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
life it would go directly to heauen Which certainly is a very great benefit greatly to be esteemed for if we were to redeeme but one sinne by our owne labour and endeauour how manie teares how manie fastings how manie disciplines what peÌ„nance would it cost vs What then wil be necessarie for such a masse of imperfectioÌ„s as an idle carelesse life is woÌ„t to gather 3. It is very true that there be diuers other meanes to get remission of punishment due to sinne and chiefly by Indulgences granted by His Holines to whome God hath giuen power to that effect but there is a great deale of difference betwixt these two wayes For though the power which the Pope hath in this kind be great yet it is limited For first there must be some iust cause to â—â—ant an Indulgence and a cause which may carrie some proportion to the Indulgence which is granted Secondly there must be some work performed whereby to satisfye for our sinnes in some measure also proportionable to the sinnes which are remitted If either of these be wanting the Indulgence is not auavlable or at leastwise it reacheth no further then the weight of the cause or of the work wil carrie it and the valuaâ—ion of these things depending of the iudgement of men and the matter being obscure and hard to iudge of the Indulgence may quickly come to litle or nothing specially seing manie faults may be also committed in performing negligently the works which are enioyned It is not so in the pardon which a Religious life doth bring vs for it doth not depend of anie grant of man but proceedeth from the nature of the fact itself so that there can be no doubt but that it is alwayes auaylable to al after one and the self-same manner and that God as the Prophet Micheas speaketh hath mercie vpon vs and putteth away al our iniquities and casteth al our sinnes into the deapth of the sea Wherefore al Diuines who are wont to examin these things very narrowly with common consent do number this among the greatest priuiledges of Religion And among them S. Antonine a man renâ—wned for learning and sanctitie proueth it very solidly and bringeth also Paludanus for his opinion And manie others haue deliuered the same and chiefly S. Thomas giuing this reason For if Almes-giuing do redeeme sinnes as we find deliuered by the Prophet Daniel how much more shal the Entrance into Religion worke the same effect which kind of voluntarie pennance is not only of equal force with almes-giuing but doth saâ—e excel it And there is good reason to think so because he that giues an almeâ— to a poore bodie giues his external substaâ—â—â— and part only of that wherof he hath plentie but a Religious man giueth al and himself withal so that no almes or guilt can be equal with it Of wâ—ich also S. Thomas in an other place giueth this reason Because when we enâ—er into Religion our sinnes are forgiuen vs but yet so as we on our part lay downe a real and very great satisfaction for them For when we deliuer-vp our wil whâ—ly to God bequeath ourselues to his seruice we giue him that which is more deare vnto 〈…〉 al things else in the world and consequenâ—ly do fully satiâ—fye for al our sinnes past because we giue him the greatest guift that man can â—iue Thus sayth S. Tâ—â—mas Waldâ—â—â—â— a learned Authour is of the same opiniâ—n and confirmeth iâ— by the testimonie of a holie man who in a Vision saw the like Grace descend vpon a Monk when he tooke the habit of Religion which he had seen â—iuen in Baptisme And S. Anselme in the latter end of his Booke of Similitudes sheweth it by example of one Oâ—borâ—â— a Monk who not lonâ— after he was deceased appeared in the night to S. Anselme himselfâ— told him that he haâ— beâ—n â—hree times most cruelly assaulted by the Diuel in his last agonie defended by one that stood by him and pleaded hard for him For first the Diuel 〈…〉 vnto him the sinnes which he had committed before Baptisme for he was baptized when he was in yeares but when it was answered that al those sinnes had been washed away by Baptisme the Diuel was mute A none 〈…〉 the sinnes which the man had committed in the world before he entred into Religion to which answer was made that these also were forgiuen by the profession of a Religious life Finally he layd against him al his faults and negligences committed duâ—ing the time he liued in Religion but when it was replyed that he had satisfyed for them by often CoÌ„fession and other vertuous exercises the Diuel hauing no more to say went away vanquisht and confounded 4. S. Athanasias recounteth the like example of S. Antonie the Great tha◠〈…〉 Ninth Houre he was once in spirit carried vp towards heauen 〈…〉 