[Page]THE HAPPINES OF A RELIGIOVS STATE Diuided into three Bookes.

Written in Latin by FA. HIEROME PLATVS of the Societie of IESVS. AND now translated into English.

PERMISSV SVPERIORVM. ANNO DOMINI. M. DC. XXXII.

THE FIRST BOOKE, OF THE HAPPINES OF A RELIGIOVS STATE.
THE PREFACE. Of the beautie of a Religious State; and how it hath been euer opposed by the Diuel.

IF the nature of man had alwaies remained vpright and intire, as it was created by God, the course towards immortal life and glorie, for which he was crea­ted, would haue been vnto him both easie and pleasant, without anie other help then the grace of God,Humane nature decayed. which in his first beginning he should haue recea­ued, and al his life-time after abundantly encreased through his owne deserts. But now, since it hath been so much enfeebled, stayned, and broken, first, by original sinne (which from one hath passed through al mankinde) then by the sinnes, which are proper to euerie man; and seing moreouer he is in a perpetual combat and strife with the world, in which he liues, and with the Princes and powers of this darknes, by whom he is most fiercely and maliciously opposed; nothing can be more hard vnto him, or more laborious, then to raise his lumpish thoughts and decayed nature to that happie State, for which he was ordained; nothing more easie and readie then to fayle thereof, and to runne headlong downe to euerla­sting ruine both of bodie and soule.

The Creatour therefore and gouernour of mankinde,Ser. 2. [...] Natiu [...]ra. whose nature is goodnesse, whose work is mercie (as S. Leo speaketh) hath euer been carefull, and doth neuer cease to support and fortifie this weakenes of ours, with most conuenient remedies: and [...] offer vnto al of his Diuine help, whereby they may securely, if they wil, and also with facilitie, compasse the great work of their soule's saluation. Out of which heauenlie fountaine do issue al spiritual counsels, aduises, and reasons, and al that varietie of holie Inuentions, as I may tearme thē, which we see in the Catholick Church proposed by our sweet Lord and Sauiour IESVS; partly, to vphold man, that he fal not, being of himself so weake & prone to euil; partly, to raise him, if he haue chanced to fal; & partly againe to strengthen and confirme him in the continual pursuite of al Christian dutie and perfection.

Among which Diuine Inuentions and helps,The bene­fit of a Religious state. a Religious State is worthily to be reckoned, yea it is the chiefest and the greatest of them al: and the benefit and spiritual com­modities thereof are euerie way so rare and excellent, that, without al doubt, among al the heauenlie addresses, and remedies, and rules of wel liuing, which before I mentioned, nothing can be, I doe not say of greater, but of equal esteeme and value with this. For it doth not direct vs in one thing alone, at one time, or in one busines and exercise, as do most of other spiritual graces and guifts; but it stretcheth itself to our whole life, and embraceth euerie part and parcel thereof, leading vs by the hand, to the performance of al perfect [Page] vertue, with that sasenes and dexteritie, as that remouing al lets and impediments, [...] affordeth as much help, succour, and defence, as can be wished, and doth in verie deed bring it so to passe,Luc. 1.74. that, freed from the hand of our enemies, we serue him, who is our onlie true Lord and God, in sanctitie and iustice in his sight, al the dayes of our life.

First therefore, it taketh away and keepeth from vs al occasions and allurements of sinne, remouing vs out of the world, and wordlie traffick, into a most calme and quiet hauen, or rather into a strong fortifyed Castle, where we may easily withstand the Diuel, and pur­chase a glorious conquest ouer him, though to his strength, no power vpon earth can be com­pared. And hauing layd this ground, and cleared the earth of our soules, of the thornes and thistles which choake the corne, Mat. 13.7▪ it soweth in them the good seed of al spiritual vertues; of which, though manie may and ought to be practised by al Christians, yet we find by ex­perience, that few men endeauour in them. But the verie trade of life, which the Reli­gious do professe, doth put them in a way of gayning them in a more assured, more plenti­ful, and more permanent manner. For it ministreth frequent and daylie occasion of the exer­cise of al vertue; and, by continual practise, it engrafteth by little and little good habits in the mind, and good customes in our outward actions; In brief, it teacheth no other thing, then to bend al our care, thoughts, and desires, towards the seruice and feare of God, and the obtayning of a most inward coniunction with that infinit Sanc­titie.

But besides the vertues, which as I sayd, may be practised by al, there be others, so proper to a Religious State, that they are not to be found in anie other Course; such is the Pouertie and absolute Renunciation of al things, Vertues peculiar in Religious people. which they professe; their Obedience and entire denyal of their owne wils; their despising and setting at naught al things which are in this world, and of which the world doth vsually vant itself and glorie; which Religion doth so absolutly, and of se [...] purpose, neglect and tread vnder foot, that among other most excellent dispositions of the mind, it doth worke and settle this contempt of al inferiour things most, of al in them; then which there can not be a more profitable or more noble a resolution.

The bene­fit of ser­uing God in compa­nie vvith others.And ouer and aboue the bene [...]it, which euerie one by himself and by his priuat endea­uour doth reap, there is yet a farre greater, arising out of that bond and conuexion, which passeth more straightly betwixt so manie soules liuing togeather, by which the whole multitude of them is so inwardly linked and knit al vnder one, that of manie mem­bers they become one bodie. For among those that serue God one by one, though they serue him with al care and diligence, euerie one is put to trie his strength by him­self, and to w [...]astle against his enemies with his owne single forces: But in a Re­ligious companie, the abilitie of one, is so mingled and tempered with the abilitie of al the rest, and the good deeds of al, are so common to euerie one and particular, that they are rich and enabled, not onely by their owne, but with each others wealth and sub­stance; and certainly innumerable commodities do accrue vnto euerie one, from this common link and affinitie.

The beau­tie of a Re­gl [...]ious course.Now, in the framing of al natural things, we see, that God hath had particular re­gard, to couple beautie and sightlines with vseful commoditie, as in Man, the frame of whose bodie, and the fashion of euerie part thereof, is not onely fitted for conuenient motion and seruice, but made comelie and goodlie to see to; which is easily discouered by the il sauourdnesse, which appeareth, if anie one of his members be wrested aside, or set awry. Seing therefore, the Al-creating Wisedome hath so carefully obserued this course in the inferiour ranke of natural things; much more ought we to think, that in Religious [Page] In [...]n [...]s, which are of a more eminent degree and strayne, he hath so handled the matter, [...]hat besides the exceeding profit and commoditie, which they bring, they should haue singu­l [...]r beautie and seemelines, wonderfully graceful without al doubt, in the eyes of God, and his Angels.

For as, when we behold a Brooch or Coronet, or other curious workemanship, compo­sed of manie ge [...]nes and precious stones, we admire not alone the beautie, which eue­rie gemme doth bring seuerally by itself, but this verie beautie and luster greatly aug­mented and encreased by the multitude of them, and the comelie order, in which they are ranked. And as the sound of voices and Instruments doth take a man very much, though they be sole and single, yet a Consort of Musick, tempered with choice varietie of diuerse Notes togeather, doth much more fil and please the eare, the Bases and Trebles, with proportionable disproportion, agreing and answering one to the other, so [...]erie vertue seuerally by itsef, and standing as it were alone, cannot choose but be pleasing and lo­uelie, yet in Religion, by reason that there be manie, in whom the elegancie of this one ver­tue is very apparent, the selfsame must needs be in euerie man's eye much more beautiful and glorious.

We may therefore with ful consent of euerie bodie,Religious people more hap­pie, then the seruāt [...] of King Salomon. deseruedly apply to this State and forme of life, the saying of the Queene of Saba, who being caled out of her owne countrie with the noise and fame, that ranne of the greatnesse of King Salomon, hauing now heard with her owne eares the wisedome of his answers, and beheld neere-hand the abundance of his wealth, his statelie buildings, his sumptuous bo [...]des and table-seruices, the mansions of his seruants, the order of his attendance, their gorgeous attire, and co [...]elie [...]ayments; finally, the incredible plentie of his Victimes and Sacrifices, she is sayd, to haue stood amazed, and to haue cryed out:3. Reg. 10. Blessed are the men, and blessed are thy seruants, who heer stand in thy sight, and heare thy wisedome. For who is more truly King Salomon, then our Sauiour Christ,Colos. 1.20. a king not onely peaceable, but appeasing the things, which are in heauen, and which are on earth?

This Salomon therefore,Coloss. 2.3. in whom be al the treasures of the wisedome and know­ledge of God, and who is King and Lord ouer al, though he haue other subiects, yet they [...]ost of al, and most truly are to be stiled his seruants, who dwel in his house, and alwaies waite vpon his person, such are the Companies of Religious people, who for this reason alone haue forsaken their parents, their brethren, their friends, and kinsfolkes, and their dwelling-houses, to remoue and transplant themselues into his houshold and retinue. And they be also distributed into diuers orders, different in their manner of life, and in their habit, and cloa­thing: Heer they tast of princelie dainties and delicacies of spiritual comforts, I say, and inward ioy,Prouerb. 25.23. and that peace and securitie of Conscience, which is a continual banket, Heer is great plentie of Sacrifices and whole offerings, because euerie Religious man is a Sacrifice, yea euerie worke they do, may be called a Sacrifice; because it is entirely offered to God, and wholy deuoted to his seruice. Finally, their peculiar office and onlie busines, is to hearken [...]o the wisedome of this diuine Salomon, that is, of their Lord God, neither in verie deed do they [...]nie other thing, but abide perpetually in that heauenlie light, praying and meditating, and picking out of good bookes such wholesome instructions, as may better their soules, and manie other wayes der [...]uing vnto themselues, light, strength, grace, and all good things from him, who is the fountaine of goodnes. Blessed therefore are they also, who stand heer in the sight of their Lord God, and much more happie, then the seruants of that Salomon of old, in regard they serue a Maister, who is infinitly more worthie, more noble, more able, and readie to do wel for them.

[Page] Religion [...]s the more to be va­lued [...]n re­gard of the opposi­tiō against it.Now, in my opinion, the excellencie of a Religious life, is not only to be valued by the fa­uour, which it hath with God, but by reasō it is extremely hated by the Diuel. If therefore we obserue things right, we shal finde this course so violētly opposed, and assaulted with such su [...]l diuises and craftie fetches of the sworne enemie of mankinde, that it is very ap­parent, that among al the guifts and graces, which haue descended vpon Man from aboue, this most of al hath angred him, and abidden the flaming rage of his malice. I say nothing of priuate temptations and secret battails, which incessantly he bids eu [...]rie one in particular; I speake only of that vniuersal warre, which he hath alwaies most fiercely maintayned against Religion in general. For Monastical discipline, if we take it at the root, began pre­sently vpon the publishing and spreading of the Christian Faith, and togeather with it, to spreade and dilate itself, chiefly in that golden Age of Constantin, when out of the soli­tarie places and vaste deserts, in which it lay hid for three hundred yeares and vpwards, it came forth to the view and eye of the world. In which times we may obserue, that whomsoeuer the Enemie got to plot or act anie mischief against the whole Church, the same be armed and incensed most of al against this fortresse of the Church. And we may beholde them diuided into two ranks.The first sort of op­posers of Religious courses. Iulian For some haue gone about by might and authoritie, and by open warre to oppresse the followers of a Religious life; Others, who had not that power, haue striuen by wiles and deceipts, by slaunders and reproachful speaches, and by sowing Here­tical doctrine▪ to vndermine them. For first of al Iulian the Renegate (the more bitter and heauier enemie vnto vs, in regard he was priuie to al things which belong to Christian pro­fession) did not with fire and sword afflict the Religious; for, as Gregorie Nazianzen spea­keth of him,Orat. 1. in Iulian. he did enuie the Christians this glorie of Martyrdome: But whatsoeuer he could inuent, without shedding of bloud, that might molest, or disgrace, or quite roote them out, to that he bent al the strength of his wit, which, as men report of him, was not meane. Which thing is set forth by S. Gregorie Nazianzen in his Oration to the same Apostate, in conclusion wherof, making himself an humble suppliant in behalf of al Religious Compa­nies,Ibidem. he presenteth vnto him the whole multitude of Philosophers (as he tearmeth them) who are wholy free and exempt from al earthlie band and tye; who to their owne vse, haue their owne bodies only, and them not wholy and intirely to them­selues; who owe Cesar nothing, but al to God, their Hymnes, prayers, watchings, and teares; with these men, sayth he, if thou wilt deale more mildly, and vse them like themselues, that is, as the seruants of God, the Disciples of Christ, the Contem­plers of heauenlie things, the first fruits of our Sauiour's flock, the Pillars and Crownes of Faith, pretious Margarites, the prime Materials of that Temple, whose foundation and corner-stone is Christ, thou shalt do wel, for thyself, and for them and vs.

Valens [...] Arria [...] Emperour.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 punish­m [...]ts vpon thē 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 camp [...]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.

The perse­cutour [...] of Religious people pu [...]lished.But this crueltie, not long after, cost both these Emperours very deare. For Iulian, when he had r [...]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 sh [...]mefully put to rout, and himself flying to a farme-house not farre of, was there burnt to death by the enemie.

[Page] Constantinus Copronymu [...] followed the like strayne;Constantin Copronymu [...]. 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, Leo [...]me­nus. 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.Henry the [...]. 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 punishmēts 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,These con [...]sorte of those that opposed Religious Courses. 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, Heretic [...] old and [...]ewe. 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,Iouinia [...] Vigilanti [...] VV [...]lof. tearming them humane inuentions, idle conceits and newly deuised, & auerring that there is no more perfection in [...]hē, then the ordinarie manner [Page] 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, Tho. Vral­densis de Sacram. tit. 9. a cap. 83. a famous Writer, who hath so quashed his currish mali­per [...]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 cōdemned 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,Sess. 1. 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 [...]lifly, then the Religious. Luther among manie other villanous [...]ants and reproches, doth fondly and foolishly, yet withal most vngratiously, iest at them, as if they Sacrificed their bodies to the Idol Molock. Hereticks in out dayes. 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,Melancthō. 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,Domestical [...]. to cast most greeuous aspersions and heauie displeasure vpon their manner of liuing, or at least, to lessen the esteeme therof, when he [...]an compasse no­thing els [...]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:Exod. 1. [...]. so the Prince of this world taketh no great heed to the weaker sort; but whose ver­tue and strength he thinks he may in [...]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,Dial. [...]. 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.S. Benedict. opposed. 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. And S. Do­mini [...]k 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 [...]heir institute: and flicked not to say, that it was not lawful for them neither to beg, nor [...] [Page] 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, S Thomas of Aquin and S. Bo­nauent [...]e defended Religion vvith their pen. 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 ha [...]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; Psal. 82, v. 3. 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, 1. Cor. 3.9. opposing himself against the glorie of God, and the good of soules to hinder these seruants of God, 13. Moral. c. 5. 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,The oppo­sers of Re­ligion punished. was called to Rome; where in open Consistorie, being conuict and condēned, 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 Frēch 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 peece­meale, 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 Cōpanions, charging them with Heresie, & diuers other enormous crimes. But heer also God shewed himself our God, & wrought so by his singular and most euident prouidēce that S. Ignatius and his followers were acquitted of al suspition,S. Ignatius persecuted by diuer [...]. by a solemne and honourable Iudgemēt pronounced for them, and the authours of that infamous columniation were punished in seueral kinds. One of thē 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 burn [...] 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 strēgth 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 [Page] mightie,Psal. [...].1 [...]. both had the Maistrie, and with the shield of his good wil and fauour stil pro­tected and vpheld this his so worthie and great a work.

These are the reasons, why of long time I haue been of opinion, that to declare (according to my abilitie) the Excellence of a Religious State, and the vnspeakable profit therof, would proue an employment wel deseruing my paynes and labour, and be vseful both to set forth the great wisdome of God in so eminent a work as is a Religious life, and to abate and sup­presse the malicious practises of the Diuel against the same. For to this the Prophet Esay doth seeme to exhort vs, [...]sa. 12. [...]. saying: Make knowne his inuentions among the people. For certainly, as I sayd in the beginning, among al those things which haue been by God most aduisedly and most louingly inuented and accomplished for the help and saluation of man­kind, this manner of liuing vnder Rule and order, is to be accounted the cheefest. And I haue been the rather induced to vndertake this labour, hoping that besids other commodities arising therof,The bene­fit vvhich Religious people may reap by this [...] arise. the Religious themselues wil be benefited, and enabled the better to vnder­stand the good which they possesse, and to embrace it the more ardently. For it may happen that their mind may be sometimes as it were glutted with the riches and greatnes of this be­nefit, or carried aside with attention to other matters, or dulled by daylie handling the same things, so that themselues shal be strangers to their owne happines, and in a manner hunger-starued at a ful board of dainties; as it falleth out with country-people that haue gardens and vineyards in occupation, and dwelling al their life-time in that delicious sweetnes of ayre, with which others are so vehemently taken, that they come from places farre distant, only to haue a view of them, and cannot satisfie themselues with recording the prayses, and feeding themselues as it were with the shaddow and remembrance of the pleasure, these poore snakes contrariewise take no heed thervnto, as if they had euen lost the sense of their eyes; which fault were the more fowle in a Religious man, because he hath no other busines to attend to but this, or at the leastwise he ought to leuel and direct al his other thoughts and employments to this alone; for otherwise he debarres himself not only of the pleasure of the place, as those countrey-clownes I spake of, but of very manie rich commodities, and cannot possibly beare towards God so mindful, so thankful, and so louing a hart as becomes him to do. These men therefore, as I sayd, are al to be rowsed vp so much as we may, and encouraged to hold their eyes open vpon the great benefit, which they haue receaued; that beholding it, they may frame their life and behauiour sutable to the great worck therof.

