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
special token and ful of comfort is giuen vs by our Sauiour as an euident signe of eternal saluation or damnation in these words The way which leades to perdition is broad and spatious and contrariwise how narrow is the gate and the way streight which leades to life S. Gregorie doth tel vs in plaine tearmes that this narrow gate and way is Religion What is more narrow to a man's mind then to breake his owne wil Of which breaking Truth itself sayth Enter by the narrow gate And what can be more broad and wide then neuer to striue against his owne wil but to suffer himself to be carried without restraint whither-soeuer the motion of his wil doth leade him For these and the like causes Religion is a very certain signe of predestination insomuch that S. Laurence Iustinian sayth Whosoeuer hath been called to the Congregation of the Iust let him assuredly hope to enter that heauenlie Hierusaâ—em after the end of this pilgrimage For it is a great signe of Election to haue the companie of such a Brotherhood and he that is seuered from this wil be easily shut out of that 6. But why should we stand vpon coniectures or vpon reasons in this maâ—ter seing we haue a plaine promise of our Sauiour Euerie one sayth he that shal leaue father or mother or brethren or house or lands for me shal receaue a hundred-fold and possesse life euerlasting This S. Matthew S. Mark S. Luke doe deliuer almost in the self-same words which may be an argumeÌ„t that the Holie Ghost would haue it particularly knowne for a most certain truth Of the hundred-fold which pertaynes to this life I will treate els-where when I shall speake of the pleasantnes of a Religious state now I will only speake of the promise of euerlasting life as an euident token of Predestination And we may consider who it is that maketh this promise what it is that is promised and in what words He that maketh the promise is God Truth itself who cannot mistake nor be changed nor forget nor be hindred from performing whaâ— he wil and hath sayd Wherefore to speake in tearmes vsed commonly among men Religious people hauing our Sauiour's owne hand to shew at the Barie and tribunal-seate of God whervpon they may argue their Case with God as Iob speaketh and demand eternal glorie by vertue therof they cannot desire anie better assurance But they wil not be brought to such an exigent for the same infinit goodnes which moued him to passe the promise wil moue him to performe and accomplish it more fully then be promised 7. The tearmes wherin the promise is couched are large and pregnant Euerie one that shal leaue these things This word of itself is so expresse and general that it comprehendeth al no man excepted that the Diuel may not haue anie ground to cauil nor anie Religious man to mistrust And yet S. Lâ—kâ— speaketh more signally There is no man that hath left house or parents or brethren for the kingdome of God and doth not receaue much more in this life and in the world to come life euerlasting Wherefore certainly no man is excluded from the promise neither poore nor rich nor noble nor meane neither he that hath left much nor he that hath left litle so he leaue al he had finally he is not excluded that being called but at the Ninth howre had but a short time to labour in the Vinyard 8. It is true that Life euerlasting is promised to manie Vertues as to Meekenes Pouertie of spirit Humilitie and aboue al to Charitie which neuer sayleth as the Apostle speaketh yet al this is vncertain and doubtful For who knoweth whether he loue as he ought and vpon the right ground of charitie which is also necessarie And the like may be sayd almost of al vertues which lying hidden within our soules can hardly be perceaued and a man can hardly think he hath them without danger of flattering himself and of presumption so that al our hopes are doubtful But it is otherwise in this one act of a Religious man which hath the promise of so great a reward annexed vnto it For this act is not doubtful obscure or hidden but plaine and manifest to be seen with our verie corporal eyes that possibly the fact cannot be questioned nor the reward if we sayle not in our intention and perseuer therin to the end 9. That which is promised is Life Euerlasting that is to say a most compleat happines ful of blisse and of al good things that can be desired immortal euerlasting which our Sauiour calleth Life because indeed that is the onlie true life which the soule shal then liue when free from this lump of flesh or the flesh itself being made spiritual pure and intire it shal see God face to face as he is and shal be itself transformed into his brightnes That is promised which contayneth al things that can be desired in truth more is promised then thouâ—ht of men can conceaue or with for or vnderstand How high therefore ought we in reason to value this hope so assured and this promise of Christ who is Lord of this life and