and when the Diuels flocking about him laboured with al might to hinder him the Angels asked them what interest they had in him and they began to rip vp the sinnes of his youth but the blessed Angels presently stopped their mouths and told them that they were not to looke back vpon those things which he had coÌ„mitted in the world before he was a Monk but if from that time forward they had any thing they should lay it open but finding nothing to say they were fayne to yeald against their wils and leaue him free passage to Heauen 5. In the chronicle of S. Francis his Order we reade also that a certain Religious Priest of that Order Christopher by name was wonderfully troubled in mind about the sinnes which he had committed in the world and desired one of his Brethren that did often see and speake with his Good Angel that he would aske him concerning it The Good Angel made answer that forasmuch as concerned those sinnes he should not be dismayd nor take any thought but from thence forward labour diligently to perseuer to the end that he might be saued 6. And that which Leontius Bishop of Cyprus an ancient Authour doth relate in the Life of Simeon the Abbot is a pleasant narration and worthie to be recorded as suting to our present purpose This Simeon then a yong man and of noble extraction to eather with one Iohn of equal nobilitie and in the flower also of his youth coming to a Monasterie and being both of them to be cloathed the next day in their Monastical weed some of the Brethren of the house began to speake thus vntâ— them for I wil put downe the Authour 's owne words because they are plaine and ful of ancient simplicitie You are happie because to morrow you shal be regenerate and cleansed from al sinne as when you were first borne no otherwise then as if you were Baptized the same day Which when they heard they were both of theÌ„ astonished ranne to the godlie Abbot of the Monasterie called Nico
reprehension put life into vs they that haue not this help must needs fal into manie errours through want of knowâ—edge of themselues and of the things â—hey goe about S Basil speaking of the commoditie which Religion affordeth in this kind sayth It is most certain that it is one of the hardest things that can be to know and cure onesself because naturally euerie one doth â—oue himself and in regard he is apt to fauour himself he easily mistakes the truth but it is easie to be knowne and cured by another because self-loue doth not hinder him that is to cure another from discouering the truth From whence S. Basil inferres that Superiours in Religion may easily finâ—-out the humours and dispositions of euerie bodie and apply conuenient remedies to euerie one 8. And let no man think that beginners only and such as are imperfect and slack in the loue of God stand in need of gouernment for it is equally necessarie for those that are feruent and perfect vnlesse a bodie wil think that a ship at sea needs a Pilot only in rough weather and not when it sayles with a prosperous gale rather prosperous winds if they be strong are the more danâ—erous it may meet with rocks and shelues and though it doe not the gale itself may be so strong as to sinck it besides there must be some bodie to rule the sterne otherwise the ship may store hither thither vpon the mayne and neuer come to hauen And as a horse is in greatest danger of taking harme when he runnes his heates vnlesse he haue one that knowes how to ride him so these spiritual feruours are of their owne nature headlong and rash and breed manie inconueniences if they be not tempered by the iudgement and discretion of others S. Bernard thinks that the Apostle did harp vpon this point when he required that our seruice should he reasonable because zeale is easily carried away by the spirit of errour if we take not with vs the light of knowledge Neither hath our subtil Enemie a more forcible engine to list Charitie out of our hart then if he can make vs walk vndiscreetly in it and not according to reason S. Heirome also findeth the same commoditie in a Religious vocation for thus he writeth to Rusticus I like wel that thou liue in companie with holie men and be not thine owne teacher nor trauel in a way without a guide where thou neuer wentst before least coming to a turning thou goe astray or goe farther or not so farre as thou needest or runne til thou be weaâ—ie or lag til thou fal asleepe 9. Finally in al this busines that which most importeth is that this is the course which God doth perpetually and constantly hold with al. For it is in his power for to giue vs lighâ— immediatly by himself or by his holie Angels but he hath ordayned that men should be taught and instructed