THE FIRST BOOKE OF THE HAPPINES OF A RELIGIOVS ESTATE.
TESTIMONIES OF THE ANCIENT Fathers in commendation of a Religious Estate. CHAP. I.

TWO things among men are of great force in perswading, to wit, Reason and Auctoritie. Reason is grounded in the light which it hath within it self. Auctoritie, in the light which is in others: Which is so farre from diminishing the credit it ought to carrie; that it doth rather strengthen & assure it.The force of Auctori [...]tie. For if we thinke it fit to giue assent to things which we haue found out by ourselues, and which our­selues haue throughly examined; because we dare trust our owne wit and iudgement; much more trust and assu­rance ought we to repose vpon the cunning & abilities of such men, as we know haue had excellent guifts of vnderstanding and wisedome, and whom we acknow­ledge to be farre aboue vs. Wherefore those verie sciēces, which canuasse truth vpon the point of Reason, do not lay Auctoritie aside, but each of them haue their au­thours, and soueraigne teachers whose positions they defend with tooth and nayle: which in sciences which ayme at the direction of manners, ought much rather to be practised; because to make a right estimate of these things, besids sharpnes of wit, we must haue a will good and vpright, which by vertue alone is engendred; oftimes also we stand in need of experience in that which we are to resolue on; wherefore as euery one doth think it reasonable in whatsoeuer art, or science, he doth mean [...] [Page 2] to study, to make choyce of some prime man vpon whom he may rely, and allow as warrantable whatsoeuer that man hath plainely set downe in writing, or couertly giuen to vnderstand (as for the precepts of Rhetorick we Choose Cicero, or De­mosthenes: Aristotle, or Plato in Philosophie; In the Mathematicks, Euclide, or some other writer of note.) So in the schoole of Christ we haue some heads and leaders, whose sayings ought to beare the greater sway with vs, because themselues were so eminent in learning and vertue, that we may iustly perswade ourselues, that they did not only by the strength of their owne wit, discouer great matters, but were also particularly inlightned by God: Wherfore in this subiect which I haue vndertaken to handle, touching the Happines of a Religious life, I haue thought good to lay downe first of all, the sayings of some such prime Auctours and Saints, plainly, and as they haue been deliuered by themselues, without any discourse or glosse of my owne vpon them: hoping that they will carie the greater weight with euery body, in regard that all of them, (one or two perhaps excepted) haue bestow­ed all, or the best part of their whole life and labour, in the practise of that which they haue cōmended, so that their Auctoritie doth not want experience to strengthen it, of which I spake before. (These men therfore we shall place in the very front & vant of the battaile as the strongest fence of our Cause.

S. Greg. Naziāz Orat. in l [...]ulem Basil ‘2. S. Gregoire Nazianzen shall be the formost; He esteemeth Religious men to be the most choyce and the wisest part of the Church; for those sayth he, are to be accounted wiser then the rest, who haue seuered themselues from the acquaintance of the world, and consecrate their life to God our Nazareans, I meane:’ And in another place, he stileth them, such as haue raysed themselues aboue the earth; liue free from the bands of Mariage;Religious men the wisest. haue litle traffick with the world; haue ordered the course of their life so as daye and night they prayse God, with godly Hymnes. They hate the goods of the earth with which the Prince of this world is wont to inveigle the harts of people,In Carmine ad Helle. & which he changeth very often from one to another; and the ho [...]e of those riches which neuer forsake their owners, they esteeme equi­ualent to all manner of wealth;And Hap­piest, in re­gard of their Re­nunciation. ‘They long not after that Rib which foolishly lo­ueth the body; they repose not their hopes vpon a new ranck of Children, they place not their trust vpon their brethren and kinsfolk, or vpon their Cōpagnions, that is, vpon flesh and blood, which shall shortly perish: neither doe they couet the glorie of this world which doth quickly vanish, but they fixe their mind wholy vpō God and fasten their Cables to him, as to an immoueable Rock; they are inrolled amōg those that lead a life hidden in Christ that when the brightnes of that life shall breake forth, they may also send forth their light on euery s [...]de, beholding the great glorie of the heauenly hoast, not in darke resemblance, or in a few traces of truth, but cleere and manifest. Truly and neatly spoken; but specially where he tearmeth the wife (which Religious people looke not after) the Rib which coueteth the body of Man, from whom it was taken; pointing in a word at their happines, who haue stolne themselues out of such allurements and combats.Idem Orat. 1. in Iulianū’ But the same S. Gregorie doth speak yet more fully in another Oration of his.

3. Doest thou behold these people, bereft of reliefe and shelter; these abiects, these men of earth, that ouertop all earthly things. These who conuerse among men, and haue out-growne all things which belong to man;And of the reward of their Mor­tification. loaden with chaynes, and yet are free; in restraint, and cannot be restrayned. These who possesse nothing in this world, and haue all things; because they haue the world vnder their seete. ‘These [Page 3] men, who by their mortification are become immortall; by hanging-off from all things are vnited with God; are cold in loue, and burne with the loue of diuine things. These to whom the fountaine of light doth belong, who send forth their rayes, and resplendent beames of lustre; who sing psalmes like Angells; stand Cen­tinell by night; whose soules departe vnto God before their death, their minds being rauished into heauen. These to whom it doth belong to purge others from im­perfection, and themselues are dayly purged, because they do not stint themselues, in their progresse towards heauen, and in their endeauours to be like to God. They are disdayned among men and troaden vnder foote, and withall are seated vpon Celestiall thrones. They are naked, and clad with an incorruptible rayment, in the wildernesse of this world, they inioye the honorable Compagnies of the world to come; they despise all pleasures, and haue continuall and vnspeakable pleasure of the mind; their tears are the deluge of synne; the worlds satisfaction, and purging; the stretching forth of their armes doth quench flames of fire.’

3. Finally the same Saint in that most excellent Apologie in which he giueth account why he forsooke his Bishoprick & fled into Pontus:Id [...]m in Apologia. placeth this reason in the first ranke, because of the goods without nomber which a Religious life doth cōtayne; styling it a quiet life,And of their quiet. voyde of trouble; a Sanctuary; ‘And nothing (sayth he moreouer) could seeme vnto me more happie then a man, that hath his corporall senses in cu­stodie, and at comaund; who placed beyond the world, and the flesh and retired within himself, vndertaketh no humane affaire▪ vnlesse he be driuen there vnto by extreame necessitie, & conuersing with himself, and with God leadeth a life aboue all visible things, his mind filled with diuine representations, and with thoughts allwayes pure, without mixture of terrene and wandering phancies: A Seeing-glasse vnspotted, representing God, and things diuine, & dayly becometh more pure then other; his trafficke is with the Angells, and though he liue heere vpon earth, he abandoneth the earth, and in spirit is seated in heauen.’

4. S. Iohn Chrisostome doth handle this matter much more at large,S. Iohn Chrysostome contra vitu­peratores vitae Mo­nastic. in many ho­melies, in which he doth heap very many great prayses vpon this holy Institution, but especially in three whole books which he wrot against the dispraysers of a Monasticall life: in which bookes he maketh account, that he hath made it a cleere case, not only to a Christian Parent: but (which is more to be admired) to any Heathen: that if his sonne, swimming in worldly wealth, should leaue all, and betake himself to the pouertie,That a rich man is the happier by leauing all, and entring into Reli­gion, euen for tempo­rall consi­deration. and abiectnes of a Religious life, it were farre better for him. And this he performed, first, by force of considerations drawne from the state of this present life, not medling with the life to come, of which the heathen hath little knowledge; for he proueth that the riches of a Reli­gious man are greater, more reall, and of a higher value; his pleasures more solid, himself better fortified, both for defence of himself, and offence of his enemies▪ & which is more hard to be beleeued, that in this world he shall be more renowned. This hee confirmeth by exāple of heathen Philosophers: & sheweth that their pouer­tie, & want was, & is, more famous, after so many ages, then the greate wealth, and preeminence of kings.Much mo­re, for rea­sons eter­nall. Then turning his discourse to Christians, and hauing so much the easier task in hand, he doth reason so profoundly of the paynes to Hell, of the ioyes of heauen, of the latter day of iudgement, of the snares and wiles of this world, & of the fowlenes of synne: bringing proofe of all, out of the ghospells, [Page 4] and other books of Scripture, that he giueth no man leaue to doubt of the matter. 5. Climachus also, Climacus. an ancient, & substantiall writer, hath many things to like purpo­se, through his whole book,Grad [...] 4. but I haue made choyce of this one saying, short in words, but in substance pithy; That a Monasterie is a kind of heauen vpon earth, and therfore with what affection,Religion a Heauen vpon earth. and reuerence, we beleeue that the Angells wayt vpon God, with the like we must minister vnto our Brethren.

S. Ephrem ser. de virt. & vit.6. To which saying S. Ephrem hath another not vnlike (who is an auctour of the same age, and antiquitie. ‘When I consider, sayth he, this Angelicall kind of li­uing, I hold, that all the wholesome orders of the same, are very blessed; for can we reckon him otherwise then blessed,Religiō an Angelicall life. who liueth piously, and vprightly in perpe­tuall chastitie, in regard of the infinite riches without measure which are reserued for him? wherfore let vs do our endeauour, in this short stint of time, to liue in the feare of God in this monasticall, Religious, Angelicall kind of life, & with all our strength, cleaue to the holy Commaundements of our Lord and Sauiour, with all Humilitie.’

S. Iohn Da­mascen. De Barlaam & Iosaphat7. S. Iohn Damascen also speaketh passing well, in commendation of Religious people. Assuredly, sayth he, they are happy & thrice happy; for being inflamed with the loue of God, they did set all things at naught for his sake: they powred forth teares, and continued in sorrow night and day to purchasse eternall comfort; they voluntarily debased themselues,The bles­sing of a Religious life. that in heauen they might be exalted; they afflicted their bodies with hunger, and thirst, and watching, that they might be intertayned with the delights of Paradise through cleannes of hart; they were Temples of the holy Ghost, that they might stand at the right hand of our Sauiour. ‘They girded their loynes with truth, and had their lampes allwayes in a readynes, attending the coming of the Immortall bridegroome: for hauing their eyes open, they did at all times foresee that terrible daye, and had the contemplation of their future good, & of the punishments of the other life, so ingrauen in a māner, in their very body, that they could neuer be with-drawne from it. They 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 neue [...] sets, and is neuer cutt off by death.’

Eus [...]bius Casariensis. l. 1. d [...]m. Euang. c 8.8. 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 n [...]t after mariage,Two states in the Church of God. 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,Vnmaried, more per­fect. Maried inferiour degree. dwell in heauen with their mind and cog [...]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 [Page 5] 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,S. Cyprian de habitu Virg. [...]. 4. c. 21. 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;Virgins the flo [...]er of the church. 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, S. Ambrose l. de v [...]a [...]i [...]. 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,Luc 17.10. 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;A Reli­gious man a profita­ble seruāt. 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,Matth. 19.27. 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,Idem Ep. 25. 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,Religion an Angeli­call life. 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,S. Hierome. Ep 1. & 34. 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,Ep 17. 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,Ep 8. and of perfect vertue, to sel al and [...]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.An Aposto­licall life. 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,Matth. 19.21. 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,S. Augustin de moribus Eccles. c. [...]1. 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 [Page 6] 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,The swet­nesse of a Religious life. 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.’

S. Bernard s [...]r. ad Fra [...]. de Monte Des.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;In d [...]di [...]. Eccles. ser 4. I know not by what name I shal more deseruedly cal them, Men of heauen,Religion the mansion howse of God, and his de­maine and possession. 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 he gathereth: great store of reuenues: for so he speaketh of his Monasterie at Cler-uaux; (which may be fitly applyed to all other such places:) Thou takest from Christ a speciall Castle, and place of defence, if thou deliuer Cleruaux vp to his enemyes, out of it he receaueth euery yeare a very good incomme,In paru [...] serm. 63. and reuennues very pretious in his sight; ‘Into this his place of defence he is wont to driue the prey which he taketh from the Contrarie partie in great plentie, and he reposeth great confidence in the strength thereof; For behold heere those whome he hath redeemed out of the hand of the enemie,Psal. 106.2. and from seueral countreys hath gathered them togeather; from the East,Idem in Cant. c. 4. and from the West, from the North, & from the South: But more at large and more copiously in another place the same S. Bernard doth with a special grace apply to Religious people that which in the canticles is spoken by the holy Ghost to his spouse the Church. Thy Teeth are like vnto a flock of those that are shoren. The Teeth are white, sayth he, and strong: they are not wrapped in flesh, they haue no skin about them, they can abide nothing to come betwixt them, there is no payne to be compared with the payne of the teeth: they are couered with the lipps that they may not be seen, it is a shame to shew them but when we laugh: they chew meate for the whole body, and retayne no sauour of the meate, they are not easyly wasted: they stand in order: some are aboue, some beneath, the lower rank stirreth, the vpper rew neuer stirreth.Religious men are as the teeth in the body of the Church I think that these Teeth are men that professe a Monasticall life, who hauing made choice of the gainer way, and of the safer manner of liuing, in the body of the church which is all white, doe yet appeare more white, for what can be more white, then they, who auoyding all manner contagion of filth, doe bewayle the synnes of their thoughts, as the synnes of their actions: what is more strong then they who esteeme tribulation their comfort, reprocah their glorie, and want, as if it were abundance: They are not intangled in flesh because liuing in flesh and being carelesse of it,Rom. 8. that of the Apostle agreeth fitly vnto them, But you are not in the flesh but in the s [...]rit. They haue no skin about them, because not regarding the gay trimnesse of the world, & voyd of the racking cares therof, they sleep & rest in [Page 7] peace togeather.Psal. 4.9. They can abide nothing to stick betwixt them, because the least offence that may be is to them intollerable, when it is giuen either to one an other, or to the Cōscience of any one amongst them, there is no paine to be compared with the payne of the teeth, because nothing is more hideous and distastfull, then mur­muring and contention among Religious. They are couered with the lipps that they be not seen; so are we also compassed with materiall walls, that we may not ly open to the eyes and vntimely visits of secular people. It is vnseemly to shew ones teeth: vnlesse it be perhaps sometimes when we laugh: because it is an vggly thing to see a Monk running about, from towne to towne, vnlesse Charitie do inforce, which couereth multituds of sinnes:1. Pet. 4.8. for Charitie is laughter, because it is cheerfull, but not wanton and dissolute. The teeth chew meat, for the whole body: so the religious are appointed to pray for the whole body of the Church: to wit, for the liuing and for the dead. They must not tast of the meate, that is, they must not attri­bute any part of the glorie to themselues,Ps. 118. but say with the Prophet, not to vs, O Lord, not to vs, but to thy name giue glorie; They are not easily wasted; because the elder they be, the more feruent they grow: and the neerer they approach to the pri [...]e, they runne the swifter. They stand in order: for where is any thing in good Order, if heere it bee not: where meat and drink, sleeping and waking, labour and rest, walking and sitting, and euery thing els is appointed in number, weight, and measure? There be some aboue and some below: because among vs there bee Supe­riours & subiects: and those that command are so vnited with those that are to obey, that the higher do not disagree in any thing with the lower: The vpper rank doth neuer stirre though the lower moue vp and downe: because though the subiects be sometimes troubled, the Prelats ought alwayes to haue a quiet mind. Like a flock of those that are shoren: How fitly are Monks resembled to a flock of sheep, that are newly shorne? Because in very deed they are shoren, not hauing any worldly thing left them,Cant. 4. not their bodies, not their harts as their owne, which are come vp from the lauer or Bath:’ The bath is baptisme: from which he may be sayd to ascend, that aymeth at the height of true perfection; he descēdeth that giues himself to dishonest life. Al bring forth twinnes, because they al edifie their neighbour, by word and example: There is not a barren one among them, because there is not one that is vnfruitfull. Thus farre S. Barnard.

14. All which is seconded by Hugo the Cardinal,Hugo Cardi­nalis in Psal. 10. [...]. Religion a Castel. a learned and ancient Authour; discoursing vpon that place of the Psalme Be vnto me a God-protectour, and fortified place, for by this place of defence he vnderstandeth Religion, as hauing walls of Pouertie; superiours, as watchmen; towers of eminent doctrine, the trumpet of preaching, the shield of prayer, stones also and bullets, to wit, austeritie of life, and wanteth not the water of teares, and expounding the passage out of an other Psalme.Psal. 34.10. Religious men the bones in the body of the church. All my bones shall say, Lord, who is like vnto thee; he maketh account that Religious people are these bones of our Sauiour, and of his Church, and that this is their language to God. Both because they are strong, and able to vndergoe what­soeuer burthen and labour; and will rather breake, then bend from that which is right and reason: and because they vphold and beare the flesh, that is, the infirmitie of the weaker sort: also because as the bone, so the Religious be voyde of the sense of feeling,Coloss. 3.5. as being dead, and their life hidden with Christ. Moreouer they are white, both within, by purenes of Conscience and without, by example of good life; They be full of morrow, to wit, with the fatnesse of Charitie and [Page 8] deuotion: finally as the bones lye hid with in the flesh, and are knit one to another by the sinews of mans body, so the Religious are hidden from the trouble of men,Eph. 4.3. and linked togeather with mutuall obligations, in vnitie of spirit and in the bond of peace.