glorie and a promise confirmed with a kind of oath 10. We reade of S. Antonie of Padua that it was reuealed vnto him that a certain Layman who at that time was of no great good life was one of the Elect. Whervpon the Saint did carrie himself towards him with so much respect and reuerence that euerie one did wonder at it and the Lay man himself was angrie and did in a manner threaten him But the Saint answered he could doe no other then worship him on earth whom he knew to be predestinated to so great glorie 11. And S. Francis once in a trance being assured of his predestination when he came to himself cryed out My Lord God be praysed glorie and honour to him without end And for eight dayes he could not speake of anie other thing nor so much as say his Breuiarie but was stil repeating these words My Lord God be praysed For his soule was ouer-ioyed with so happie tidings and not without great reason Wherefore seing S. Francis did so infinitly reioyce at this kind of promise and al others in like manner to whom it hath been made what account shal a Religious man make of the same For betwixt the two promises there is but this one difference that the one is made to particular men the other to the State And what matter is it so we leaue not the State and liue according vnto it The like we see hapneth among men For Kings and Princes grant certain priuiledges and liberties to particular men and certain to places which comes al to one because the men enioy them so long as they liue in those places as freely as if they had been granted particularly to themselues they are put to no other
the institution so much commended by S. Hierome in the Monks of his time in these words No man can say I want a coate or a frock or a mattresse He that gouernes them doth so distribute al things that no man shal neede to aske Euery one hath what is fitting for him If any one of them begin to be il he is remoued into a larger roome and cherished by the seruice of so many elder Monks that he shal not haue euasion to long for the delicacies that be in Citties nor want the careful affection of a mother OF THE EXCELLENCY of Religious Chastity CHAP. IIII. POVERTY of which I haue discoursed at large in the precedent Chapter is exceedingly graced by the profession of Religious Chastity And Chastity is so much the more to be admired by how much our body is dearer vnto vs then our worldly wealth and in itself more noble Holy Scripture commendeth Chastity with a kinde of admiration O how beautifull is a chast generation with clarity It calleth thē that leade a chast life beautifull and glorious because there is a kind of grateful comelines belonging particularly to that state eleuated aboue the strayne of Nature and in a manner Diuine 2. To the end we may discouer it the better it wil not be amisse to consider how our Nature was ordered from the beginning wherof S. Basil hath a learned discourse in his booke of true Virginity and layeth this for his first ground that God when he purposed to furnish the earth with liuing creatures would not himself create them al immediately of nothing but making first a few of euery kind ordered that the rest should descend of them and be taken of them as out of a kind of nursery or seed-plot And least in so necessary a work his creatures should be slack whereas he had distinguished them into two sexes he gaue either sexe a strong inclination to come togeather to the end to breed of one another which inclination is ful as strong in men as in beasts and for as much as concerneth generation there is litle difference betwixt them but that to man there is a further ground to enforce it For the woman being taken out of the side of the man God ordayned she should be subiect and obedient to man as part to the whole and on the other side that he should beare particular affection vnto her and desire her companie and as it were clayme her as partie of himself with desire to be againe ioyned with her and make two in one and one in two and so be two in one flesh And to the end the loue betwixt them should be the greater he made woman of a soft and tender mould and disposition apt to allure man's affection by sight speech touching euery motion both to prouoke man the more to the desire of generation and prouide for the woman's infirmity for she not being able to defend herself without the help of man God tempered both their natures so that the woman's frayltie might be supported by the strength of the man and man though by nature stronger should be deliuered as it were captiue into the woman's hands by a secret violence as a loadstone drawes iron to it This is Saint Basil his discourse of the nature of man as it was first created by God and ordered by his al-prouident Counsel 3. To which if we adde the wound of Original sinne and the general informitie and corruption of our whole nature by it what shal we be able to say or think For that which Saint Bernard writeth is very true that