by other men either because he would linck them the faster togeather in the bonds of Charitie as members of the same bodie or exercise them in humilitie by subiection to one an other Cassian to this purpose bringeth the example of Samuel whom God would not instruct by himself when he was yong but suffered him to haue recourse the second time to old Hâ—li and intending to bring him to the speech with himself made him notwithstanding take instructions from another who though elder in yeares was inferiour vnto him in sanctitie When the Angel appeared to Câ—rnelâ—us the Centurion could he not al vnder one haue reuealed to him al the mysteries of our Faith an easier and a shorter way for them both yet he sends him to Peter saying Caâ— for Simon he shal tel thee what thou oughtest to doe That which we reade in the same Acts of S. Paul is yet more strange For Christ our Lord hauing done him so much honour as not to send an Angel to inuite him but himself in person to speake vnto him from heauen and vouchsafed him his presence when he was yet a blasphemer and a persecutour though he could in a moment of time haue endued him with al heauenlie knowledge from aboue yet he sent him to Ananias almost with the same arraâ—t which Cornelius had before Rise and go into the Cittie and it shal be told thee what thou oughtest to doe Which S. Bernard doth wonderfully admire and speaking to Religious people he sayth that ReligioÌ„ is the cittie to which they are sent Thus he speaketh O wisdome in verie deed disposing al things sweetely Thou sendest the man to whom thy self dost speake to be taught thy wil by an other man to commend the benefit of a sociable life and that being taught by man he may learne to help other men according to the grace which he hath receaued Go into the Cittie You see my Brethren that it was not without the prouidence of God that you entred this Cittie of the Lord of Vertues therin to leâ—rne the wil of God S. Augustin writeth to the same purpose and bringeth the same examples of Cornelius S. Paul adding farther in these words Al might haue been performed by the Angeâ— but the nature of man would haue seemed to haue been neglected if God had not chosen man to minister his word to other men Besides Charitie which bindeth men togeather in the bonds of loue would not haue that meanes of vnitie and coniunction of minds if men did not learne of other men From al which examples and reasons we must necessarily conclude that no man is so wise as he may safely relye vpon his owne wisdome no man so holie as it may be thought that God wil illuminate him by himself but by other men the sweetnes of the Dâ—uine prouidence requiring it as I haue touched in an other place and farther that either we must not giue ourselues to the studie of vertue which is notwithstanding so necessarie for al nor bestow our time and care in spiritual exercises or we must take some Maister and gouernour to direct vs therin wherof Religion affordeth best commoditie by meanes of those whom God hath placed ouer his Familie to giue them measure of â—orne in due seasâ—n in regard they doe not only point vs out the way with their singer but they walk along with vs and leade vs on our way and sometimes carrie vs yea they often carrie vs on by comfort counsel admonition exhortation perswading themselues as the truth is that they haue not vassals to gouerne but their fellow-seruants and brethren and that al are the sonnes of God committed to their charge and trust by God himself and consequently that they owe them not only loue but honour and seruice insomuch that no nurse can be more careful of her nursâ—ing nor no mother of her onlie child then they are of those whom God hath commended vnto them with so much loue and affection continually instructing and
themselues into a perfect kind of nakednesse of al things They part not with few things onely or with many which yet were very commendable and much to be admired but they forsake al they bereaue themselues of euery kind of thing and that for euer 4. A man would think this were enough and that no more could be added because he that saith al excludeth nothing and yet in Religious Pouertie there is somthing which is yet more to be admired viz. that not only they haue nothing but haue put vpoÌ„ theÌ„selues vpon such tearmes as absolutly they can haue nothing haue cut off froÌ„ themselues both al dominion and the very power of euer returning to haue any dominion ouer any thing Diuines are wont to declare this point by a familiar example of a labouring beast which expresseth it very naturally For as a horse for example vseth the stable and hay and litter and cloath's and such like and cannot be sayd to