S Antoni­ne p. 3. [...]. 25. c. 10. § 11.15. Let vs not leaue out S. Antonine, who besids many other commendations of a Religious state, doth learnedly declare how the happinesse thereof was prefigured in that famous ladder of Iacob; in which the stepps are no other then the exercises of reading, of meditation, of mortification, and other such like, of which [...]eligion doth consist;Religion the ladder of Iacob. vpon this ladder the Angells do ascend, offering vp these holy workes to our Lord God; and do descend, to bring downe in exchange, vnto the Religious soules diuers guifts and benefits from their spowse.G [...]n [...]sis 23.12. God doth leane vpon the toppe of the ladder, because al our indeauours do rely vpon his grace and assistance, and while he vpholdeth them they cannot fail; He is a stay to them that ascend, and a reward to them that come happily to the end of their iourney; so that the same may be sayd of this spirituall ladder, which was sayd of the ladder of Iacob: Heere is no other, then the howse of God and the gate of Heauen. To the same pur­pose he applieth the signification of the mount Tabor in which our Sauiour Christ was transfigured;The Mount Thabor. in regard that Religion is also a mount, by reason of the dignitie of the state itself,Matth. 17. but a mountaine falt; and curded; a mountaine on which God is wel pleased to inhabit; vpon this mountayne is Peeter, whose name signifieth obedience; Iames, sup­planting the world,Psal. 67. through pouertie; and Iohn the virgin, by Chastitie; All which vertues are so pleasing to God, as that in this kind of life he doth giue vs a triall, and tast of the eternall glorie and happinesse to come, and who soeuer shall haue tasted of it, will confesse in words, but much more expresse in deeds that it is good for vs to be heere.

S. Lauren­tius Iustiniā tract de M [...]nast. Conuer [...]. The Pray­se of Reli­gious Pouertie.16. The testimonie of S. Laurence Iustinian is worthy to be ranked in the number, in regard of his learning & holinesse; he spend's himselfe very much in the prayse of Religion euery where in his writings; & in his litle treatise of monasticall conuersa­tion he sayth in this māner. O how blessed is that voluntarie Pouertie, which hath nothing in this world, and feareth nothing; because it hath layd vp in heauen the treasure it had; it is alwayes cheerful, alwayes in plentie: and whereas it ownes nothing, it hath part of all things, and turneth euery incommoditie to profit, no man certainly but he that hath had the trial therof, is able to cōceaue how louely, how sweet,Idem de Obedientia. c. 18 Religious houses armies of spirituall souldiar [...]. and how precious the things bee, which God bestoweth vpon them, who for his loue renownce thēselues & all that they haue. And much more he sayth in the same place, but yet more fully in his booke of obedience he discourseth thus. ‘What shall I say that monasteries of Religious people, and the dwellings of the ser­uants of God be, other then militarie stations, and spirituall armies of figthing men: for there in the body, and through the body, warre is waged in spirit, in those dwel­lings I say, not visible, but inuisible weapons are menaged, teares of deuotion, groanes of compunction, sighs of pittie and compassion, and of the loue of God are dayly powred forth, there you haue incessant prayers, as so many fiery darts against our spirituall enemies: by which their strength is beaten downe to the grownd: their boldnesse quailed, their deceits discouered, and their temptations ouercome, certaine it is that the deuotion of those seruants of God, their sanctitie, their concord, and vnitie, and whatsoeuer is done among them prayse worthy, doth glorifie God, reioyce the Angells, is beneficiall to the iust, and terrible to the [Page 9] [...]iuells: it is a safegard to the world, and doth moue sinners to penance. And [...]oubtlesse with great reason, for all things which are done among them, breath [...]nctitie, through the presence of our Lord & Sauiour. Who sayth, were there be two [...] three gathered togeather in my name, Matt. [...].20. there I am in the midst of them. Voluntary [...]ouertie hath there the first seate, and expresseth a resemblance of that perfection which the church did practise at the first begining:Commen­dation of Pouertie. this verily is the natiue shape of [...]ue pouertie, yea rather, a very great increase of treasures which cannot be taken [...]om vs, belonging assuredly to them that renounce the world, and giue away [...]heir owne, that they may serue Christ our Sauiour more freely. What can be more [...] and plentiful, I beseech you, then to haue nothing, and to possesse al things, to haue nothing that is superfluous, and to haue al things necessarie for vse; to con­ [...]emne their owne patrimonie, and to be Heyres of Christ. For the reuenues of Mo­nasteries are the treasures of our Sauiour, and the deuout offerings of the almes of the faithfull, which cannot be taken away by pillage, nor wasted with rust, nor consumed by moaths: these treasures are common to all that liue in common, and are not distributed, after euerie ones fancy, but as necessitie requireth. The rich man hath not more because he was rich, nor the greate man more, by reason of his former state, but euerie one receaueth what is conuenient for him, which is a worke diuine, a greate commendation of grace, a deed of charitie, and agreable to nature. The body of man doth take nourishment of meate, which is diuided into euery member, without debate or contention, as nature it self doth think fitting. This kind of voluntarie Pouertie, doth free the mind from worldly cares, & make it more apt to know it self, and to dwel at home, prepared for prayer, ioyful in sparing, cheerful in imparting to others, secure from danger, and wel disposed for increase of al manner vertue. And this it doth so much the rather, because it doth acquit the possessour therof from the world, it doth seuer him from the turmoiles of secular busines, and burie him in the tombe of holy Religion. There it easeth him of the heat of carnal desires, it preserueth him from the boisterous stormes of temptation, from the allurements of al sensual pleasures, from the noyse of the world, from the snares of the diuel, and from falling into many most enormous synnes; no man cer­tainly can declare, with what gladnes that man is replenished, what peace he in­ioyeth, what spiritual daynties he feeds on, with how many diuine illustrations he is inlightned, who vpon good aduice, and inspired from heauen, doth willingly renownce the world, betake himself to a Cloistre, and serue God; ayming at no earthly thing, possessing nothing that is temporal, and reseruing nothing at al to himself,Prerogat [...] ­ues o [...] Re­ligious In­closure. that may clayme any part of his loue. For a Cloistre is a garden inclosed, a paradise of delights; the bed-chamber of the bride; an vnspotted couch; a schoole of vertue; the tabernacle of the couenant; the resting place of the bridegrome; the courte of guard of the Armie, a howse of sanctitie; a preseruer of Chastitie; the establishment of honestie; the maistership of Religion: and an excellent mirrour of holy Obedience.’

17. Thomas Kempis is not to be forgotten,Th [...] kemp. l. [...]. de imit. c. 10. It is glo­rious, and sweete, and beneficial to serue God in Re­ligion. who was a man of knowne sanctitie; and if we regard antiquitie, he liued about two hundred yeares since: He sayth in this manner, It is a great honour, and a very great glorie to serue thee, and to despise al things for thee; for great grace shal be giuen to them, that shal willingly subiect themselues vnto thy most holy seruice; They shal receaue most sweet comfort of the Holy Ghost, that for thy loue shal renoūce al carnal delights; They shal attaine great [Page 10] freedome of mind, that for thy name-sake shal enter into the narrow way, and shal haue left off al care of this world. O sweete & delightful seruitude of God, by which man is truly made free and holy! ‘O sacred state of religious bondage, which maketh man equal with Angels, pleasing to God, terrible to the diuel, and grateful & of great esteeme to al the faithful! O seruice to be imbraced & alwayes wished for, by which we obtayne the greatest good, & attayne to that ioy which neuer shal haue end! And in a sermō which he made to his brethren, he speaketh much of the benefit of liuing in a Religious Cōgregation.Id. 1. par. ser. 2. Whosoeuer (sayth he) hath a good wil, & seeketh God, shal profit much more among those that seek God, and shal abide more stedfast, for there a man is more tried and exercised in vertue, there he is often rebuked for his ne­gligence, and drawne to more perfection by word,Commo­dities of liuing many Religious in a house togeather. and example. There he is inforced to behold and bewayle his owne imperfection; there he is stirred vp by the vertue of others, & instructed by the humilitie of others, this mans Obedience; the other mans Patience doth incourage him. There he is ashamed to be found more slow then the rest. There he hath some whom he feareth, there he hath others whom he loueth, and so profiteth by al. There he hath warning by an other that is blamed, there an others danger is an example for him to take heed by. There one is a safeguard to an other. There a man doth beare, and is borne with all, there he seeth & heareth many things by which he learneth. There those that are good, are cōmended, to the end they may become better. There they that are negligent are reprehended, that they may get fer­uour againe. There a man is not suffered to be idle and dul, nor to do as he hath a mind. There be diuers offices, and many duties of charitie performed: There euerie thing hath his time, and euery one goeth about his busines, as he is commanded. The­re the weake is supported by the stronger. There he that is in health is glad to serue our Sauiour by visiting the sick. There when one fayleth another supplieth his roome; There the members which are whole, take care for them that are feeble. The­re he that is in action, laboureth for him that is at his prayers, & he that attendeth to his prayers, beggeth earnestly for him that is at his labour. There a man hath many praying for him, and protecting him at his last end against the diuel. There he hath as many helps as he hath compagnions.’Thus farre this Authour, and much more he sayth, which whosoeuer listeth may read in the booke it self.

‘18. S. Basil the great shal shut vp these two ranks of Greeke and Latin Fathers; whom I haue reserued for the last place;S. Basil Con [...]t. Mon. c. 19. because both his Auctoritie is most weighty, and his Commendation most copious and eloquent, which alone might be sufficient to proue what we intend, though we should say nothing els. He therfore treating of the cōmodities of a Monasticall life hath this discourse. First those that imbrace this fellowshipp and this manner of liuing in common, returne to the happines to which we were bred by nature; for I do esteeme, sayth he, this liuing in common to be a most perfect thing; from which al proprietie is debarred, and the possession of any thing in priuate. It is free from all dissention, trouble and debate; and on the other side al things are common in it: their minds, their wills, their bodies, al things necessarie,The Com­mendation of a Reli­gious life, in regard of vnitie and Concord. meate, and drinke, and cloathing. They serue one God in common, their Exercises of pietie are in common; their saluation, their conflict, their labours, their rewards, and crownes are common. In it many are one, and one is not alone, but in many. What can rightly be thought of equall value with this Institution? What can be sayd to be more blessed, or imagined more feate then this concord, vnitie, & knot of frendship. What can be deuised more trimme and dayntie then this mutual temper of minds and fashions among themselues. That men picked out of diuers [Page 11] nations and countreys should so grow as it were togeather in one, through the perfect similitude of their manners and trade of life, that they seeme but one soule [...]n many bodies, or contrariewise many bodies made instruments of one soule and mind. Among these people, he that is of a weake constitution of bodie, hath the harts of many that feele part with him of his infirmitie. And he that is sick in mind, finds many at hand by whom he may be cured, and by whose help he is continually comforted. By equal right and power ouer one an other, they are each others ser­uants, and maisters, and inioying an inuincible freedome, they serue one an other with great subiection, which neither necessitie hath violently brought vpon them to their greefe, nor vnexpected Chance▪ but through their owne free will they haue vndergone it with ioy; for Charitie, hath made them of freemen subiect to one an other, and preserueth them notwithstanding in their intire libertie. Certainly God, when he made vs in the beginning, would haue vs such; and for this end he created vs. And doutlesse whosoeuer do liue after this manner, do restore that ancient hap­pinesse to the former lustre, couering the fault of our first father. For if the vnion of our Nature had not been dissolved by sinne, there had been no debate, nor disa­greement, nor warre among men.It is an imi­tation of our Sauiour and his dis­ciples. These are the true followers of our Sauiour, and do truly expresse the life which he led among vs. For as he when he had assembled the number of his disciples, had al things in common, and made himself common and familiar vnto them: so they (if they obserue iustly the rules of their Institute) obeying their superiour, do imitate the manner of liuing of Christ and his Apostles. And preseruing peace & quiet of mind; they resemble the life of Angels.And of the Angels. For among the Angels there is no strife, no contention, no debate, but euery one in particular inioyeth al things which the rest haue, and haue notwithstanding their owne riches wholy to themselues. For the riches of the Angels are not such as can be bounded with limit, or being deuided among many, must necessarily fal lesse to euery ones share; but their riches are spiritual, and consist in the mind; and therfore al are equally inriched with the goods, which euery one hath whole and intire to himselfe; because al do possesse them with out grudge, or contradiction. For the Contem­plation of the soueraigne Good, and the assured Comprehention of al vertue, is the Angels treasure, and is of that nature that though euery one haue perfect possession therof to himself, al of them may neuerthelesse perfectly inioy it. So with out doubt the louers of true deuotion, hauing their mind fixed not vpon earthly, but vpon hea­uenly things, with a kind of Indiuisible diuision of those heauenly riches among thēselues, al & euerie one are partakers of them. Moreouer resembling the forme & fashion of a heauenly life & state, through the commendable māner of liuing which they lead in cōmō, 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 cōmō to al.They bring cor­rupted [...] ­ture to the former [...]. They giue vs playnly to vnderstād how many & how great benefits our Sauiour Christ hath obtayned for vs, through the flesh which he tooke vpon him; in that they recōcile 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 dismēbred & broken.’

‘19. I do not speake these things to the end, to amplifie in words the vertues & [Page 12] 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 amōg them, imitating the heauē ­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,They re­semble that vnion and com­munication which is betwixt God the Father, and God the Sonne. 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 thē 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 [...]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,They are terrible to the di [...]els 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 attēp [...]. Of these Dauid doth sing in his Psalmes;Psal. 131. Behold how good and how pleasant it is for B [...]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 [Page 13] of Religion by the name which it beareth. And some deriue it from the Latin word (Relego) which signifieth to read,The deri­uation of the word Religion. 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,Cit. de na. Decr. l. 2. Isid. 10. Elym [...]. c. 17. or to bind fast; which S. Thomas declaring more at large in the beginning of the booke which he writ against the Opposers of Religiō, 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,S. Aug. de vera Relig­cir. [...] [...]inem. 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,S. Thomas 5. [...]mpugnātes Relig. and haue capacitie thereunto, must returne and conioyne them­selues to God againe. And the first bond wherwith man is ioyned and fastned to God, i [...] 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 [...]atherlesse and widdowes in tribulation, as S. Iames speaketh. The first signification therfore of Religion is common to all Christians;Iacob. 2.27. 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 erected for the performance of them. Thus sayth S. Thomas in that place. But you wil better conceaue his meaning, if first you vnderstand, that the word (Religion) signifieth two things. Sometimes it is taken for one particular kind of vertue,The word Religion signifieth two things. which wee cal Religion, and is a brāch of Iustice: sometimes it is taken, for a state of life, grounded in this vertue.’ Wher­fore if we once know the nature, and qualitie of the vertue it self, we shal the easier come to vnderstand what the state of Religion is.

2. It is therfore a general doctrine among Diuines,The office of Religiō as it is a particular vertue. that the peculier office of Religion, as a particular vertue, is to worship God duly, and as his infinite Maie­stie doth deserue, in regard of his Excellencie and preheminency aboue all things and for the great benefits which we haue receaued and dayly receaue at his hands. Which worship being partly inward in the mind, and partly consisting of outward duties, as Ceremonies, Rites, Sacrifices and the like. The vertue of Religion com­prehends them both, and performeth both the inward and the outward Actions. And they that imploy themselues in these kinds of seruices towards God, & bestow themselues wholy in them, are called Religious. But to the End that a Man may be sayd to be in a Religious Estate, it is moreouer necessarie, that he giue himself so wholy to the workes of diuine worship, that he rid himself of al things that may hinder him in the performance of them. For as S. Thomas sayth wel in the same place, as in [Page 14] baptisme we die to sinne, so by taking vpon vs a Religious state, we die moreouer to the world, as much as concerneth that particular worke which euery one doth pro­fesse. And as the life of the soule is taken from it by sinne; so the seruice of God is hindred by worldly businesse. Which the Apostle doth giue to vnderstand, when he sayth:2. Tim. 2.4. No man being a souldiar to God, intangleth himself in secular businesse.