though al parts of our body haue tasted of the Additiō of Leuiathan as he tearmeth it that is of the poison of Concupiscence and the sting of intemperate lust this part hath most of al been taynted with it and rageth more violently and is more perniciously malignant by reason of it in so much that it often bandeth in rebellion against al deliberation and whatsoeuer purpose of our wil which the Saint thinks was the cause why Circumcision which was the remedie of original sinne among the Iewes was rather ordayned in that part of the body then in any other Wherefore seing the malignancie of this disease and our weaknes also is so great the assaults of the diuel on that side as vpon the weakest part of our walls so hot and fierie so many difficulties and skirmishes arising otherwise what extraordinarie vertue what solide constancie of minde must it needs be which in al these things is both able to abide the brunt and goe away with victorie This strength this abilitie doth not certainly proceed from any ground of nature nor by our sole endeauour are we able to attayne vnto it but it descendeth from aboue as the Wise-man professeth when he sayth I know that otherwise I could not be chaste vnlesse God did giue it And S. Basil in the booke aboue-mentioned doth acknowledge it saying It is natural to marrye but to be chaste is a thing more excellent aboue nature aboue the law no wher commanded by God neither in the old Testamēt nor in the new because God would not subiect the merit of so great a vertue to the necessity of a command but leaue it to be a special token of a noble spirit willingly of our owne accord not compelled by precept or iniunction to embrace that which soareth so high aboue nature 4. Climacus calleth this vertue of Chastity an odoriferous vertue and sayth excellently wel that it is supernatural and a glorious kind of abnegation of nature whereby this our mortal corruptible body draweth neere the nature of the heauenlie Spirits which haue no bodies That he that liueth chaste cānot attribute it to any desert or endeauour of his owne because to ouercom nature is no easy busines but whensoeuer we haue the vpper hand of it we must acknowledge that it cometh frō a higher power because nothing is ouercom but by that which is stronger greater then it Which if we ponder duly we shal easily discouer the dignity excellency of this vertue of Continencie and how it transformeth our minde and body into a neere resemblance of the state of life which the Blessed shal possesse in heauen after the general resurrection when we shal againe be inuested with that which was truly out body truly our flesh but then incorruptible and spiritual free from the base and ignoble qualities which heer hang vpon vs which the Apostle calleth natural the function therof being the same with beasts and particularly this power of generation which alteration in this kind our Blessed Sauiour expressed in two words They shal neither marrie nor be married 5. Wherefore they that performe this now vpon earth endeauour heer to mayntaine their flesh holy and impolluted liue after a heauenly manner as Saint Cyprian writing to certaine Religious women telleth vs in these
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
him and tolde him his request was granted and that he should haue so much insight in them that no bodie in that Age should come neere him only that he should not burie his Talent in the ground but carefully traffick with it which certainly he performed abundantly for he neuer after ceased to write and reade In the eighth Age from One thousand two hundred til One thousand three hundred Helman a Monk of Beaâ—uais was very skilful both in holie Scriptures and Secular learning and left manie things written And at the same time Wiliam Abbot of Poictiers was a great Diuine and a great Ciuil-lawyer And Philip Perganius in a Monasterie of Padua was rare both for learning and eloquence and Peter Berchorius a Monk in Paris of whose bookes there is a long Catalogue to be seen 13. From the yeare One thousand three hundred til the yeare One thousand foure hundred we meete also with manie famous men of learning as Lapus Abbot of Saint Minâ—aâ— for Diuinitie and both the Ciuil and Canon law and Peter Boâ—erius Abbot of Auian Doctour of the Canon law and Peter Rogers he that was afterwards Pope knowne by the name of Clement the Sixt a man of great wit and excellent learning and so eloquent that he drew the people in his Sermons to what he would that it can be no wonder if a man so qualifyed was raysed to he highest dignitie in the Church of God 13. The tenth Age til the yeare One thousand fiue hundred besides other raremen reckoneth some that are very eminent in the Canon Law as Henrie Abbot of Nuremberg Iohn Rhode Abbot of â—reuers who did God good seruice in the Councel of Basle Nicolas also he that first was Abbot of Munichen afterwards Archbishop of Palermo and lastly Cardinal He wrote manie