possesse any of them becausâ— he hath not vnderstanding reason which is the ground of dominion but is himself possessed by man So Religious people vse the cloathes and the meate and other necessaries which be in the howse but they vse them not as their owne they haue but the bare vse of them and cannot say they are maisters of any thing because by the vow of Pouertie which they make they are altogeather as vncapable of true and lawful Dominion ouer any thing as the horse I spake of And that which Cassiâ—s commended in the Monks of his time is common to all They durst not say any thing was theirs and it was a great fault to heare a Monk say my booke my paper my garment What more perfect Pouertie can there be or to what higher straine can it rise 5. The difficultie which doth accompanie it doth not a litle commend the Excellencie and dignitie of it The difficultie I say which both the nature of the thing it self doth at the very first sight offer to our eyes and which may be gathered moreouer by the scarcitie of this kind of pearle for so I may iustly tearme it Blessed is the man saith Ecclesiasticus who is sound without spot and hath not gone after gold nor hoped in treasure of money who is he and we wil praise him for he hath done wonders in his life He asketh who is he as if none were to be found and giueth this high commendation to a man that desireth not wealth nor laboureth for increase of his riches and is not continually hoarding but Religious people go higher for they cast away that which they haue and bring themselues to the perfect nakednes which I spake of and consequently that which they do in their life is a farre greater wonder 6. But let vs consider a little how many wayes the desire of hauing is subiect to be inflamed in this world for when we shal find that Euangelical Pouertie doth barre all those wayes and subdue so many fieâ—y Enemies we shal see more plaâ—nely the Excellencie of it First therfore there is a kind of poise or inclination and desire to haue many things naturally ingrafted in vs which Saint Augustin deriueth from the likenes which we haue with God so deeply imprinted in vs that eueâ— when we sinne we retaine a resemblance of him for as God hath all things so man desireth to resemble him by hauing as many as he can The beautie of the things of this world much whetteth our desire of them as the shining colour of gold the sparkling of gemmes and pretious stones the glorie of gay and costly apparrel the state of large buyldings and the like Besides the many commodities which riches bring with them releeuing vs in al or in most of the miseries of this life and yeilding plentiful meanes of pleasure and pastimes dayntie face pleasant gard us abundance of furniture and whatsoeuer is choyce and sumptuous Pouertie on the other side bereaues vs of al thiâ— which nature cannot choose but feele it sinks the deeper because it is to last all our life time and puts vs in a manner in feare of our liues because it takes away the helpes by which life is maintayned So that naturally we hate and shunne Pouertie almost as much as we tender our owne life the loue whereof commandeth all other loues as euery body feeleth in himselfe 7. If we adde the point of honour which men are so naturally taken with what is more in reputation then riches what more disgraceful then Pouertie This is the general persuasion of al men euer from their Cildhood with this we grow and in this the vogue and fashion of the times doth settle vs the familiar discourses of euery body at home and abroad tend to nothing else but to perswade vs that there is not a happier thing in this world then to haue large possessions great reuenewes gold and syluer at wil and plenty of all kind of wealth How noble a spirit therefore and how resolute a mind must in needes bee that spurneth and treadeth vnder foot at once all that which nature so much desireth and is taken with and coÌ„trariewise doth so louingly embrace that which men by nature do so much abhorr To which purpose Blessed Nilus as auncient Father hath a diuine saying commending the excellency both of Pouerty and Chastity in regard as he speaketh beautye and riches are much alike desireful and it must be a resolute minde that is not takeÌ„ with either of them But they that haue vndertaken to possesse nothing are worthyly much more to be admited because the esteeme in which riches are held could take no hould of them nor bring them to intangle their minde in such idle cares For though there be many thinges in this world pleasing to sense which easily entice a man vnto them yet riches are much more forcible in this kinde because they are so vsefull both for attayning of honour and