3. Now if we rightly consider, three things especially in this world, hinder vs in the seruice of God.Three things hinder vs in the ser­uice of God. Riches; Bodily pleasures; (not only those which are vnlawful, and forbidden by the Commaundements of God, for they are sinfull) but those pleasures also which are bounded with wedlock: and lastly our Owne Wil; which (if we giue it the reyns) growe's vnruly and carrie's vs to al ambitious pretences of superioritie and commaund. Wherfore they that wil truly and wholy dedicate themselues to God, must barre themselues of these three things: to wit, of Riches, by Pouertie; of Wedlock, by Chastitie; and curbe the vnrulynesse of their wil, by Obe­dience. And thus we come to haue the description of Religion, which we sought for al this while. For, Religion is a state, What Re­ligion is as it is a State. which endeauoureth to Christian perfection, by the three vowes of Pouertie, Chastitie, and Obedience. The Christian perfection of which heere we speake, without al doubt consisteth in the loue of God, casting aside the loue of our selues, and of all Creatures. It is sayd therfore that this state endeauoureth to this perfection,It endea­uoureth to perfection. and not, that it hath already got it, or that it is alrea­dy perfect; because it is not required that a Religious man should be already per­fect, or haue attained absolute perfection; neither doth he make profession of that: but he satisfieth his obligation, if he aspire and endeauour to it. Finally it is called a State, because it is necessarie, that this kind of life be constant, firme, perpetuall, immoueable.And is a state. For it is one thing to be pe [...]fect, and another thing to be in State of perfection. Al may be perfect through vertue, & Innocencie, & holynesse of life. To be in a State, something els is required. As if one man serue an other man, and doe it of his owne good wil, how much, and how long he pleaseth, (as one friend is wont to wayte vpon an other;) this doth not alter his state, and condition. But if a man giue himself wholy ouer for euer, and bind himself vnto another; this al­ter's his estate; because of a freeman, he mak's himself a bond-man: so the workes of pietie and Religion of themselues, do not make a Religious man; but it is more­ouer required,Two things put a man in Relig. estate Vo [...]. first, that by promise and expresse vow he oblige himself to those workes, so that from thence forth he is not free to leaue them, nor so much as to haue a mind to leaue them when he wil. Secondly this obligation must be vnder­taken, not for some certaine determinate time; but for ones whole life time: and when these two things meete togeather, it is called a State, by reason of the firme­nesse and stabilitie of it. and Per­petuitie. Which firmenesse and stabilitie is made much more strong, and of greater weight by the Auctoritie and Approbation of the Pope; who as in al other things so in confirming and establishing Religious Institutions▪ In a course approued by the Pope. beareth that sway, which beseemeth the person of him, who is Christ's-vicar vpon earth, with power to bind in heauen whatsoeuer he shal bind on earth. His approbation therfore is so necessarie, that without it, the very vowes which we make haue not that force,Religions are not to be founded without the Popes [...] and strength which otherwise they haue; and the Religion it self is not truly a Religiō; not that the Popes Approbation doth pertayne to the intrinsecal nature of Religion▪ (For that is grounded vpon the Institution of our Sauiour Christ, and the Euangelicall doctrine) but because, as in seueral manners of liuing, which are [...]uerily brought in, as men are seuerally disposed, there may be many errours and [...] and auoid these errours, it hath beene profitably prouided, [Page 15] that no man should foūd a Religious order without cōsent & Approbation of the Sea Apostolick. And for any thing we find recorded, S. Dominick, & S. Francis (each of them seuerally for their owne order) were the first that presented a draught of their Institute, to Pope Innocent the third, to be approued by him: & this they did rather vo­lontarily & of their owne accord then cōpelled by law or Cānon. And it happening about the time of the Councell of Lateran it was decreed in that Councel, that euer after it should be generally practised; which decree not many yeares after was reuiued by Gregorie the tenth, in the Councel of Lions, & so brought in vse in the whole Church.

4. By this therfore which hath been sayd, we may discouer somewhat, not only what a Religious life is, but the beautie & excellēcie thereof, it being the prime of so great a vertue, as is Religion.Religiō the greatest of Moral ver­tues. For Religion though it be reckned amōg those which we cal Moral vertues, yet of Moral vertues, it is the greatest, and though the imme­diate obiect of it, be not God, but the inward, or outward actions of man, which it vndertaketh to direct, fashion, and traine vp in the seruice of God; it hath notwith­stāding so neere relation to that infinite Maiestie, that it is the very next of al others to the three Theological vertues, which by beleeuing, hoping, and louing, do as it were plunge and steepe themselues immediatly in God. Now the flowre of Religion, is Sanctitie. S. Thomas 1.2. q 71. Sanctitie the flowre of Religiō, & Queene of Moral vertues. The Office of which vertue, as Diuines deliuer, is to present our soules to God, pure, innocent, vnspotted, and to consecrate the same, with al the powers and forces thereof vnto him. And it is of that extent and command, that al other vertues, are as it were subiects and seruants to wayte, and attend vpon it; Some by purifying our wils, some by inlightning our vnderstanding, some by restraining our lustfull desires. The effects also, & daughters of it, (as S. Thomas cals thē,) are most noble, to wit, prayer & deuotiō. Prayer brings vs into familiaritie with God & into his bosome; deuotion makes vs readie, and cheerful in al things belonging to his seruice; which cheerfulnesse & feruour,Ibidem. is of so great cōsequence, that when it is wāting, our dutie is lesse gratefull to him, and whensoeuer it doth attend our workes, they are farre more commēdable, & more accepted. This vertue of Religion therfore, which is so noble, togeather with the goodly attendance, which it hath, as we haue sayd, is the very soule and life of a Religious Estate; and carieth with it so great a port & estee­me, that in cōparison of it, the very Religion & pietie of other states doth not seeme Religion; not that in very deed it is not, but because it is so farre beneath the other, and so dimmed with the brightnesse of it, that it is hardly seene. And the very name doth testifie as much, for commonly when we name Religion, no man thinks we speake of the particular vertue, but of a Religious Estate; and none els are vulgarly called Religious, but such as haue forsaken the world, and bound themselues by vow to the perpetual seruice of God.

5. Whereas therfore Aristotle doth teach (and it is certaine) that there be three things which we cal Good, Aristotle 2. Eph. [...]. wherwith men are taken, and esteeme themselues happy;Three things which [...]ad mens [...] in this life. to wit, that which is Profitable, that which is Honest and worthy, and thirdly that which is Pleasant and delightfull. It is my intent in this treatise to shew that these three kinds of Happinesse do ioyntly meete in Religious Estate; whereas it is very seldome seen that in any other thing of this world they should be found al three. For commonly wholesome things are bitter and distastful; things pleasant and delicious,Spirituall things per­fectly Good. are not vsually so worthy and honest: but al spirituall things haue al Happinesse in them, as being euery way good. Yet, as it is wel obserued by Aristotle, great heed is to be taken, whether that which we cal Good and happy, be so indeed, or only seeme to be so:Id. [...] Eph. 1. for oftimes a thing seemes good to many, because themsel­ues [Page 16] be il disposed. As for example; to be lanced, is really good and profitable for one that hath a disease, but it is not good for one that is in health: contrariewise a cupp of cold water is pleasing to a feuerish body,Id. 3. Eph. 2. and seemes good; but if he be sound of his wits, he wil not take it. The same we may obserue in our inward behauiour.Seeming Happinesse deceitfull. For if we aske a Heathen, or an Infidel; nay if we aske a Christian Man that is Couetous or Ambitious, what he thinks profitable, or honourable, or delightful, each of them wil answere according as they are affected; one wil name Riches and Wealth, an other wil reckon Honour and Preferment. Wherfore as Artificers and buylders of houses, so we must measure and iudge of these things by rule and square, that we fal not into great errours in abusing of so mayne con­sequence: And certainely the End of euery thing is that, which must be the Rule of al other things that haue relation vnto it; and by it we must make an estimate of them. What is therefore the End why al men haue receaued their soules, their bodies, and whatsoeuer els, and to which they are caried, by secret instinct of natu­re, and apparent motions of grace? Without al doubt this End is Blisse, and Eter­nal blisse. For there is no true blisse, or happinesse but that which is Eternal, al things therfore which offer themselues vnto vs vnder the title of being good or happy,By our End we must measure [...] Happi [...]nesse in this life. must be squared by this End. And those that conduce to the compassing of Eter­nal Happinesse, are truly and solidly profitable. Those againe which present vnto vs a tast of those high delights and vnspeakable ioyes, are truly pleasant and deli­tious. Finally those are truly Honourable and glorious, which come neerest to that only true and euerlasting glorie, and be in a manner coupled with it. So that who­soeuer beleeueth assuredly, as al Christians do, that there is an other life, in which Eternal Happinesse is to be injoyed by man, and that this Happinesse is the End for which he was created, must needs make it the vtmost bound of his desires and thoughts, as the only profitable, only delightfull, only glorious, and con­sequently the only good and happy thing. Therfore in this ensuing treatise, I shal make it playne that al this, is largely and abundantly contayned in a Religious Estate.

THAT MAN IS NOT HIS owne but Gods, and this for seauen Causes. CHAP. III.

OF the three kinds of Happines, contayned in a Religious Estate; of which I am to treate, the vtilitie, or Profitablenes thereof co­meth first to hand. For though there be commonly lesse doubt made of it, then of the other two, and all doe willingly grant that Religion is full of all Spirituall commodities: yet it wil not be amisse to in­treate particularly of this very thing, as being in it self very great and singular: and which alone may be sufficient to moue any liuing soule. For we see that in earthly things the regard of temporal profit is so strong and forcible, that it makes a man aduenture vpon businesses very paineful and laborious, and stoop many times very [Page 17] low of much greater force therfore must all spirituall profit be, which as I sayd, is the only true and solid profit, not short and temporall, but eternal; yet not with­standing to make it more certaine, and cleere we must establish one thing, as the ground-worke, not only of this present discourse, but of all Christian perfection; to wit,All men by nature are bound to serue God. that all men are bred, and borne by nature vassals, and seruants of our greate God, and as such, must in all things, greate and litle, obserue his will, and be wholy at his Command. For it is a generall errour, which hath possessed the harts of most men, not only of them that be wicked and debaushed, but of many that liue not ill, to think, that it is enough to abstayne from synne; that for the rest, they may choose what course of life they list, and in the course they are, liue as they list, and take their pleasure, and ease: contrarie to which errour, we must lay this strong foundation, as I sayd before, that it is the very nature of man to be vnder one true, and Liege-lord; to wit, the infinite, and soueraigne power of God. Whose will and appointment must be the rule and modell of our life, of all our Actions, & of whatsoeuer is in vs; and if we will liue as we ought, we must not stirre neither hand not foote but at his direction.S. August. tract. 29. [...]. For as S. Augustin sayth in a certayne place fitly to this purpose; What is more thine owne, then thy self, yet what is lesse thyne owne then thy self, if that which thou art, be anothers? And as a labouring beast, belonge's wholy to the man that owes it; so man, much more belonge's to God, and is all and wholy his, Wherfore as we say it is a good beast, which runne's not restily of his owne head, but moue's as his Master guide's him; so man be­haue's himself like himself, when he attend's vpon God with will and worke, and referre's himself wholy vnto him. Contrariewise, when forgetting God, he think's to be his owne Maister, and will dispose of himself, and his actions as he pleaseth, turning sayle to euery wind of his owne will; it is a farre greater deformitie in him, then for a restie Iade to kick and runne away from his Maister. Which holy Scripture doth fitly expresse saying:Iob 11.12. That the vayne man is li [...]ted vp with pride, S. Greg. 10. mor. c. 10. and thinks himself borne as free, as the colt of a wild asse. Vpon which passa­ge S. Gregorie doth discourse in this mannuer, it is necessarie that man should be restrayned in all his courses by order of discipline, and as a labouring beast, serue vnder the collar, held in by the decrees eternall. ‘He therfore that couetts to do whatsoeuer his vnbridled licentiousnes lead's him vnto, what other thing doth he desire, then to be like the colt of a wild Asse, shaking off the collar of discipli­ne, that he may wildly roue through the woods of his lust. And a litle beneath. Therfore if we wil not be like the colt of a wild Asse, we must first of al search out the signes of that which is secretly appointed by God, that what soeuer we haue a mind vnto, we keepe our selues vnder the collar of supernall gouernment; & fulfill our desires so much the more profitably for to liue, by how much we tread downe the desires of this life, against our owne inclination. This seruitude and bondage of man, which is so naturall and so profitable, S. Augustin did well vn­derstand; and doth learnedly expresse it, shewing that this was the very cause why God did lay a command vpon our first Fathers in Paradise, and such a command as we read he did: to wit, to put in vre his iust and lawfull authoritie ouer him & ouer vs all who were then contayned in his loynes.S. August. in Psal. 10. Can [...] 2. For, sayth he, if Adam should haue reasoned thus with himself; if this tree be good, why may I not touch it? if it be naught, what doth it in Paradise? God would haue answered, the tree is good, I will not haue thee touch it, why? Because I am Lord, thou art a seruant. This is [Page] all the reason,Idem de [...]. ad literam. lib. 8. c. 6. if it seeme litle reason to thee, thou scornest to be a seruant, and en­larging himself elswhere vpon the same subiect, he saith. It was necessarie that man being vnder God, should in some thing be restrayned, that his subiection and obedience, might be the vertue by which he should deserue the good wil of his Lord and Maister; which Obedience I may iustly cal the only vertue in bred in euery reasonable Creature, liuing vnder the command of God. And that the first and greatest of al vices, bringing vs by swelling pride to ruine, is to couet to do as we list, which vice is called disobedience: man therfore, vnlesse he had been commaunded something, would not haue knowne that he had a Lord and Mai­ster; wherfore to conclude to our purpose, it is certaine that if men wil do that which is their dutie, they must order their life wholy dependent of God, and tye themselues to his conduct and gouernment, and be as attentiue to obserue his pleasure,Ps 122.2. as the eyes of seruants be in the hands of their Masters, and the eyes of the hand­mayde in the hands of her mistresse, as the Psalmist speaketh.’ Which is the same which S. Gregorie sayth in his morals,S. Greg. mor. [...]. c. 16. as dutiful seruants haue their eye alwayes vpon their maisters countenance, to vnderstand readily and performe that which is comman­ded, so do the thoughts of the iust wayte diligently vpon Allmightie God. ‘Neither is it any wonder that S. Gregorie and others of the holy Fathers should speake in this manner,Plato in phae [...]. seeing Plato, a heathen Philosopher, writeth that man is one of the free­holds of God; whence he concludeth that if a man should kil himself, he should wrong God, for thou also sayth he if one of thy bondslaues should make away himself without thy priuitie and consent, wouldst thou not be angrie at it? Wher­fore seeing it doth so highly import vs to vnderstand that God is truly our Lord,Amos 9.6. of whom the Prophet sayth, our Lord is his name, and that we are his seruants, it wil be necess [...]ie for vs to consider the causes of this subiection, which doth lay vs, and al that we haue so low at his feete.’ And of many causes which might per­haps be [...]ound out, we wil breefly touch seauen, which at this present do oc­curre.

God hath command ouer vs by reason of the excel­lencie of his nature.2. The first cause is, the Noblenes and excellencie of the diuine nature; special­ly cōpared wi [...]h ours which is so infirme, abiect, and almost nothing, the strength of which reason I wil shew out of Aristotle, because the light of nature wil giue the more light vnto it. He therfore proueth that one man may be iustly subiect to an other man by nature; because in al things which haue their being by concourse of many togeather, and make as it were a communitie, some of them must neces­sarily and by nature commaund, [...] and others be subiect; which he sheweth through all kind of things. For among those which haue no life; in mixtures, some one element doth stil preuayle, as fire, in things which are light; earth, in things which are heauy, and so in others; in liuing things; the soule hath naturaly commaund ouer the body, and doth gouerne and moue it, as it wil; And in the soule it self, if besids the natural inclination, it haue also reason, as it is in man, without doubt reason, as more noble, doth by right commaund, and so by consequence man, among al other liuing things, and among men the masculin sexe, as being the better and the worthyer of the two.Soueraign­tie is natu­raly due to that which is most ex­cellent. From which discourse [...]e concludeth, that soueraigntie is naturally due to whosoeuer among the rest is most excellent. As when we see a man that is wel made, and of an excellent feature, we say he is worthy to cōmand, which if it be true in regard of the body, much more in regard of the mind, though the beautie of the mind be not so easyly discouered, as that [Page 19] of the bodie: Thus farre is the discourse of Aristotle, where moreouer he declareth▪ what he meaneth by seruile condition and subiection, for he sayth that a Seruant, or Slaue, is to his Ma [...]ster, as a parte of any thing, is to the whole, or as a thing that is in possession, is to the possessour, for as a parte is not properly for it self, but for the whole of which it is parte and that which is in possession, is not for it self, but for the possessour; so is a seruāt his [...]aillers, al that he is: seeing therfore as we find by the discourse of this Philosopher, there may be so great a distance betwixt creatures themselues, that some by nature, may iustly be subiect to other some among them; how farre true shal this be found to be, betwixt God and man? For a man, th [...]ugh he excel an [...]ther man neuer so much, yet the difference can be but in wit, or learning, or wisdome, or some such accidental qualitie, and though it be neuer so great, yet it is limited, and not so very greate neither: for in na­ture there is no difference, euery one of vs hauing a body of the same earth, and a soule of like substance to an others soule:God inf [...]i­tely more Excellent then man. But if we compare man with God, wisdome with wisdome, goodnes with goodnes, power with power, essence with essence: The distance is not only infinite, but whatsoeuer man hath, he hath it from God, and of himself he hath nothing: and therfore we may truly say of him that in very deed he hath nothing, or rather, is nothing. Wich is the reason,1. Tim. 6▪ 15. why Saint Paul saith, that God is only Powerfull, and our Sauiour himself, that he is only good; and Iob, Matth 19.17. that he only is. And if the whole globe of the earth, as is taught in the Mathematicks, compared with the circumference of the heauens, be,Iob 23. but as it were a point, notwithstanding that the earth of itself, is of so great a bulk, and the heauens haue their limits; what shal we think that one man can be, being compared with that Infinitie, and that Endlesse Bottom, in which so many perfections without number,Ps. 144. [...]. and measure, do concurre, which the Prophet Dauid with great reason admiring sayth: Great is our Lord, and exceedingly to be pray [...]ed, and of his greatnes there is no end.

