of Beâ—erlee who hauing vowed himself with al his hart to our Order and to our House began to take time and so by litle to grow cold til suddenly taken away with a fearful death he dyed a secular man and a transgressour and doubly the sonne of Hel-fire Which if it be possible God who is merciful and ful of compassion preserue him from 30. Examples of this nature are frequent in al ages and in these our dayes and we ourselues haue seen diuers with our owne eyes and doe at this houre see manie that reiecting the good purposes which God put into their mind of entring into Religion haue themselues been reiected by God and fallen into extremitie of miserie and a world of misfortunes Wherefore though we cannot propose a more forcible consideration to them that are inclining this way or taking aduise in iâ— then that which we haue hitherto discoursed of the dangers which they see they may fal into yet to draw to a Conclusion we wil set downe a few passages of the holie Fathers exhorting such people to their duetie for not only the solidnes of their discourse but the bare signe of their iudgement and inclination in this kind ought greatly to sway with euerie bodie 31. Let vs therefore see how S. Fulgenâ—ius did animate himself to renounce the world He was descended of a worshipful familie and being in his time hold one of the fortunatest men that were for weaâ—ch leaâ—ning dignitie in the Common-wealth multitudes of Câ—ieres flouâ—ishing yeares and the like amidst al these prosperous windes he began first as it is reâ—â—â—ed of him to think the burden of those secular busâ—nesses extâ—â—â—â—ely heauie to distaste the vaniâ—ie of that kind of happines to repayâ—e ofteneâ— to Religious houses to take pleasure in conuersing with the seruants of God to frame himself to their behauiour and exercises He saw they had no worldlie miâ—â—â— among them and yet were free from the troubles and tediousnesses which are so frequent in the world They â—ued louingly like brethren togeâ—ther no debate no mis-report no contention was stirring among them and so mâ—nie yong men in the flower of their age liuing chast and puâ—e Which when he had often reflected vpon and duly weighed he brake forth into these woâ—ds worthie of eternal memorie Why I beseech you doe we labour in this world without hope of the goods to come what can the world finally doe for vs If we desâ—re mirâ—h though good teaâ—es be better then euil ioyes yet how much better doe they reioyce that haue a quiet conscience in God that feare nothing but sinne that doe nothing but what God commandeth They are not ioyled with common businesses nor haue cause either woâ—ully to bewayle or basely to feare losse of temporal goods and hauing forsaken their owne they practise not for that which is another's among themselues they liue peaceably sober meeke humble louing there is no thought of lust but care and continual custodie of chastitie Let vs imitate therefore men that are so worthie and take vpon vs this constant kind of good life let vs make vse of that which by the instinct of grace we haue deserued to acknowledge to be the better let vs shake off our wonted behauiouâ— and make an exchange of our paynes and labours We striued before among noble friends to be thought more noble let vs now endeauour among the poore seruants of God to be the poorest So he sayd and so he did al Carthage admiring and exâ—olling his fact manie also imitating him and â—â—lling Monasteries with the abundance of them that were conuerted 32. Thus S. Fulgentius animated himself S. Augustin held the like discourse to Licenâ—ius a wittie yong man iâ—â—icing him to the sweet yoak of CHRIST and among manie other things he speaketh thus I see what a disposition and what a wit it is not in my power to apprehend and sacrifice to my God If thou hadst found a golden cup vpon the ground thou wouldst giue it to the Church of God thou hast 〈◊〉 of God a wil spiritually golden dost thou serue thy lusts with it and drink thyself to Sathan out of it Giue eare to this you that bestow your wiâ—s and learning and other natural parts in secular vanities