pleasure and because long custome hath taught fooles to account them happy that are rich in regard of the glory and pleasure they liue in They therfore are worthyly to be esteemed rare men that striuing with themselues haue ouercome the thoughts of their minde mouing them to yeild to the opinion which the vulgar hath of riches as if they were truly good and which in the iudgment of all men are thought to be of high esteeme These are the very wordes of Nilus 7. It cannot therfore be denyed but that to be voluntarily poore is a token of a noble spirit and of a high mind soaring aboue whatsoeuer is in the world and contemning it as base and abiect And yet it is the more to be admired and valued in regard it freeth vs from all that base vnworthines which they are necessarily subiect vnto who seeke after wordly wealth S. Iohn Chrysostome in his last homily vpon Saint Matthew doth lay it before our eyes in this excellent comparison A
al they had and followed Christ shal come with him as Iudges as al man-kind is to be iudged For because by the number of Twelue in holie Scripture the generalitie is often signifyed therefore by the twelue Seates of the Apostles the generalitie of al them that shal iudge and by the twelue Tribes of Israël the generalitie of them that shal be iudged is expressed vnto vs. 11. The testimonie of S. Thomas in this matter He being the chief of the Diuines must needs sway much He therefore is so confident that this power of Iudicature is promised to Euangelical Pouertie that vpon the eminencie of this reward he groundeth an argument to proue how excellent a thing Pouertie itself must needes be and moreouer teacheth vpon the same ground that Secular people ought to bestow their almes rather vpon Religious people then vpon anie others to the end they may comply with the commandment of our Sauiour because Religious people haue power to receaue them into the eternal Mansions For sayth he they shal be iudâ—es with Christ. S. Antoninus another great Diuine is of the same opinion and confirmeth it moreouer with that saying out of Iob He giueth iudgement to the poore To which sentence S. Gregorie addeth this reason because sayth he the more contemptible they were to the world through their great humilitie they grew then to a higher preeminence of power receauing Seates of Iudicature We may adde S. Anselme who in one of his Epistles writeth thus Our Lord counseleth those that wil be perfect to leaue al and follow him he also promiseth those that do leaue al and follow him that they shal sit in Iudgement iudging the twelue Tribes of Israël But S. Bernard doth both most eloquently and sweetly after his wonted manner apply that of the Psalme to Religious men Their Iudges are swallowed-vp neare vnto the rock deliuering that they shal not only be Iudges with the Rock which is Christ but so vpright that laying aside al feeling of compassion they wil be at that time mindful only of Iustice according to the example of the Soueraigne Iudge himself swallowed-vp and wholy turned into a disposition of doing Iustice and imitating therin the hardnes of the Rock to whome they are so nearely linked hauing forsaken al other things meerly to follow and to cleaue vnto it For this sayth he is that which when Peter asked what they should haue the Rock itself made answer You also shal sit iudging the twelue Tribes of Israel O fauour of familiaritie O heighth of honour O priuiledge of confidence O prerogatiue of perfect securitie For what can be more dreadful what can be imagined fuller of great anxietie and excessiue care then to stand before that terrible Tribunal to be iudged expecting the stil-vncertain sentence so rigourous a Iudge As some mens sinnes so doubtles some mens good endeauours are so apparent before the Iudgement that as they wayting for their sentence sink instantly into hel by the weight of their crimes so these contrarywise mount vp without anie contradiction in ful libertie of spirit to the seates prepared for them Happie is the voluntarie Pouertie my Lord IESV of those that haue forsaken al followed thee Doubtles a most blessed Pouertie which makes men so secure yea so glorious in that so hideous a dissolution of the elements so feareful a trial of deserts so doubtful an expectation of Iudgement 1â— And els-where the same Saint discoursing at large extolling the greatnes of this dignitie and preferment giueth also the reason why Religious people aboue al others are rewarded in this kind For wheras sayth he Pouertie hath two incommodities which accompanie it to wit contemptiblenes and toyle and labour God hath with reason appointed that in regard of their former labours they should sit in regard of the