3. The second Cause why we are not our owne,God crea­ted vs which is a 2. cause of our subiec­tion. but Gods, is because we are made and created by him. For among men, though there be many reasons, and grounds, wher-vpon we pretend right to the things of this world; as by purchase, or deed of guift, and the like; yet no Title can be greater, or more iust, then when ourselues haue made a thing, or begot it. Who doth plant a vineyard; sayth S. Paul, and doth not ca [...]e of the [...] thereof; 1. Cor. 9.7. so whoeuer buyldeth a house, or maketh a chest or any other worke, with his owne hands, by all right, and law, is Lord of that worke, which is of much greater force in God: for by arte no man can do mo­re, then giue an outward shape to a thing, he cannot produce the nature it self, or substance of iron, or wood, or any thing els, nor so much as come neere vnto it; but God,Conf. [...]. as S. Augustin speaketh, toucheth the very bottom of all things, that is, the very vtmost, & farthest degree of their Essence, by his strength & power; and so we find that vpon this title cheefly, holy Scripture doth grounde the soueraign­tie of God,Ps. 23. The earth is our Lords sayth the Psalme, & the fulnes therof, the sea [...] his, & as it were yealding the reason therof, he addeth, & he made it, & [...] hands haue soun­ded the dry land, Ps. 94.5. Ps. 88.12. And againe, The heauens are thine, and the earth is [...], thou has [...] soun­ded the circle of the earth, and the fulnes therof. Thyne is the day, and thine is the night, thou hast made the dawning of the day, Ps. 7 [...].16. and the Sunne. And in an other place Myne are al the wild beasts of the woods, Ps 49.10. the beasts vpon the [...]s, and the ox [...]n; [...]yne is gold, Agg. [...]. [...]. and mine is syluer: finally in the booke of Iob, God doth challeng to [Page 20] himself all things togeather, [...] Act. 17.24. all things vnder heauen are myne. And Saint Paul in his learned sermon preached at Athens. God who made the world, and all things that are in it, he being Lord of heauen and earth, &c. wherfore seeing he hath soueraignty ouer all other things because he hath made them all, why should he not also haue it ouer men? Of whom he speaketh in this manner, by his Prophet Ezechiel. Behold all the soules are mine, [...] as the soule of the Father, so the soule of the sonne is mine: S. Bernard therfore in one of his sermons doth with great reason conclude from this ground among the rest,S Bernard [...]. that wee are wholy gods who made vs, as a worke is the workemans. Behold he is at hand who made heauen and earth. ‘He is thy Crea­tour, thou art his creature; he thy Lord, thou his seruant; he the potter, thou the vessell, Thou art debtour therfore to him of all that thou art, from whom thou hast all. To that Lord I say, who hath made thee, and hath done well for thee, and doth serue thee with the course of the starres, and with seazon of the ayre, and the fruifulnes of the earth, and the plentifulnes of fruites. Him cer­tainly thou must serue with all thy force, and hartyest strength, least he behold thee with an angrie eye, and despise thee, and consume thee for euer. And to like purpose S. Laurence Iustinian writeth thus. Reason bred in the very bowels of our soules,S [...]auren [...]e Iu [...]n lib. de [...]bed. [...]. 5 doth call vpon euery one to subiect himself to him, from whom he hath his being: for the nature of man being created by God, and persisting actually in being through him, by necessarie course of equitie and Iustice, stands obliged to the commands of his Creatour. For though man haue receaued benefites with out number for which he is bound to serue God, yet this only thing of it self doth oblige him to obedience euen vnto death, that from him he hath his being. Finally Lactantius sayth also well to the matter which we haue in hand.Lact [...]ntius [...] c 27. It is apparent that there is no hope of life left to man, vnlesse he acknowledge God, casting off all former vanities, and wretched errour, and serue him, renouncing this transitory life, & informe himself in the practise of Religion by the principles of Iustice. For this is the condition with which we are borne, that we performe our Iust & boun­den dutie to God that made vs. That we acknowledge him alone and follow him. This is the bond of pietie with which we are obliged, and bound to God, and from which Religion it selfe hath the name which it beareth.’

The [...]. Rea­son of sub­iection is because God is our end.4. The third cause of this subiection, is taken from the End of man; for when soeuer any thing is made for an other thing, it must necessarily be subiect to that for which it was made, and be in a kind of seruitude and bondage vnto it, and as I may say, alwayes Eying it. Now certainly nothing is, or can be the End of man, but God himself. For which reason it is sayd of him in the Apocalips, That he is the Beginning and the End, Apoc. [...].17. the first and the last; for as the couer is made for the target or shield, the scabberd for the sword, and a howse is made for dwelling, so man is made for God only;S Thomas [...]. & q. 44. ar. 4. for as S. Thomas sayth, the cause efficient and the effect, must of necessity haue one & the same end proposed vnto them, as the end of the house which is built; and the end which the buylder had in buylding it are all one; seeing therfore God (who through the excellence of his nature standeth not in need of any good which is not himself) cannot be moued to any work for any other cause but for himself, it doth necessarily follow, that man also can haue no other end but God, which may be gathered euen out of the naturall order which we see in all things: for all are so connexed, and hang so one vpon an other, that the inferiour & lesse perfect, are made for the vse & seruice of those that are more noble and per­fect. [Page 21] And so Aristotle vnderstood that the plants and all things▪ that haue life,Arist. 1. but not sence,Pol. c. 5. were made for those that haue life and sense; and these againe for man. And among these such as are tame and domestick, were made for food, and other vses; the wild and sauage: partly for food, partly for the help of man in other things,S Bernard in Ps. qui habitat serm. 13. as for cloathing and other necessaries. But S. Bernard doth much better declare this matter; for he sayth that all these things were giuen vs by God for some cōmoditie of ours; some for sustenance, some for Instruction, & some for dilight & pleasure; many of them for our correction: By the example therfore and subiection of these things we may learne (and so we must,) how obedient & subiect we ought to be to God; for we see that oxenplough the grownd for vs, with xces­siue labour, and reape no profit by it; horses serue vs for carriages, for iourneyes, for races; doggs [...]unt carefully for vs, and guard our howses and persons; and are so ready at command that with a word they make after the game, and with a word they are checked, and hollowed off, as no seruant can be more ready and obseruant. And the same may be sayd of many more in their seuerall kinds.

5. Neither shall we need to think our selues lesse happy and fortunate,To be Created for God and not for our selues is more no­ble. or lesse noble, because we are not borne for our selues but for an other. For indeed it were something to be stood vpon, if we must haue had this relation to some ot [...]er Crea­ture like our selues stinted and limited in perfection: but seeing it is God vpon whom we depend, who is perfection so high and so Infinite, it is so farre from diminishing our honour and dignitie, that it doth greatly innoble it. For, as we sayd a little before, God hauing no other End but himself, man by this meanes is aduanced to the participation of this End, which is a thing exceeding Honourable; neither can there happen to man any thing more glorious then it. And it is the more to be prized, in regard that the noblenes of this End doth bring with it many great helps for the attayning of it.S. Augustin de doct. To which purpose S. Augustin discourseth most excellently: for hauing distinguished all things into two ranks, and placed one ranke of such things as we may inioy,Ch [...]st [...] c. 21. and rest in, as in our End; and an other ranke of those which we must vse as meanes, he aduanceth this question, whether a man ought to enioy or vse himself. And answeres it truly and solidly, that it is no way lawfull for a man to loue himself for himself; For, sayth he, if he loue him­self for himself, he doth not place himself in God. ‘But looking back vpon himself, is returned to a thing that is variable; and therfore if he inioy himself, it is with some defect and imperfection; for he is farre better when he cleaueth wholy, to that vnchangeable good. Then when he relents from it towards himself.’

6. The fourth cause of our subiection to God,The 4 cau­se of sub­iection is the Com­mandment of loue. is the Command which he hath layd vpon vs, not of seruing, or fearing or obeying him, but of Louing him, which one thing comprehendeth all the rest. And as it is a thing more proper and naturall to Goodnes and loue, to desire to be loued, rather then serued: so it maketh a soule more perfectly subiect to God; the wedge and strength of this subiection being loue; and it is a kind of seruitude farre more pleasant and more noble. That it doth more perfectly subiect a man to God, is apparent, because by loue, the parties do not only mutually dwell one within an other, according to that sayng of S. Iohn;1. Ioh. 4.16. He that remayneth in Charitie, remayneth in God and God in him; But they passe out of themselues into the partie whom they loue, and are in that rauishment or exstasis,S. Dionys [...] l. de di [...]. no [...]. c. 4. of which S. Denys speaketh, and of which the common sayng is, that the soule is rather where it loueth, then where it liueth; ‘Now if the [Page 22] lo [...] of an inferiour good, [...]. 22.3 [...]. be of this force and strength, what shall the loue of that Ins [...]nite and soueraigne good, be able to worke in our soules? especially a loue so perfect,S. B [...]s [...] [...] Ps. 12. as God requireth of vs, to wit, that we loue him, with our whole hart, our whole soule, and our whole strength. Fors as S. Basili sayth, when he requireth the whole loue, he alloweth no diuision to be made among other things; for how much loue thou spendest in these inferiour things, so much thou must needs take away from the whole And S. Augustin sayth in like manner,S. August [...] 22. that the loue of God, which in this precept is so strictly commanded, cannot indure that the least streame therof, should be deriued any other way, or the cur [...]ent towards him diminished.S Greg 10 [...]or. [...]. 4. S. Gregorie also doth say very wel. You must obserue that when holy scripture commaundeth that God should be loued, it doth not only set downe wherewith, but instructeth vs also, how much wee should loue him, adding frōthy whole hart &c.’ To the end certainly that whoseeuer desireth perfectly to perfor­me his pleasure, leaue nothing of himself to himself; Wherby it is ployne that to the end our loue may be such as it ought, and as is required by expresse commaund, it must deliuer vs wholy and perfectly to God, and put him in full and absolute possession of vs, or rather trans [...]use; and as it were empti [...] vs wholy into him. All which is done by loue.

The fifth cause is our R [...]dem­ption.7. A fifth cause most iust and weighty, why we ow our selues to God, may be, because we are bound vnto him as slaues bought by the penny; so S. Paul sayth of vs: You are not your owne, for you art bought vith a greate price. This great price is Christ himself, giuen wholy for vs, as S. Bernard sayth, and wholy layd out for our vses. And certainly neuer was man in seruice of another man,1. Cor. 19. [...]0. so properly his; as the Eternal Word of God,S. Bernard form. 3. de cir. c. 5. and Image of his Father, is properly ours, giuen, granted, and deliuered to al men in general, and seuerally to [...]uery one. At which Esay the Prophet reioycing in spirit, sayth. A little one is borne vnto vs; and S. Paul. He spared not his owne Sonne, E [...]a. 9.6. but deliured him vp for vs al, Rom. [...].32. and in an other place, who gaue himself for vs. T [...]t 2 14. And our Lord and Sauiour sayth of himself, God hath so loued the world, that he gaue his only begotten Sonne. Ioh 3.16. Wherfore if God may iustly challenge vs al & wholy for his owne, in regard he hath created vs; because he doth but demand that soule, and that body of vs, which he bestowed on vs. Certainly with much greater reason he may now challenge vs by title of purchase, since Christ himself hath payed downe for vs no lesse price, then his own life and soule, so incompa­rabily worthy and pretious; and withal, his body, and his diuine person. Wor­thyly therfore doth S. Chry [...]ost [...]me say in one of his homilies,S. Ioh. Chrys. h [...]m. [...] in [...]. Cor. seeing we liue by the death of Christ we must certaynly liue to him by whom we liue. ‘Where we may thinke, that this holy man repeateth twice, one and the self same thing, in diuers words; but if we weigh them well, we shal find that he means two seueral things: first that we liue by Christ. Secondly that he died for our sakes; either of them seuerally considered, is sufficient to obligevs wholy vnto him. But put them both togeather,S Bernard de qua r. a [...]. and euery one may [...]asyly se how the reckoning is inflamed. S. Bernard in his sermon of the fou [...]efold debt, teckoneth this obligation to be the first. First thou ar [...] deb [...]our to God of thy whole life, because he hath giuen his life for thyne, and indured most bitter torments, that thou migh [...]st not indure the eternall. And [...]uing spoken many things to the same effect, he concludeth thus, when therfore I shal haue giuen him al that I am, and al that I can do, is not al this, like a little s [...]arre in comparison of the Sun, like a droppe of water in com­parison [Page 23] of a mayne riuer; as a pibble stone, to a huge montaine; as one grayne to a heape of corne? [...]em [...]pist. 4 [...]. 1 And in an other place speaking of the same thing he sayth. To omit al other things; for this reason alone he may iustly lay clayme to our life; because he gaue his owne life for it; let not man therfore liue to himself, but to him who died for him, for to whose vse should I with greater reason liue, then to his without whose death I had not liued? And for whom can I liue with greater commoditie to my self, then for him who hath promised euerlasting life? For whom had I more need to liue, then for him that threatneth eternal fire? Finally we may easily discouer how fully this Saint was perswaded of this truth, & how deeply he had it printed in him, by an other discourse of his more large to the same effect, where he sayth most excellently.Idem de dili­gen [...] [...]. If I be debtour of my self wholy in regard he hath made me, what shal I giue him for repayring me, and repayring me after so strange a manner? For I was not so easily mended, as I was easily made. For he that made me with one only word, once spoken, in repayring me againe spake many things, and wrought wonderous things, and indured most paynful things, and not only painfull things, but things most vnworthy. By his first work he gaue me my self. In his second worke, he bestowed himself vpon me; and bestowing himself, he restored me to my self. Being giuen therefore and restored, I ow my self for my­self, and am twice debtour of my self. What shal I render vnto God now for himself? For though I could a thousand times lay downe my self, what am I to God?’

8. The sixt Cause,The sixth ca [...]se of our serui­tude is that eternal reward. and none of the least, is the infinit reward which is pre­pared for vs, to wit, the eternall and immortall glory of Heauen: In which as S. Augustin speaketh, God will possesse vs and be possessed by vs, and all for vs. Seing there­fore he is there to possesse vs, and this is one part of our eternal happines, let vs now begin to inioy this happines, and suffer our selues to be possessed by him, yea seeing we are there to possesse him,S August. in Psal. 32. let it not seeme heauy vnto vs to purcha­se the possession of so great a good, and so inestimable, at so smale and so easy a rate, as is the guift of our selues, for this in effect is the price which God hath sot vpon that glory and felicitie, and vpon those eternal ioyes, that we giue our selues in purchase of them.S. August. ser 6. de ver. dom. Which argument is expresly handled by S. Augustine in these words. ‘How much doth a man striue when death aproacheth, flying, hiding himself, giuing al that he hath to redeeme himself; taking thought, enduring torment and trouble, puting himself vnder the hands of physitians, and doing al that is in the power of man to do?How men striue to shunne temporal death, and are care­lesse of eternal. If therfore we indeauour with so great paynes, so great labour, cost, diligence, watchfulnes, and care, that we may liue but a litle longer, how great should our endeauours be that we may liue eternally? And if we esteeme them wise, who labour by al possible meanes, to differre their death to liue a few dayes, that they may not loose a few dayes; what fooles are they that liue so that they loose the euerlasting day? giue me therfore a man that liues in perfect health, and hath nothing to suffer, if any body should assure him that he might be alwayes so, and that this happy state might neuer decay; how would he reioyce and brissle vp himself, and be as it were out of himself for ioy, to be, without payne, without griefe, without end of liuing. And if God should promise vs this only which I haue now sayd, and which I haue expressed [Page 24] in such words as I am able, what would we not giue for it, if it were to be sold? What would we not giue, that it were to be bought? Would it be enough to giue all that thou hast, if thou hadst the world in possession? Yet it is put to sale; buy it if thou wilt, trouble not thy self ouer much to find some greate matter to giue for it, in regard of that at which it is valued; it is valued at what thou hast; be not sollicitous what thou hast, but what thou arte. The thing is worth as much as thou art; giue thy self and thou shalt haue it. But thou wilt say, I am naught, he will not take me. By giuing thy self to him, thou becomest good: This is to be good, to put thy self vpon his assurance and promise:’ Thus farre S. Augustine. And by it we may conclude, that the heauenly kingdome is not to be purchased but by giuing our selues wholy & sincerly to our Lord God, and what soeuer we are,Howe the guift of our selues to God is in a māner infinite. or can do. And it stands with great reason, because infinite reward deserueth infinite labour and paynes; which is not in our powre to take; it is reason therefore we should lay downe for it as much as we haue; which will be in a manner infinite; if we bestow it willingly with out end or limit.

The 7. cau­se of sub­iection is our promi­se in Ba­ptisme.9. But all the obligations of which I haue hitherto spoken; are partly naturall, and partly put vpon vs by the will and commandment of God, without our con­sent or agreement: There remayneth yet one obligation more, which of our owne accord, and willingly we haue vndergone. For as kings take an oath of alleageance from their vassals, which otherwise be their lawfull and dutifull subiects, to bind them moreouer by their owne promise and couenant; so God though by right of Creation and purchasse, and by so many other titles as I haue reckoned, he do hold vs bound and subiect vnto him; hath obliged vs not withstanding by our owne sworne-promise, to the end our [...]idelitie may be more constant by so greate a tye. This Oath is taken when by baptisme we are regenerate; in which we are not only inrolled among the soldiars of Christ,Gal. 4.5. Two parts of this pro­mise▪ but as the Apostle speaketh, we receaue the Adoption of sonnes. And it hath two parts: In the one we protest and vow to forsake & renownce the world, and the allurements therof: In the other, we yeald and consecrate our selues to God alone, not to be his souldiars only, or his sonnes, as I sayd before, but to be true and liuely members in the body of Christ, and as such, to liue noe more for our selues, and for our owne ends and occasions, but for that body of his, and for the rest of the members therof.