Aduises in Law and a Comment vpon the whole bodie of the Canon law the authoritie whereof is to this day so great that no man is more famous then he 14. Finally in this last Age in which we are we know of manie learned men as Ignatius Abbot in a Monasterie of Florence Iohn Bapâ—â—lla in Parma both of them eminent in Diuine and Secular learning In Spaine we heare of one Paschalis that was publick Reader of Diuinitie in Salamanâ—a And finally in these our dayes the name of one Gregorie is famous who was Abbot of the great Monasterie of Mantua and afterwards made Cardinal by Paul the Third He is said to haue been skilful in al Sciences that he spake Latin and Greek both readily and eloquently And as he lay on his death bed it is reported of him that he spake thus to him that wayted in his chamber Behold we haue been Cardinal thus manie yeares what becomes now of this honour How much better had it been to haue dyed in Religion where my soule had been in lesse danger 15. These were Monks few in comparison of them I might name In other Religious Orders Learning hath flourished more because their endeauours haue been directed to the help of others who cannot be holpen without learning And it is a thing worthie of admiration to see how plentifully al Orders haue been stored with rare wits and men of great learning But because these Orders are of later standing and consequently the subiects of them more knowne we wil passe them ouer cursorily and only name them 16. First therefore what rare men haue the Dominicans had Albertus Magnus Heruous Durand Hugo Cardinal who hath written learnedly vpon al Scripture Raymund he that according to S. Antonine ordered the Decretals by appointment of Pope Gregorie S. Antonine himself a man rare for learning and sanctitie Capreolus Petrus Tarantasius he that afterwards was Pope by the name of Innocent the Fift Petrus Paludanus Chrysostomus Ianellius Ferrara both the Sotus two Cardinals to wit Torquemada and Caietan and manie more whom it were to long a busines to rehearse But he that among them al cannot be omitted and of whom we haue special reason to speake apart as the chief of them al is S. Thomas whose profoundnes perspicuitie abundance of knowledge who can extol as he deserueth And besides these who are al of them knowne by their writings who is able to reckon al them that haue laboured profitably in the Church of God in euerie Age to the great benefit of their Neighbour by teaching schooles determining doubts deliuering their opinions in seueral occasions and haue liued with great commendation of al men the number of them is so infinit 17. The Franciscans began somewhat later and not so generally at first to giue themselues to Learning For their Founder S. Francis hauing receaued the wisedome and knowledge which he had rather from heauen then got it by his owne labour and industrie brought-vp his Friars to the same Yet S. Antonie of Padua coming to his Order with a great deale of learning from the world he permitted him to teach Diuinitie to them of his owne Order and the short Epistle is yet extant in which he giueth him leaue to doe it so that withal he be careful as he speaketh that the occupation of learning extinguish not the spirit of prayer Afterwards vpon this president and also vpon necessitie that they might be able to help their neighbours others among them fel to their studies and profited exceedingly in them For about the yeare One thousand two hundred fourtie fiue Alexander Hales was famous for learning and after him his schollar S. Bonauenture a man ful of knowledge and facil and cleere in his explications And about the yeare One thousand two hundred fourescore and fiue Richard Midleton and Iohn dunskot commonly knowne by the name of Scotus in the yeare One thousand three hundred a man admirably subtile and acute There followed them their schollars Wiliam Ockam a very wittie man and Francis Maâ—ron he that in the Vniuersitie of Paris is stiled the Illuminate Dâ—â—tour About the same time liued Alâ—â—rus Pelagius a Doctour of the Canon and Ciuil Law and of Diuinitie of whom euerie bodie had a great opinion in his life-time but chiefly Pope Iohn the Two and twentieth We may adde Peter Auicolus who by his learning got the Chayre at Aix and Nicolas Lyra a Iew by descent who is famous for his Notes vpon the whole Scripture according to the Literal sense about the yeare One thousand three hundred thirtie of late yeares Alfonsus a Castro Michael Medâ—na Francis Tâ—â—lmaâ— singular in interpreting the holie Scripture and diuers others that are so knowne that it is to no end to name them 18. We may make the like catalogue of men of other Religious Orders for al of them haue been fraught with learned men and some very eminent among them As among the Augustins Aegidius Romanus in the yeare One thousand and fourescore Among the Carmelites Thomas of Walden in the yeare One thousand
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