contempt they suffered they should be endued with so great a power that if a man were greedie of pleasure he might thirst after that torrent of pleasures if he were desirous of glorie he might rather ayme at this true and incomparable glorie and therefore quiet without pertuâ—bation is promised vs in the Seates prehemineÌ„ce of honour in the power of Iudicature Vpon which ground he enlargeth himself in declaring the glorie of this promise and how much this dignitie doth ouertop al worldlie titles and preferments What secular honour sayth he can be thought of which is not base in comparison of so great a preheminence For they are to sit Iudges with Christ not vpon one cittie or people or countrey but vpon the whole world They shal not only iudge men but Angels They I say who disdaining and blowing aside the vapour of this present glorie which shineth for a while haue preferred the reproach of Christ before al titles of honour Be not afrayd you little flock because it hath pleased your â—â—ther to giue you a Kingdome The decree is made which shal not be voyd the sentence stands vnchangeable finally your Lord hath sworne and it wil not repent him Amen I say vnto you that you that haue followed me in the regeneration when the Sonne of man shal sit in the Seate of his Maiestie you also shal sit Iudges What can be more glorious Let the Sonneâ— of Pride sit now with their King that hath chosen the side of the North Let them iudge and be preiudicate O vnhappie ambition which knoweth not how to aspire to great things but seeketh to rise by trifles and faileth of that which is great indeed They loue the first seates which as vntimelie figs wil quickly fal They therefore that loue the first seates let them beware they faile not of the second and they that choose to sit at board in the first place begin not with shame to take the last You shal sit sayth he vpon twelue seates iudging the twelue Tribes of Israel These seates he foresaw who sayd of the heauenlie Cittie There sate Seates in Iudgement Seates vpon the house of Dauid There doubtles not heere For this is the special glorie of the Perfect to be eminent euen among the faithful and to haue precedencie of Iudiciarie power euen before others that shal be saued that according to the Psalme they may sit vpon the house of Dauid What miserie is it that man should be so negligent as to sleepe when he heareth the word of so great a promise 12. Thus doth S. Bernard admire this prerogatiue of a Religious state and withal that men being so greedie of vaine and fickle and transitorie honour in this world seeke not after this so true and so high a preferment as to be companions with Christ himself the Sonne of God in so noble and glorious an action in the view not of one Cittie or Kingdome but absolutly of al men that are or euer were or shal be and of innumerable multitudes of Angels Of the glorie which Religious people shal haue in Heauen CHAP. XVIII THOVGH the
haue accommodated itself vnto wil be so profitable both for flesh and spirit and imitate the courage of S. Hilarion who in the flower of his youth as S. Hierome writeth hauing taken vpon him a hard course of life when he found his bodie grudge at it insulted ouer it in this manner Thou asse I wil make that thou shalt not kick I wil not feed thee with corne but with straw I wil punish thee with hunger and thirst and lay heauie load vpon thee and make thee think more of thy meate then of wantones 6. But some bodie wil say with the Apostle No man euer hated his owne flesh but nourisheth and cherisheth it And I grant it is so neither doe I deny but that it is natural to loue our bodie Nature teacheth vs to loue ourselues and whatsoeuer is part of ourselues Wherefore when we speake of chastising and curbing our flesh it is vnderstood that we must doe it out of loue and not out of hatred of it but consider withal what is truly loue and what truly hatred If through sicknes a man's bodie be il at ease and the Physician prescribe a diet to take away the peccant humours of it or order that it shal be let bloud or that a limme shal be cut off as sometimes it hapneth because the partie is otherwise past cure he that shal follow the aduise of the Physician shal he be said to hate his bodie ar to loue it Rather he shal be said to hate it that doth not follow aduise because he hurteth his bodie and encreaseth his disease and is oftimes cause of his owne death by it which is the vtmost that hatred can arriue vnto This therefore which we doe in euerie ordinarie disease and distemper of our bodie much more ought we to doe in greater and more dangerous diseases of the same which are the euil inclinations which it hath For the feauer of lust