S. Cypr. l 1. epi [...] [...]. S. Greg. H [...]. 29. in Euang. S. Ambr. 1. de Sacra10. Of the first part of this obligation S. Cyprian, S. Gregory, S. Ambrose, and others of the holy Fathers, doe make often mention. S. Ambrose, hath this Excel­lent sayng. When he did aske thee; doest thou renounce the diuell and his works? What didst thou answer? I doe renounce them; doest thou renounce the world and [...]he pleasures therof? I do renounce them: Be mindfull what thou sayedst, and forget not at any time the tenure of thy obligation. ‘If thou giuest a bill of thy hand to an other man, thou art bound to take his money: thou standest obliged, and the lender will hold thee to it if thou flye back, and there thou art held by thy owne obligation; consider where thou didst make thy promise, and to whom.S Aug de [...]. and [...] l. 6. c. 4. Thou dist see the Church-man, but he was the minister of Christ. Thy bill therfore is registred in heauen, & not in earth. Thou hast renoūced the world, thou hast renounced these present things, be therfore carefull, & alwayes remēber thy promise. And S. August. you haue openly promised to renounce the enemie. When you sayd, I doe renounce: This promise was taken & inrolled by God & his [Page 25] Angels, not by men. Renounce him, not by word only, but in behauiour; not with the sound of your mouth, but with the deeds of your life; not with the voyce of your lips, but with words of your works.’

11. Of the second part of this obligation Sainct Paul doth often speake in his Epistles; as to the Galathians.Gall. [...].27. As many of you as haue been baptized, haue put on Christ. And farther to the Colossians. You are dead, and your life is hiden with Christ in God. Col 3.3. To which purpose also S. Gregory Nazianzen sayth. To speake in one word; the force and power of baptisme is nothing els, but a certaine coue­nant made with God of a second and better life,S. Greg. Naz. or. 40. of a more pure and more noble trade of l [...]uing. ‘Wherfore we must alwayes stand in great awe, and keepe a watchful guard ouer our soules, that wee be not found to haue made a deceitful promise, for seeing we cal God to witnes to establish the couenants made between man and man, much more ought wee to take heed that we breake not the coue­nant, which we make with God himself, as it is a thing in it self of more danger and dommage.’ S. Bernard also applyeth that place of the psalme:S. Bernard 5. quis as­cendit in ment. D. neither hath he sworne deceitfully to his Neighbour, to the promise which we make in Baptisme, and sayth. This is the profession of Christian Faith, that whosoeuer liueth, liue not for himself, but for him first who died for al; then for his Neighbour, for whom he also died.

12. Wherfore (to come to some conclusion vpon so many and so forcible rea­sons,) if wee will shew our selues men of reason and iudgment, in the busines of our saluation, we must necessarily acknowledge a great and weighty obligation towards God lying vpon vs. And I do not see in what words the force and efficacy thereof can be better impressed, then with that affectionate speech of the Prophet Dauid:Ps 21.31. And my sowle shal liue to him. For euery man must make this account, and throughly perswade himself, that he is not his owne, but Gods; and whatsoeuer he hath, whatsoeuer he is worth, what­soeuer he is; he is not to serue himselfe with it, and his owne ends, but to serue God alone, with continual relation vnto him. And must be content alwayes to be at his command; and be glad of it. And with all the forces and inclinations of his mind and wil, continualy labour that his thoughts, actions, endeauours, and himself wholy, be conformable to the wil and pleasure of almighty God. Finally he must alwayes beare in mind, and expresse in behauiour that which the holy Prophet conceaued when he sayd, I am made like a labouring beast before thee, Ps. 72.23. and I am alwayes with thee. Thou hast held my right hand, and hast lead me in thy wil. Neither must we think much to be as obedient and seruiceable to God,It is not much that we should be as obe­dient to God as beasts are to man. as beasts are to man. For if man require seruice of beasts which he made not; and ouer which he hath no title and right of cōmaund, but by preheminence of Nature: how greatly must we be subiect and obedient to God, seeing by nature we are so farre beneath him, and moreouer were created by him, and stand obliged by so many other titles? And seeing our case is thus, let vs also consider how greeuous a fault it must needs be (nay how many faults there would be in one) if a man should couet to be his owne Maister, and dispo­se of his life and actions as he list himself, not according to the wil of God; but liue in manner as if he had no dependance at al of him, and were wholy of himself, and at his owne dispose. For what can be more vnseemly, or more disordered, then a seruant that wil be stil flinging out of doores, and shunning his Maisters howse; [Page] or when he is within doores, regards not his Maisters pleasure? Of wich kind of people,Hier. 2.20. that saying, or rather check of the Prophet, may be fitly spoken: Thou hast broken the yoake, thou hast burst a sunder the band, thou hast sayd, I will not serue. And what torment & punishment doth attēd vpon these crimes?S. Bern. ser 20. in Can [...]. Certaynly that which S. Bernard hath left written in a certaine t [...]eatise, saying: He is manifestly worthy to die,He that liue's not for God, liue's for nothing. who refuseth to liue to thee ô Lord Iesu; & he is dead: & whosoeuer is not wise to thee, is a foole: and he that taketh care to be for any other end, but for thee, is to no end, & is nothing. Thou ô God hast made al things for thy self, & he that will be for himself and not for thee among al things beginneth to be no­thing. And S. Cyprian. S. Cyprian cont. demetr. ‘Thou requirest seruice from thy seruant, and being thy self a man,We serue not God, & are angrie if men serue not vs. thou forcest another man to obey thee; and though both he, and thou be borne into this world after one māner, & both of necessitie be to die, your bodies be framed of the self same matter, your soules be of like substance; vnlesse thy ser­uice be done to thy mind, vnlesse thou be obeyed out of hand, thou art sterne, & seuerely vrgest thy seruice; thou beatest thy seruāt, ofttimes thou dost punish & torment him with hunger, & thirst; & wretch that thou art, dost not acknow­ledge thy Lord, thy God; and yet wil exercise thy auctority thus ouer men?’

THAT A MAN DOTH DISCHARGE THIS debt by giuing himself wholy to God in a Religious Estate. CHAP. IIII.

IF this which we haue sayd be true (as it is most certainly true) con­cerning so great a debt, & a debt of so many titles which man doth owe to God, doubtles there lyeth vpō euery one of vs a heauy charge and care; and our case is somewhat feareful. For we haue not to do with a creditour that is a man like our selues, whose hands we may escape, but with one from whom we can no wayes hide our selues, but that he is able at al times to lay vs vp in prison, Til we haue payed the very vtmost farthing. Nei­ther is it a slender offence, or one single errour, if we denie our selues to God, whose we are al, and wholy: but it contayneth as many errours in it, as there be titles for which God may iustly clayme vs. Wherfore if our Lord God would take the ex­tremitie of the law against vs,Ma [...]. 5.26. & cal vs in a seuere Audit to giue a streight account of our whole receipt, no man at al would be found sufficient. For though we lay downe al before him (which some man would thinke to be very much) we can lay it downe but once;No man is able, to paye God so much as he owe's him. & yet al that which we haue, is not once only due vnto him: so that when in this manner we should parte with ourselues wholy, & with our whole substance, it would perhaps discharge some one single bil, and scarce that, but al the rest would remayne vnansweared. Whervpon S. Bernard hath this witty saying Wilt thou haue two sonnes in law by one daughter? as the prouerbe goe's: Though heere thou lookst to haue many more then two. And yet the goodnes of God doth beare it, and not only beare it, but is glad of it, and doth hold himself not only satisfied,S. Bernard ser. de qua­drup. debito. but wel dealt with al, if we once offer our selues wholy vnto him: which is performed in a Religious Estate. For in it al Religious wholy, togeather with their whole endeauours, are perfectly giuen and conse­crate [Page 27] to the eternal Maiestie, no part or parcel reserued. It presenteth to God their bodies, & mouldeth them so by Chastitie, and perpetual Continence, that they are apt for whatsoeuer good Impression, and ready for al the Commands of God, as hauing their loynes girt, according to the wil of our Sauiour (which S. Gregory applyeth to Chastine, Luc 11.15. S. Gregory. Hom. 13. in Euang. & being like to men wayting the coming of their Maister, it offereth vp their soules, which is a guift of farre greater value. Their life is wholy deuoted to the seruice of God, al their works, al their endeauours, their watchings, labours & paynes, their whole practise; finally, that which of al the rest is the cheefest, their wil (the Ladie & Mistresse ouer al that is in man) is de­dicated vnto him: & by it consequently the whole man deliuered into his posses­sion, and this by vertue of Obedience, of which they make a vowe, binding them­selues therby not to desire any thing contrarie to the wil of God.To be subiect to God is our greater happines. Wherfore as it is the greatest happines and benefit that can fal to man, to be wholy subiect to God and wholy his, our whole saluation consisting in it; so this very thing is best and most assuredly performed in Religion: in which euery one resigning his owne wil & choyce, doth deliuer it into the hands of God, in presence of an other man, that the resignation therof may be the more certayne and euident: And it is the common doctrine of al Diuines concerning the nature and force of Religion, that it doth contayne a true and perfect deliuery of our selues to God, by solemne vow, so S. Thomas among the rest doth learnedly teach,S. Thomas 4 sert. d. [...]7. q. 2. p. 3. and declare's it by this Example. As when a man hath promised a peece of land, and afterwards makes deliuerie of seizing in, or hauing promised to be an others seruant, and putt's himselfe presently into his seruice: The same doth he that giueth himself in this life to God,S. August. in Ps. 131. deliuering also possession of himself into his seruice. And S. Augustine vpon those words of the Psalme. As he hath [...]w [...]rne to our Lord, hath vowed to the God of Iacob: doth discourse to the same purpose. What do we vow, sayth he, but to be the Tēples of God. For we can offer nothing to God, more acceptable, then if we say vnto him, with the Prophet Esay,Es 26 [...]u [...]ae [...]0. Possesse vs. S. Chrisostome also in that elo­quēt epistle to Theodore the Mōke, hath this excellēt saying? Now then hast nothing in thee at all,S. [...]h. Chry­sost ep ad [...]h [...]od. at thine owne dispose; since thou hast begunne to serue vnder so great a Cōmander: For if the wife hath not power ouer her owne body, but the Husbād, much more those that liue rather to Christ our Sauiour, then to themselues, cānot haue the disposal of their owne bodies.C. 2. c. 3. And Cassian sayth, that this was one of the cheefe documents in which the ancient monks did instruct, and most carefully practise their followers. That they should not only renounce their external goods, and possessions, but withal acknowledge that they were noe more Maisters of themselues,S Basile Ep. ad Canon. S. Bernard de praecep & disp. but had giuen ouer, & lost al power & commaund in that kinde with whom S. Basil agreeth, saying: that euery Religious body must fully perswade himself that he is no more his owne man, but bound by God a slaue to his bre­thrē, & must make no other account, but behaue himself accordingly. S. Bern. is of the same opinion,Idem in Ps. qui heb. 1.8. and confirmes it out of the rule of S. Benet. that a Religious mā hath not power ouer his owne body. And explicating that passage of the Psal. yet with thy eyes thou shalt see, The eyes of Reli­gious per­sons are not their owne. he sayth that this hath relatiō to the time to come, to wit, when we shal come to the sight of God, in which God wil restore vs to our selues againe, & wil moreouer giue himself vnto vs: for here euery Religious man must acknowledg, & think with himself that his eyes be not his owne, but Gods; since by the vowes of Religion, renouncing his owne wil, he hath ingaged in his seruice [Page 28] euery limme he hath: & cōsequently that it is a most greeuous sacriledge to vsurpe to himself, and his owne pleasure, the members which he hath thus dedicated to God, to bestow them vpon occasions of vanitie, curiositie, and worldy busines.

3. It is therfore certayne, that by a Religious course, and cheefly by the vowes of Religion, we haue this benefit, that God doth fully and perfectly possesse vs,God doth perfectly possesse vs, by the vowes of Religion. because we giue our selues so wholy ouer vnto him, that he may without con­tradiction or resistance serue himselfe of vs, where, and when, and in what he wil, as we may serue our selues of any thing which we hold in our hand, to send vs, or to cal vs back; or to stay vs; to set vs high or lowe; to weald & turne vs euery way, to alter; and place, and fashion vs as his owne. And to declare these spiritual, and hidden things by knowne examples and humane practise, as among men the do­minion and proprietie of things is often by course of law made ouer from one to another, so it faleth out betwixt vs, and God: for by our owne voluntarie consent and act, we forgo the right which we had ouer our selues, and make it ouer to God. And as in worldly businesses there be certaine vsual formes of bargaining, established by statute or custume, which when they are once passed, they cannot be recalled, or broken off againe: as a deed of guift, or bargaine of sale, or exchange, so if we wel consider, we shal find al this in the contract between God & vs.First by way of Trust. For S. Paul cals it a deposi [...]um, or thing committed to an others keeping and trust, for thus he glories. I knowe whom I haue beleeued, and am certaine, that he is able to keepe that which I haue cōmitted vnto him vntil that day, 2. Tim. 1.12 a iust Iudge. For as in such a bargaine of trust, we commit a thing to an other to keepe for a time, and then to restore it, so we depriue our selues of our owne wil and freedome for a short time, to wit, til we enter into the ioy of our Lord: and then we receaue our wil & freedome againe, wholy and with large increase, and God doth restore vs to our selues as S. Bernard speaketh. Yet because in such a bargaine of trust, where we commit a thing to an others keeping,S. Bern in qui hab. ser. 8. the right is still wholy in our selues, & in a Religious course we giue our selues so to God, as we reserue nothing at all of our selues. It may perhaps be more properly tearmed a deed of guift; because willingly, and of our owne accord we resigne our selues wholy to God:Secondly by deed of Guift. or a bargaine of sale; because we do not giue our selues away altogeather without present, or future gaine & profit, but we take for our guift a great recōpense & reward, to wit, euer­lasting blisse. Or finally it may be called a bargaine by way of exchange: because at the very time of the bargaine,Or bar­gaine of sale. as we giue our selues t [...] God, so God giue's himself to vs, though in a farre vnequall proportion. For God is exchanged for man, mor­tal for immortall, a wretched and poore thing, for him that is infinite & most glo­rious! But it suit's most with my conceit,Or by Exchange. that that which passeth betwixt a Reli­gious man and God should be called Restitution, and me thinks it hath the nature and necessitie of it. For we restore to God that which is his:Or by way of Rest [...]tu­tion. and whereas in all equitie and Iustice we must make Restitution to another man, of any thing that we haue of his▪ and if we do it not, we are guiltie of theft. Farre more necessarie is it, and more according to Iustice that we should not keepe backe from God, what we haue of his, not one minute of time, for it would not be bare theft, but most enormous sacriledge.S. Hilarie in Matth. 23. ‘Wherevpon S. Hylary sayth, our Sauiour biddeth vs restore to Caesar, that which is Caesars, and to God, the things which are his: our bodie, our soule o [...] wil; for these things we haue originally frō him, & haue them improued by him, therfore it is iust and reasonable, that euery one should restore themselues [Page 29] wholy to him. From whom they must needs remember they haue receaued their beginning & their increase. S. Augustine speaketh to the same effect,S. Aug in Ps. 115. & moreouer sayth, that this Restitution is most perfectly acted in the Religious vowes, which thing falleth fit for our purpose. In very deed, sayth he, if one do marke wel what he voweth to God, what vowes he [...]ēdreth, let him vow himself, let him rēder himself to God. This is that which is exacted, this we owe, looking vpon the Coine, our Lord sayth: Render to Caesar, that which is Caesars, & to God, that which is Gods. The Image of Caesar must be restored to Caesar, the Image of God must be restored to God.’ Since therfore all Religious people haue so perfectly perfor­med this obligatiō, there can be no doubt but the promise of almightie God doth belong vnto them, which we find in the Prophet Esaye. Es. 43 1. And now our Lord sayth these things, God may say that Religious people are properly his. who hath created thee Iacob, and framed thee Israel; do not feare, because I haue redeemed thee, and haue called thee by thy name. Thou art mine. A sweete and pleasant name, (Thou art mine) A name more glorious and more loftie, then all the titles of honour, and state, and descent, which this world can boast of. Which the same Prophet considering in an other place, weighing the Honour of those that glorie in that they belong to God, sayth: This man wil say I am our Lords, and another wil call in the name of Iacob: and this man wil write with his hand to our Lord; and in name wil be likened to Israel. Es. 44.5. For they who take their oath, or vow, to Christ, may be sayd to writ with their hand; and they do most truly take vpon them the names of Iacob or Israel, who on the one side by their wisdome haue supplanted the wicked enemies, and on the other side haue made God himself stoop vnto them by their Humilitie.