in hunting after the honours and vaine-glorie of the world and know that it is to employ the guifts of God in the seruice of the enemie of God Giue care to this eloquent discourse of S. Basil vpon the same subiect O man we inuite thee to life why dost thou shunâ—e this inuitation to the participation of good things why dost thou neglect the offer The kingdome of heauen is open he that calleth thee is no lyer the way is easie there needs no time no cost no labour to passe it Why dost thou stand why dost thou hold back why dost thou feare the yoak as a yong steer that hâ—th noâ— been broken It is good it is light it doth not gal the neck but honour it put thy wild head vnder iâ— become a beast of Christ least leauing this yoak and liuing a loose life thou expose thyself to be torne by wild beasts Taste and see that our Lord is sweet How shal I be able to expresse the sweetnes of honie to them that know it not Taste of it and see 33. S. Gregorie also hath a fine exhortation to one Andrew a noble man to draw him to the seruice of Christ from the seruice of the Emperour to which he was pretending Why dost thou not consider may noble sonne that the world is at an end Euerie thing dayly hastneth away we are going to giue-in our accounts to the eternal and terrible Iudge what therefore should we think of els but of his coming For our life is like to one that is at sea he that is at sea stands and sits and lyes and goes because he is carryed with the motion of the ship So are we whether we wake or sleepe or speak or hold our peace or walke wil we nil we by moments dayly we go to our end When therefore the day of our end shal come where shal we find that which now we seeke for with so much care that which we gather with so much sollicitude We must not seeke after honours and wealth which must be once forsaken but if we seeke good things let vs loue them which we shal haue without end and if
15. S. Iohn 〈…〉 I. 〈◊〉 11.8 〈◊〉 29.8 S. Greg â— Dial. c. 〈◊〉 Danger of offending God Ps. 1â— 6 The blindness 〈◊〉 world 〈◊〉 people Infinite offences in the world Hier. 9.2 Some saued in the world That which hapneth to most is to be regarded most Iac. 4.4 A feare without ground Eph 5 1â— Al habits perish by cesâ—ation from the act And by contrarie practise Sight and conuersation with good people alter a man The force of the 〈◊〉 of God 〈◊〉 11 23. Es. 41 10. 2 Cor. 12.7 Proued by experieÌ„ce Ps. 138.14 Cass. Coll. 12 c. 2. Psa. 135.5 Psa. 45.9 Ioh 5.17 A soule omnipotent by the grace of God Cant. 8.5 S. Ber. ser. 8 5. in Canâ— Ps 4 13. S. Ber ser. 20. in Cant. S. Aug. 8. Conf. â—a 11. Id. lib. 9. c. 1. S. Cypr. lib. 2. Ep. 2. The causes of this feare S. 〈…〉 Mor. â— 12 Pro. 15 1â— Iob. 6 1â— God wiâ— not â—â—â—sake vs. Rom. 11.29 Mat. 3.6 S. Aug. 4. Conf. c. 9. Io. 6.37 Iac. 1.17 His friendship cannot be preiudicial or tedious Sap. 8.16 Eccl. 14.19 Aâ—stâ—ritie 〈◊〉 to be feared Nor the temptatâ—oÌ„s of the 〈◊〉 The grace of God is giuen freely His goodnes towards vs while we liued in the world S. Ber p. 109. The difference betwixt a seruant a sonne Io. 8.35 Psal. 22.4 Luâ— 5.25 God 〈◊〉 a louing disâ—position Sap 11.24 We must follow the example of S. Augustin S Aug. l. 8. Cons. â— 11. God is constant in the works of nature The fal of someoughe not to dismay vs. S Io. Chry. con vit vitae 〈◊〉 c. â— Worldlie chances do not dâ—nt vs. S. Greg. hom 3. â—â— Ezech. S. Peter vpon the 〈…〉 Matâ—â— â— Ph. â— 2 1â— 1. Cor. 1. b. Diuers pretâ—â—ces of delay A man's youth the first time to begin to serue God Thron 3.27 S Thomas opus contr râ—â—r a râ—g c. 3. S. Anselme Diuerâ— commodâ—â—â—s by entring into Religion in our youth Youth apâ—â—r to learne Seneâ—a Epiâ—â— 110 Vâ—râ— in 3. Gâ—â—â—g A vision of 〈◊〉 point Ioan 20.6 Matth. 