and whatsoeuer other exorbitant heate of desire is no lesse a feauer then when our bodie is out of order with distempered humours rather it is the more dangerous feauer of the two because it pulleth vs in hazard of eternal death Wherefore if we be content to take a bitter potion or apply some other distastful medecine to this euil affection also of our bodie we cannot be said to hate our bodie but then most of al to loue it To which purpose S. Augustâ—n writeth thus No man hates his bodie wherefore wheras some say they had rather haue no bodie they are deceaued for they hate not their bodie but the corruption and burden of it and that which they ayme at is not to haue no bodie but to haue a bodie intire and incorrupt Now that some seeme to persecute their bodie with labour and continencie they that doe it as they should doe it not that they may not haue a bodie but that they may haue it subdued and pliable to al necessarie actions For because after the Resurrection the bodie shal be in perfect quiet altogeather subiect to the Spirit and immortally flourish our care in this life ought also to be to change our carnal conuersation for the better that through disordered motions it resist not the spirit 5. We haue therefore out of S. Augustin that to chastize our flesh and bring it into subiection is not to hate it but truly and perfectly to loue it not to goe about to kil it or destroy it but to perfect it and giue it a beginning of that beautie and glorie which it expects when it shal be configured to the glorie of Christ which S. Leo also confirmes in these words A man loueth himself so much them re the more he doth not loue himself for the loue of God But no man can speake more plainly in this case then our Sauiour He that loueth his soule 〈…〉 it and he that hateth his soule in this world keepeth it to life euerlasting For by a man's soule in this place we must not vnderstand the superiour part which we cal tâ—e Spirit but that which depends vpon the flesh and bloud and is called liâ—e This our Sauiour bids vs hate and yet not properly hate it but because we must deale with it as we doe with the things which we hate that is vse it hardly and rigourously 6. In this holie and wholesome hatred therefore we must settle and fortifye our soule and reason that it be not drawne from the performance of that which a Religious vocation requireth by the allurements of the flesh and fortifye it first by the loue of God which doth naturally reioyce in suffering hardnes for the seruice of God we must fortifye it by the example of our Sauiour Christ who suffered so much for vs to the end we should follow his foot-steps we must fortifye it by calling to mind the Diuine comforts and heauenlie sweetnes which Gâ—d of his goâ—dnes is wont to mingle with the labours and difficulties of a Reâ—igiâ—us couâ—se to season the harshnes of it For he deales with vs as we vse â—o deaâ—e with little children when we desire they should take a bitter potion or some woâ—mewood-drink before and after they drinke it we put some sweet tâ—ing tâ— it to take away the bitternes of the potion so God much more because the greatnes of the Diuine coÌ„forts drownes in a manner al the bitternes of wâ—atsoeuer trouble of this life and makes that we doe not feele it The memorie also of the rewards of the life to come and the hope of the recompence which we shal haue in Heauen is a forcible encouragement to ouercome al trouble which our flesh may suggest for if we once settle our thoughts vpon it we cannot but concurre in opinion with S. Bernard who likeneth al corporal austeritie to seed for when a husbandman cast his seed into the ground there is a kind of shew of losse in it and yet we should account him a foole that for feare of that seeming losse would not sowe because the gaine which he shal reape in the crop is farre greater S. Bernard's words are these How doe carnal people say vnto vs Your life is a cruel life you spare not your owne flesh Let it be so we spare not the seed How could we spare it better Is it not better for it to be renewed and multiplyed in the field then putrifyed in the barne doe you spare your flesh in this manner Be it so that we be cruel for a while in not sparing it certainly you are more cruel For euen at this time our flesh resteth in hope 7. Finally the innumerable exaÌ„ples of them that we know haue lead most austere liues must needs be a great encouragement vnto vs and perhaps the greatest thaâ— we can think of when we represent vnto ourselues a S. Antonie S. Hilarion the twâ— Macaries S. Pachomius S. Romualdus S. Bernard S. Francis and infinit others that haue been rare
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