4. This is therfore,Two com­modities of deliue­ring our­selues to God. among the large commodities of a Religious Estate, as it were the ground and foundation: that it doth deliuer ouer to God the perfect possession of vs, which for two reasons is very profitable vnto vs. First because, by one and the same Act; and as it were with one peece of money, we discharge al those debts, which I formerly mentioned. Secondly because this very thing, to wit, that we belong to God, and are written as it were in the Inuentorie of his personall estate, doth bring vs profit without measure, and furnisheth our soules with all kind of commodities. Which S. Augustine doth expresly teach,S. Aug in Ps. 34. saying. Let him possesse thee, that thou mayst possesse him. ‘Thou shalt be his farme, thou shalt be his house; He possesseth thee, to benefit thee; He is possessed by thee, to improue thee; is it for any benefit he expects from thee? For I haue sayd to our Lord;Ps. 15.2. Thou art my God, because thou hast not need of my goods.’ Neither must we wonder at this which I haue sayd;Aristotle 1. Pol. 3. since Aristotle himself teacheth, and very truly, that wheresoeuer things are so composed by nature, that there be some higher then others, and some lower, nothing can be more beneficial to the Infe­riour,The Infe­riour is perfected by subiec­tion to the superiour. then to be perfectly subiect to them which are of a higher degree. For the body must needs suffer very much, if it be not gouerned by the soule; and much more, if the soule do leaue it. And in the soule it self, the Wil or naturall Inclina­tion must needs be out of order, vnlesse Reason direct it. It is better also for al other liuing creatures, and beasts, to be subiect to man, then otherwise, because by him they are preserued, and haue sustenance and breeding from him. Seeing therefore a creature which by Nature is subiect to an other creature, is perfected by that subiection, and by the contrarie receaueth dommage; the same must ne­cessarily fall out by farre greater reason betwixt a creature and God, & by perfect [Page 30] subiection vnto him, it must needs be aduanced. Contrariwise, when it shal, like the prodigal child, couet to haue in priuate possession the goods and substance be­longing vnto it, and the state or portion seuered from God, our common Father and Lord of al, it cannot but suffer great dommage and losse, by want, famine, shame, dishonour and al other infortunate accidents.

OF THE SNARES AND OCCASIONS of sinne which are in the world. CHAP. V.

LET vs cal to remembrance the ground and foundation of which we spake before, to wit, the general obligatiō in which al men stand bound to serue God, & to giue themselues wholy vnto him. And hauing now found out how fully this obliga­tion is discharged by a Religious course of life, let vs consider in a worldly course, how farre it is from being fulfilled. That reflecting vpon the miserable and dangerous state of a secular life, we may better vnderstand the happines of Religion. For a man that hath been in the goale, shut vp closse prisonner, the more miserie he hath indured, doth value the benefit of his deliuerie at a truer rate; so though there be very many things in Religion, which do highly commend it, yet the wretched calamities of this world being wel considered, from which Religion doth free vs, wil make it the more desired. And these calamities and miseries be not hard to be discouered; they are no hidden and secret thing, but palpable, and open to the eye of euerie one that hath any eyes to see with. Yet b [...]cause it vsually hapneth, that the greater the spirituall euil is, the lesse it is knowne and felt, because the nature of it is to dul the mind, and inueigle it with many errours. We wil propound some considerations, which touching vpon our very senses, may make vs the more capable of the truth.

The world a steepe and slippe­rie place.2. Let vs therefore frame somewhat to our Imagination, a place very steepe and slipperie, where a man that is strong, and able, can hardly hold his feete. And in this place, one that is euen eaten-out with long and greeuous sicknes, and wholy decayed, and round about him, not one, but very many strong, and able men pressing vpon him to make him fall: such an one therefore, standing in such a place, how is it possible he should saue himself? This steepe and slippery place is the world; al men, are those that be so sick and feeble, the diuels, beare vs this great malice, and are thus diligent to worke vs mischief. The world without doubt is steepe and slipperie, and there is nothing more hard in it, then to keepe our selues from falling, and from falling so dangerously, that if once our foo­ting begin to fayle, we can hardly recouer our selues, but shal runne downe headlong, and bruise ourselues vpon al the Rocks of vices. The steepnes and slip­perines of this world, be the occasions which are in it, and allurements to sinne, which are not to be reckoned. Yet if we wil summe them vp in briefe, they may be drawne to these three heads. First the corrupt & wicked lawes wh [...]ch it hath, quite contrarie to al order and goodnes. Secondly the examples of allewd & naughty life, which are so familiar in it. And lastly the infinite occasions of sinne, like so many snares and ginues to intrappe the poore soules of men.

[Page 31]3. The world hath his lawes and fashions,The lawes of the world. which he will haue kept by his fol­lowers; of the wickednes & malice wherof, it is enough to say, that they are quite contrarie to the holy and wholesome lawes of our Sauiour Christ. The lawes of Christ are these. Blessed be the poore: Blessed be those that mourne, if one stricke thee on the one cheeke, turne him the other; our wil is to be denied; our Crosse taken vp; and many such like. Now what be the decrees, and Axiomes of the world? They are not farre to seeke? Nothing is more miserable, and more base then Pouertie, nothing happier then to be Rich. We must cherish and pāper our body. We must giue our selues to al kinds of pleasure. It is a braue thing to beare sway amōg others, to rule & com­mād; to be cōmēded, & spoken-of by euery body. If any body giue me an ill word, I must beate him. If he strike me. I must kil him. These lawes are euery where in force. These are the rules of euery bodies actiōs, thoughts, and life. This is the talke at home & abroad, in publick & in priuate meetings, in euery ones mouth & at the end of euerie busines. No sooner are childrē put to schoole, but vnder their Parēts, & their Maisters elbow they learne these principles, & are seazoned betimes with al wicked and erroneous perswasions of this nature, in those tender yeares when their minds are most pliable, & most apt to take impression. But much more when they come abroad into the world, and begin to conuerse with others; for then the cōmō voice of euerie bodie, praysing & practising that which is vitious, doth carrie thē into al corruption.It is hard to striue against the streame. For when a man see's tēporal & earthly things so extolled; riches & honour, & al kind of vanitie so violētly sought after, who is there so wise or stout, as to be able withstand the current of al mens iudgemēts, speeches and persuasiōs, and not to suffer himself to be borne downe with the streame? For as a man that is in a narrow passage, if he me [...]te a throng of people & striue against it, is more likely to be caried away in the croude, then to breake thorough: so when the minds, & opiniōs, & behauiour of a great many do Side al one way, it is farre easier, and more vsual to be caried away with the most, then to be able to beare the brūt, and ouercome them. For first our vnderstāding is ouerruled by the iudgemēt of so many that thinke, & speake, & do otherwise; that we can hardly conceaue how we can do am sse in taking the way, which is so common, and so troaden by euery body. Or if a man be so wise, & so happy, as to conceaue his errour, yet he hath à greater combat in hand, to bring himself to do that which he knowes to be better for him. For presently he shal be set vpon by whole troops of the contrarie partie, labouring with al might & maine to put him off from it, either by persuasion, and intreatie, or by scoffs & taunts, or by il language behind his back. And man (alas) at such an exigent, is so weake & poore, that he cannot tell how to make light of what men thinke & say of him; which hath beene the ruine of many, who at first haue entred couragiously vpon a course of vertue, but haue beene most miserably & shamefully driuen back from it, by the speech of the vulgar, and sometimes by their friends, sometimes by their enemies tongues. These therefore, be the lawes of the world, which hee doth striue to maintayne with al his strength and power.

3 The second point of danger in the world is euill Exāple,Euil Example. And the dāger of it. For when the disor­ders of other men, their wāton behauiour, & dishonesties, their vanities, & Ambi­tiōs, & other sinnes, are continually before our eyes, though we know them to be sinnes, yet they haue a special kind of force to peruerte vs. Either because we be­gin to thinke it lesse euill, in regard it is so general, and so familiarly practised by most men: or because it is natural to euery man, to do that willingly [Page 32] and with ease, which he see's an other do before him that is like himself. But whatsoeuer the reason be, it is certaine that there is scarce to be found a quicker spurre to sinne,Ecc [...]. 13.1. then euill example, which the wise man sheweth by this simili­tude: He that toucheth pitch shalbee defiled by it, S. H [...]erome Ep. 7. and he that commoneth with the proude, wil put on pride.. And S. Hierome confirmeth it saying: It is an easy thing to imitate that which is euill, and whose vertues thou canst not follow, thou wilt quickly expresse their vices. And S. Cyprian sayth:S. Cypr. de Spect. Our eyes and our eares are to be care­fully "guarded, for we are quickly inured in the vice to which we hearken. For the nature of man is of it self vitiously enough inclined, what then wil become of it, when it shalbe prouoked by axample? And he that fals of his owne accord, what wil he do when he is thrust along? For as in corporall things fire, is bred by fire and euery thing is ingendred by another like vnto it: so in our soules, pride breeds pride, and anger breeds anger, and euery vice is apt to breed the like vice in an others mind, euen though the partie know not, or think not of it; often­times also though he striue against it: for stealing into our mind by our cares and eyes by litle and litle, they cleaue so fast, that they cannot choose but make some impression in it, and alter it for the worse. By which we may see how dangerous a thing it is to liue in the world, where ill examples are so rife, and do so conti­nually beate vpon our soules, and prouoke them to sinne. And for this cause S. Augustine doth so violently bewayle his youth spent in the streets of Babylon, (as he call's it) where hearing his equalls and compagnions, and those that were of the same age, and standing with him, boasting their wickednes, and glorying the more,S. Aug. 2. Con. c. 3. & 9. the greater villanies they did commit; he was prouoked not only to do the like, but to feine things which he had not done, that he might not be ac­counted the more abiect, because he was the more innocent, and held to be more base, because he was more chast: for euill compagnie is too too contagious a thing, when we heare people say, let vs go; let vs do it; and it is a shame not to be quite shamelesse.

Occasions of sinne and the multi­ [...]ude of them.3. The third Rock with which we meete in this world, be the Occasions of sinne, which hedge a man in on euery side, and it is not possible to auoyd them, because they are in euery thing which we handle, and in euery busines we deale in. To which purpose S. Leo sayth very well, that all things are full of danger, all things full of snares.S. Leo. ser. 5. [...] quadrag. Lustfull desires do egge vs on; pleasures way-laye vs. Gaine spea­kes vs fayre. Losse afrights vs. A slaundering tongue is bitter. ‘And those that prayse vs, say not alwayes true. And in an other place: There is treacherie in the open field of Riches, and treacherie in the strayts of Pouertie. Those fill vs with pride, these fill vs with complaints. Health is a temptation, sicknes is a tempta­tion. That makes vs carelesse, this makes vs sad, and pensiue. There is a snare in securitie, there is a snare in feare; and the matter is not great, whether the mind that is earthly giuen,Idem s. 11. be ouertaken with ioy or with care: for the disease is alike, whether a man reioyce in vaine pleasure, or groane vnder heauy vexation.’ And this shall suffice concerning the danger of the place.The weaknesse of man. Now let vs see the weaknes and infirmitie of man, that dwelleth in a place so full of danger and perill: which though euery one do sufficiently feele in himself by experience, yet holy Scripture doth put vs often in mind of it,Gen. 8.21. and lay it before our eyes very plainly. As when it sayth:Rom. 7.23 the sense and thought of mans hart are prone to euill from his youth: & S. Paul. [Page 33] I see an other law in my members, Rom. 7.23. fighting against the law of my mind, and bringing it into captiuitie vnder the lawe of synne. This lawe of the members is no other then the force of concupiscence, which taking the bit in her mouth, wil not only not be gouerned by reason, as it ought, but doth often times bring it into captiuitie and thraldome, and lay it at the foote of her lust: which corruption and disorder is so much the more greeuons, and more ful of danger, because it is not bred in vs of late dayes, and by easy and slight means, but it is an euil which we haue contracted from the beginning, by the disobedience of our first father, and is soe inbred in our nature that togeather with nature we receaue the corruption therof, and are forced whether we wil, or no, to carie it about vs, and do moreouer in­crease it dayly by our owne offences and wickednes.

4. S. Thomas doth teach that by that one synne which originally in Adam we al committed,Foure wounds re­ceaued by O [...]iginal synne. we receaued in our soule and body foure most greeuous wounds, which by euery synne which afterwards we commit, waxe green againe, and be­come farre more fowle and worse. The first wound is Ignorance, which extin­guishing the light of Prudence and wisdome, S. Tho. 1.2. q. 85 & 2. doth almost put out the eye of Reason: The second wound is Malice, which bereauing the wil of the guift of Iust [...]ce, doth thrust it allwayes vpon that which is euil: The third and fourth are Infirmi­tie and Concupiscence which with ioynt forces setting vpon al the inclinations of our mind, do on the one side disarme it of Fortitude and make vs shrink away from euery thing that is hard; and strippe vs on the other syde of the vertue of Temperance, leading vs as beasts into al kind of sensual pleasures, without shame or moderation. Therfore S. Augustin sayth wel that the state of our soules,S Aug. de veb Ap. [...].3. (euen after they haue been washed by baptisme) is fitly expressed in the parable of him that falling into the hands of theeues, was wounded with many wounds, and left half dead. For though he were caried into the Stable, or Inne (by which, he sayth, is meant the Church) though wine and oyle, as present and powerful re­medies, were powred into his wounds, yet stil he is faint and feeble, and wil allwayes be soe,Rom. 7.24. til as S. Paul desired, he be deliuered from this body of death. What therfore wil become of this man that is so weake, and but half aliue, if in a place so disaduantagious, he be set vpon by his enemie; and an enemie so strong, that no power on earth can be compared with him, Iob 41.24. 1. Pet. 5.8. an enemie that ranget l [...]ke a roaring Lion, and is so; not only in fiercenes and crueltie, but in strength and abilitie? Who can be able to withstand his shock, and rage, & defend himself from his poysoned weapons? Especially seeing, as Cassian, Cassian. col. 2.6.11. sayth, it is not one enemie which we haue to do with, but there be troopes without number armed against euery one of vs, & al of them mercylesse, and sauage, and thirsting nothing but our hart blood and ruine. Besids that they are inuisible and cannot be discouered before hand, or auoyded, which make's the euent of this spiritual battaile the more disastrous to euery body; the enemies charge being so hot, and the incounter so secret; besids that he is very expert in al kinds of stratagemes;S. Bernard s. de 7 frag. and sometimes as S. Bernard spea­keth, he setts vpon vs and pursue's vs with open warre, and hotly: sometimes with secret sallies, and deceitfully, but allwayes most maliciously and cruelly; and who is able (sayth he) I do no say to ouercome; but to withstand these things?