20.10 Al delay is 〈◊〉 S. Hierâ—mâ— Fpist 105. S. Chrysoâ— hom 57. ad pop Anâ—â—h Matt. 8.12 S. Aug â— Conf. c. 5. Idem ca 6. Idem 〈◊〉 59. â—â— verb. Dâ—m Prou. â— â—â— S. Ansâ—lme Episâ— â—â— S 〈…〉 10 2â—2 〈…〉 delâ—â—beration in thiâ— not tâ— be câ—â—mended Mat. 4 26. Matth 8.22 S. â—o Chrys. ho. 27 in Matth. S. Tho. 1.2 q 68 art 1. Arist 7. Mor. aâ— Eudem c. â—â— S. Ber. sâ—r Ecceâ—â— When 〈◊〉 calleth 〈◊〉 needs to delibâ—â—â—â—tion Mat. 10. â—â— Matt 8.22 Diuers inconueniences of delay Delayes in other things are hateful Death may preuent vs. S. Aug. ser. 16 de verb. Dom. S Ber. Ep. 9. Delay is but a cloak for our vnwillingnes S. Bernard Ep. 105. Id. Ep 108. S. Hierome â—p 1. Whatsoeuâ—â— holds â—â— from following God must needs be temptation Hâ—â—b 1.16 S August ep 38. Clim grad â— It is better to contristate parents then Christ Exod. 20. Parents not to be obeyed iâ— this case S Th 2â— q. 104. a. vlâ— Arist 9. Eth. c. 2. This is not contrarie to the commandment S. Aug. cont Adamant c. 8. The power of Parents is as of a deputie Eph. 3 1â— S. Bernard Ep 111. Mat 10.37 Mat. 10.36 In comparison of God it is litle which we haue from parents S. Aug. in Ps. 70. con 2. That which they giue is much more the guift of God Iob 10.8 Es. 6â— 16 Mat. 23.9 And but for this life borne in sinne Ps. 50. S. Hier. Ep. 10. S. Bernard Ep 111. Mat. 10.37 S Bâ—rnâ— sâ—r 20 in Cant. Christ and our pareÌ„ts calling vs seueral wayes who is to be obeyed S. Gregorie's iudgmeÌ„t in this case S. Greg. 7. mor. c. 14. Iob. 18 8. â—uc 14.16 Dâ—ut 3â— â— 1. Reg. 6.12 An 〈◊〉 ortâ—tion of S. Hieâ—ome S Hier â—p 1 Mat. 16.25 Act. â—1 13 Mat. 12 50. S. Aug. ep 38. S. Augustin's discourse Io 12.25 S. Bernard's admonitioÌ„ S Bernard epist. 104. The example of our Sauiour Matt. 12. Iohn 20. S. Anto. p. 3. hist. Tit. 24 c. 9. §. 7. An other eâ—ample The fight against God And are seuerely punished Greg. Tâ—r. de vita Pont. c. 5. S. Thom 2.2 q. vlt. art 6. S. Ambr. l. 1. de Vâ—â—gin S. Hier. epist. ad Laâ—a â— Cor. 3.17 How greeuous an offenc◠〈◊〉 to hâ—nder people froÌ„ Relâ—gion S. Ansel ep ad Godâ—f Luc. 11 23. S. Iohn Chrysâ—st l 3. coÌ„tra vâ—tâ—p vita Mon Eâ—â—d 11. Deut. 22. S. Bernard epist. 111. The exaÌ„ple of the mother of the Maccabees 2. Matth 7. S. Felicitas S. Greg. hom 〈…〉 Tâ—â—n other of S. 〈…〉 S Basil 〈…〉 40. Mar. Abraham Gâ—â—â—s â—2 Anna Samuels mother 1. Reg. 1. Paula S. Hierome ep 27. The mother of S. Bonauenture S. Andrew Bishop S. Bernards mother Guâ—â— in vitae 〈…〉 l. 1. c. 3. Parents must consider that their children are moâ—â— God's theÌ„ theirs S Greg. 4. regist â—pâ—st 44. 2. Math. 7. VVhat vvould they doâ— if their child should die Absence of children cannot in reason trouble them They cannot prouide better for their children S Iohn Chry. 〈…〉 vit 〈◊〉 The greatest preferment that can be to serue God S. Basil prefat in Asâ—â—â— Ps 115.15 Deut. â—â— secund 70. Psal. 4.6 The vocatioÌ„ of God is playne Bern de Conuers ad cler and 2. Rashly to runne vpoÌ„ a setled course of life is a great abuse The grouÌ„deâ— vpon which we should settle out resolutioÌ„s Indifferencie necessarie before we choose Clim grad 26. VVe must not expect Miracles or Reuelatioâ—s ReuelatioÌ„s rather to be desired for to remayne in the world Two kinds of vocations A man may be truly called though he find no violent motion Particulars about our â—â—oyce RetiremeÌ„t necessarie And a genâ—â—â—l confession And prayer S Bernard epist. 107. And a resolutiâ—n to doe that vvhich God shal tel vs. Psal 110.10 S Greg hom 23 in Eâ—ag A motion to ReligioÌ„ cannot but be of God S. Tho. op 17 c. 10.2.2 q. vlt. ar vlt. Psa. 142.10 1. Io. 4 1â— Those vvhom it doth beloÌ„g to to try spirits Cass. coll 1. c. 19. Three spirits that may moue â—â— It can be no sâ—â—â—ght of the Diuel to 〈…〉 Religion â—ac 11.15 〈◊〉 â—â— 11 S Thom. â— 2 q. vlt. art 〈◊〉 〈…〉 to be called to counsel Matt 19.11 Al vocations of God are not alike Cass Coll. 13. c. 15. 17. Examples of seueral vocations S. Hierome in vitâ— Pauli Paul the first Heremit Arsenius Paul the Simple Nuâ—â—us Mâ—yses S. Romualdus Ayong theâ—f It is not despaire but God that cals people by 〈◊〉 S. Hieromâ— Epist. 34. S. Macarâ—uâ—â—â—m 32. Câ—sâ— Coll. 3. c. 4. Ps. 77.34 God some time catcheth mâ—â— by a holie craft Clâ—m gra 1. Which 〈…〉 What parâ—icula◠〈◊〉 to be â—â—â—sidered S. Th. opus con imp reâ—â—g c. 1. The 〈…〉 chiefly â—o be coâ—sidered S. Greg. lib. 6 â—n lib. reg c. 6. S. Thâ— 2.2 q 188. ar 6. Three taÌ„ks of