5. Such is therfore the miserable state of this world,1. Io. 51.9. which S. Iohn the Apostle expresseth in few words, but diuinely saying, The World is al glaced in Naughtines, [Page 34] as if he had sayd, it is so ful of vice and corruption, so desperately naught and pe­rished, that it hath not one patch whole & sound in it.The wickednes of this world. But now if we wil not only imagin what it is but see it with our very eyes; and take a thorough view of it, to the end we be not deceaued with the outward face it beareth; we must mount vp into that high watch towre of which S. Cyprian maketh mention, & from thence behold it from end to end,S. Cyprian l. 2. ep. 2. & consider with attention the seueral imployments of men in this world; their cares, their thoughts, their businesses, their curiosities, their labours, their speeches, their traffick and al their doings; for thus cretainly we shal discouer, so much vanitie in al their idle toyes, so much filth in al their synne & wickednes, such villanie & vncleannesse among them, that the man must be a very stock and stone, without sense or feeling, that doth not tremble at it: & shal proue himself to haue very litle or no care at al of his owne saluation, if pre­sently he resolue not to withdraw himself, out of so miserable, and stinking, and abominable receite of beasts & Monsters, into some place of more saftie & quiet. Which deluge of euills (for so I may cal it) couering the face of the whole earth, though it be elegantly and copiously described by S. Cyprian, yet I wil rather take the description therof out of holy scripture; the auctoritie of it being of farre grea­ter weight.Ps. 12.2. This is therfore the thing which the Prophet Dauid in the psalmes doth set forth with great Maiestie of words, saying. Our lord hath looked downe frō heauen to see, if there be any that vnderstand and seeke after God. And addeth what that diuine eye beheld among men: They haue al declined, they are alltogeather made vnprofitable, there is none that doth good, no not so much as one. Who would beleeue it that in so great a number, in a world so packt togeather with men, there should not one be found that did wel, but that God himself by the mouth of the Prophet hath deliuered it? But his meaning is that though there be some good among many euil, they are so few, that he chose to say, there was not so much as one: Then he re­hearseth▪ and detesteth their wickednes. Their throate is an open sepulcher; they haue dealt deceitfully with their tongues: The venome of the Aspis is vnder their lipps, their mouths are ful of cursing and bitternes! And thus they offend with their tongue. What are their works? Their feete are swift to sheed blood, contrition, and infelicitie in their wayes, and they haue not knowne the wayes of peace. Finally he concludeth with that which is as it were the Total of al euills. The feare of God is not before their eyes: The Prophet Osee speaketh also to the same effect.Osee 4.1. There is no truth, there is no mercy. There is not the knowledge of God on earth. Cursing, and lying, & theft and adulterie haue ouerflow [...]e, and blood hath touched blood. H [...]r 5.1. The like hath Hieremit the Prophet, who bringeth God speaking in this manner. Goe round the wayes of Hierusalem, locke and consider, and seeke in the streets therof, whether you can finde a man doing Iustice, and seeking after side­litie, and I wil be merciful vnto him And least a man might think that one only kind, or race of men, stood thus guiltie of al wickednes, he passeth further. But I sayd, perhaps the poore, are fooles, and know not the way of out Lord, the iudgment of their God. I wil goe therfore to the better sorte, and speake to them. For they haue knowne the way of our Lord; and behold these haue more broken of the y [...]ake, they haue burst the bonds in sunder, I haue filled them, and they haue committed adulterie; they are made like horses that looke after the mare, and stalions; they haue neyghed euerie one after the wife of his neighbour; Thus spake the holy Prophets, or rather God by their mouth. Wherby we may more­ouer vnderstand how ancient this disease of the world is, and how farre it must needs haue spread, and rooted it self in the extent of so many yeares: and we may [Page 35] wel think that as it hapneth in the bodies of euery liuing thing, so the world growing old and decrepit, in this last howre therof, as we may say, al the iuyce of pietie and deuotion, being dried vp, and the vital vigour of diuine loue eaten away and extinguished, it hath no more strength and force in a manner left, but dayly decaye's and growe's worse and worse. For that which truth it self hath foretold must needs come to passe,Mat. 24.12. Luc 18.8. The Charitie of many wil waxe cold, and iniquitie wil abound; & in an other place; when the Sonne of man shal come dost thou think he shal find faith on earth? Which being so, what must necessarily follow therof, but, which is to be bewayled with a whole world of teares, that an infinite multitude of men created al for eternal blisse, & the ioyes of heauen, carelesse of this hope, carelesse of the diuine promisses, & blinded with the fayre outside of these temporal things, leading their dayes in good things, Iob 21.13. Esaye 5.24. and al kind of pleasure, as holy Iob speaketh, shal in a point of time, in a moment descend into Hel fire. Which the Prophet Esaye doth also most seuerely denounce. Therfore hath Hel dilated his soule, & opened his mouth without any bound, & his stronge ones shal desced vnto him, & his high ones, & those that are glorious: And this hath not only been foretold vs by the holy Prophets, but God hath shewed it in diuers visions at seueral times, & in particular in that which we read in the Historie of S. Francis his order,In the Historie of S. Francis his order. not long after the beginning of the same order. For when Bertholdus a famous man of that holy Religion, was one day preaching in Germanie, and had earnestly inueighed against a certayne vice: a woman there present, & guiltie of that synne, fel instantly dead in the midst of the people, by force of her sorrow & contrition:A memo­rable. Example. & while euery bodie betooke himself to prayer, she came to life againe, & related the cause of her suddayne death, & how she was commanded to returne to her body, that shee might confesse her synne and be absolued. Then shee spake of many things, which she had seen, but one thing cheefly which is most feareful & wonderous. That when she stood before the iudgment seate of God there were at that instant brought thither threescore thou­sand soules, which by sundry chances, in seueral quarters of the world, among Christians & Infidels, had thē newly departed this life, & of al this huge number, three only were sent to Purgatorie, al the rest were condemned to hel fire one only man of S. Francis his order dying also at that very time, passed through Purgatorie, but stayed not long there & tooke with him to heauen, the soules of two that had been his intire friends in this world. Many other such kind of visions & Reuelatiōs we may read, but I wil content my self with this one, it hauing so many witnesses vnto it, as there were people at the sermon; and expressing both the things which heere we treat of, to wit, the dangers of this world, out of which so few do escape with safetie; & the securitie of a Religious estate which relieueth others also.

Three euills of this world, of which S. Iohn doth aduertise vs. CHAP. VI.

HItherto we haue spoken of the miseries & dangers of the world in general; though too compendiouslly, in regard of the number & greatnes of them; for to expresse them, as they deserue, we had need of a volume as big as the world it self, which is so ful of miserie; wherfore since it is fitting we should yet speake something more amply, and more particularly of them, what can we say [Page 36] that can be better spoken, or be of greater weight and moment, then that which we find in S. Iohn the Apostle, who giue's vs this aduise; Loue not the world, neither the things which are in the world, of any loue the world, the charitie of the father is not in him; 1. Io. 2.15. because al that is in the world, is concupiscence of the flesh; and concupiscence of the eyes, and pride of life. How foule and abominable a body is it, which is composed of three so foule, and so abominable members? And that the whole kingdome of this world, is fitly diuided into these three parts, and as it were prouinces, and countryes; is a thing which may be easyly vnderstood, because whensoeuer a man begin's to cast aside the thought of Heauenly things, and to bestow himself wholy vpon things present & temporal; Three things offer themselues vnto him, vpon which he may set his affection: First al external things; and to these doth be­long the Concupiscence of the eyes, Three things which [...]ept our Affe­ction. that is, the vnquenchable thirst of Auarice. Se­condly his own body, inuiting him to pamper, and feed it with euery thing, that is delightful & pleasing; which is concupiscence of the flesh: Thirdly he meets with other men; ouer whom to haue command, or at least to be renowned & praysed among them, or to ouer-top them in any kind, is held to be a great thing; and is that which the Apostle d [...]th cal Pride of life. Wherfore al those that serue this world & subiect themselues to temperal things, are slaues to one, or more of these three: And these are as it were, three nets, which the craftie poacher of mens soules, doth lay so thick, that whosoeuer escapes one, is catched in an other. These are three kinds of darts, which the enemie of mankind doth incessantly brandish against vs, or rather three warlike engines wherby he doth continually labour to shake, weaken, & beate downe the very foundation of a Christian life. Therfore let vs consider with attention, in what manner euerie one of these do hinder and stop our passage to heauen.

The danger of wordly wealth.2. And concerning the Concupiscence of the Eyes, we read that Oracle of our Sauiour; Woe be to you that be rich, In which one syllable (w [...]e) he comprehendeth al euills, calamities & miseries. And in an other place more playnly, & more significantly, he sayth:Luc 5.24 Matt. 19.23.24. Amen I say vnto you, that a rich in a shal hardly enter into the kingdome of heauen, and againe, I say vnto you, it is easyer ser a Camel to passe through a needles eye, then for a rich man to enter into the kingdome of heauen; what can we desire more? Is it not proofe enough to euery Christian man, that our Lord & Sauiour, Truth it self, hath sayd it, & sayd it so playnly, and so expresly as we see? For if we beleeue al other Myste­ries of our faith, as the Misterie of the Blessed Trinitie, of the Real Presence, and such like, for this reason only, because our Sauiour who cannot ly, hath taught them; and notwithstanding natural reason falls short of them, and humane capa­citie cannot diue so farre as to conceaue the depth of them; yet we beleeue them strongly, and with that assurednes that we are ready to lay downe our liues, rather then to forgo them; why should not the same Auctoritie, sway vs also in this point concerning riches; though the case stood so that it were not possible for vs, to behold with our eyes, the harme that is in them? But it is not a thing so hard to conceaue, nor so hidden or remoued from our sense and vnderstan­ding, as be those other Misteries;Fowre causes why Riches are dangerous. For if we wil diue into the causes and rea­sons why Riches are so dangerous, we shal find them to be foure. The first is because in the purchasing, and increasing of wealth, many synnes are easyly committed:1. Tim 6.9. of which Sainct Paul giues vs notice saying: They that wil become [...], and into the snare of the D [...]u [...]l, and into many vayne and [Page 37] vnprofitable desires, which cast a man headlong into destruction and perdition. Wherefore S. Gregorie in his moralls sayth wel,S Greg. 4. mor. c. 3. that it is very seldome seen that those that haue store of gold, should come to eternal rest; seeing, Truth it self hath sayd: ‘It is hard for those that haue money, to enter into the kingdome of heauen; for they that heere gape after the increase of riches, what ioy can they hope for in the life to come?Idem in Pa­stor. 3. p. ad [...]. 21. And yet more effectually in his Pastoral, he sayth: They that are hot vpon suddaine increase of wealth, let them hearken to that which is written, He that maketh hast to be rich, Prou. 28.20 shal not be innocent; for certainly the man that is ambitious to increase his riches, is carelesse in auoyding sinne; and (as a sylly bird,) whilst he greedily looketh after the bayte of earthly substance, he heeds not the snare of sinne, that doth strangle him. They that couet after whatsoeuer gayne this pre­sent world can affoard them, and heed not the future dommage which they may suffer,Pr [...]u [...]0. [...]1 let them heare what is written: The inheritance which we make hast vnto [...]n the beginning, at last wil want a blessing; for this present life is the beginning, which leadeth vs in the end, to the portion of blessednes: therefore they that make hast to haue their inheritance in the beginning, cut themselues off from the blessed portion which they should haue in the end▪ because whil'st heere they desire in­crease through wicked auarice, they are there dis-inherited from the euerlasting patrimonie; and those that couet to haue al; or are able to compasse al that they couet after;Matth. 16.26. let them giue care to what is written:’ What doth it auayle a man, if he gayne the whole world, and suffer losse of his owne soule; as if Truth it self had sayd, what doth it avayle a man to [...]ake to himself al that is without him, if he damne this one thing, which is himself. &c.

3. Thus it fare's with vs in the purchase of Riches;The 2. Incōueniē ­ce of being Rich. how is it in the possession and vse of them? For this is another great incommoditie of being rich, because it is not credible, how it doth dead, and extinguish the practice of vertue, and al affection, and thought of heauenly things, razing the very memorie of them out of our mind, and carying it quite an other way; to wit, vpon the care and sollici­tude how to keepe that which we haue gotten vpon earth. For al kind of worldly wealth and riches, being of their owne nature perishable, and subiect allwayes to wast and decay; and moreouer lying open to the wrongs, and rapine of other folke, and al vnfortunate mischances, and yeilding continual matter of debate, and strife, and suites in law; no forecast or prouision can be great enough to pre­serue them; Whereby the mind of a rich man distracted with many cares, and di­uided within it self, is euery day duller, and duller, for any busines that concernes the seruice of God, and hauing nothing day by day but earth in his thought, and earth in his hand, by litle and litle he becometh wholy earthly. Wherevpon S. Ambrose is of opinion that our Sauiour for this reason chiefly,S. Ambrose l 5. in Luc. began his sermon, from the Commendation of Pouertie. ‘Because, sayth he, Pouertie is the first in the rank of vertues, and as it were a mother and breeder of them; for he that shal haue set worldly things at naught, may wel deserue the things eternal; but no man can be worthy of the kingdome of heauen, that being possessed with affec­tion of th [...]s world, hath not power so much as to lift vp his head out of it. S. H [...] ­rome thought, and wrot the same thing; to wit, that vertue, and riches, cannot dwel togither in one mans breast; and he confirmeth it by the example of a Heathen philosopher;S. H [...]rome p. 13 for Crates, sayth he, the Thebaean, a man in his time very wealthy, when he went to Athens, to betake himself to philosophie, cast away [Page] a great masse of gold & siluer, making account with himself, that it was not pos­sible for him to be Maister of vertue and riches both at once. And we, stuffed vp to the very eyes, think we can follow the pouertie of our Sauiour Christ: And S. Bernard, S. Bernard [...]p. 103. sayth in few words most pithyly. Blessed is he that hunteth not after those things, which when we possesse them, they ouer-load vs; when we loue them, they defile vs, when we leese them, they torment vs.’ For such bee the fruits of riches, that though we do not set our hart to them; yet the care & admi­nistration of them is toylesome. But if we loue them also, then they defile our soule; and do as it were cast durt vpon the face and beautie of it. If moreouer we chance so leese them all, or in part, as in the midst of so many seueral chances, nothing is more easy; then they vexe and torment vs; and not only when we come in good earnest to leese them, but long before, and in very deed alwayes, because there is alwayes a possibilitie of leesing them.

The 3. mis­cheef of being rich.4. The third mischeef of Riches be certaine vices which vsually accompayny them. For Riches and vices though in name they some-what agree, yet much more in qualitie. And first S. Bernard sayth the fulnes and abundance of temporal things,Di [...]iti [...] & viti [...] ma­gna est [...]. begets want and forgetfulnes of the eternal. For a man that is ful fed and in a manner glutted with the things of this life, not only, doth not hunger after things of the life to come, but can hardly cal them to mind, or once think of them: yea you cannot put him in mind of a thing that is more distastful. Wher­fore the Wise man sayth truly.S. Bernard [...] 2 de 4. [...] O death, how bitter is the memorie of thee, to a man that hath peace in his substance? And this obliuion is not alone. For commonly, or rather I may say, there necessarily followe's pride, disdaynefulnes, and insolencie. For as S. Augustine sayth very wel, [...]. 41.1. Riches breed nothing more naturally, them Pride: Euery fruite, euery graine, euery corne, euery tree, hath his wormes. The worme of riches is Pride.S. Aug. de [...] D. s. 5 Moreouer by this worldly happines, and abundance of wealth, men grow to a kind of boldnes, and too much confidence of themselues and their owne strength, which some may perhaps think to be a smal fault. But our Sa­uiour Christ esteemed it a matter of so great moment, that for this very cause he sayd,Mat. 19. it was not possible for a rich man to enter into the kingdome of heauen. And it is written in the Prouerbs. He that confideth in his riches, shal fal. And in the Psalmes: They that confide in their strength, Prou 11 28. and glorie in the multitude of their riches. And to the same purpose is that which we read in Ecclesiasticus, of not placing our trust in money hoarded vp;Ps. 48.7. which the holy Ghost reckoneth to be of so great weight, that as if it were aboue the power of man to do it,E [...]cl. 31.9. he addeth with admiration. Who is he, and we wil prayse him? And thus much we may say truly of them, that Riches are Instruments to al euil, both in regard of the power which is in them, for as the Ecclesialles sayth Al [...]ings obey money;Eccl. 10.19. and by reason that most cōmonly those that haue them in great abundance, stand not in awe of any thing, which is a great spurr to sinne; Wherfore our Sauiour Christ doth with great reason likē al earthly riches to Thornes;Mat 13.22. S [...] Hom. 25. in Euāg. not only because they choake the Corne of vertue, and good Counsel, but because they rend the mind in peeces; and as S. Gregorie sayth dragging it euen to synne, they leaue it al goare blood by the wound "which they giue it.

The 4 mis­cheef of Riches.5. A fourth euill which comes by riches, is, that very thing which makes them so much desired by most men, & esteemed so great a happinesse; to wit, sumptuous furnitures, gorgeous apparel, dayntie fare, a galant life lead in [...]ase and plentie [Page 39] and al corporal pleasure. Wherefore we shal do wel to bethink our selues how preiudicial these delights do proue, and learne what come's of them, by that Rich man of old,Luc. 16.19. who was buried in Hell; not because he had robbed others of that which belonged vnto them (for we read no such thing of him) but because he was clad in purple, S Greg. 11. mor. 4. and silks, and fared euery day magnifically; And that which S. Gre­gorie sayth is wel to be noted, that those whom God hath once cast off, haue al things at wil in this life; as it is a custome amongst vs to denie the sicke nothing, when they are giuen ouer by the physitian; and so they are lead to the dungeon of hell and eternal death; through the pleasant fields and meadowes of this world. But whom would it not affright to heare that which the Prophet threatneth;Amo [...] 6.4. woe be to you that sleepe in beds of yuorie, and are wanton in your Couches; you that eate the calfe from the heard; and drink wines, taken from the lees; and are annoynted with the best oyntments. S August. Epist. 121. S. August. writes an Epistle to one Proba a noble and wealthy woeman; wherein among many other good Instructions, he aduiseth her that in the mid­dest of her daynties, she set them not to her har, least sucking the corruption of them, they be her death. And moreouer that to auoyd this poyson, many haue forsaken the world, and they that haue not done so, wil haue much a do, to set their accounts streight. ‘These delights, sayth he, in which if a widdow liue, that is, if she dwel vpon them, and be intangled in pleasures of the flesh, liuing, she is dead, many holy men and holy woemen shunning by al possible meanes, haue cast away the very Mothers of them, that is Riches; and haue dealt them among the poore, and so layd them vp more safe in the heauenly Treasurie: which course if thou also do not runne, as being withheld by some office of deuotion, thou knowst what account thou canst giue to God of them.’ And thus farre shal be sufficient that we haue spoken of riches; of the dangers wherof, what can be sayd more mouing and feareful, then that which the holy Ghost hath penned by the hand of S. Iames, Iacob 5.1. with so heauy threats. Go to now you rich men, lament, hou [...]ing in your miseries, which shal come vpon you. Your Riches are corrupted and your garments are eaten by the moths. Your gold and your syluer hath taken rust, and the rust of them shal be a testimonie against you, and shal eate your flesh like fire; you haue hoarded vp a treasure of wrath for your selues in the latter dayes, you haue fared wel vpon earth, and haue nursed vp your harts in luxuries, against the day of slaughter. This is spoken, not by an Ambrose or a Chrysostome, or by some other wise and learned man, but by the Eternal wisdome it selfe, by the holy Ghost in Scripture, whereof not one sentence, not one title can fall to the ground without effect. What man therfore is there whom these threats wil not terrifie, and so plaine a declaration of the euils which lurk in riches? Certainly if a Physitian should giue vs warning that in such a dish of meate were poyson or that it were hurtful for vs, we should easily forbeare it, though it were otherwise dayntie and delicious, and we would not so much as touch it for feare of our liues. And yet the Physitian is but a man, who may de­ceaue vs and be deceaued. God doth so often, & so assuredly, and in such weigh­tie tearmes forewarne vs, and giue vs notice that Riches are hurtful, and very poyson to our soules; and what madnes is it to hazard, not our temporal, but our eternal life, and euerlasting glorie, vpon so base and so brickle a thing; and set it vpon the dice of riches?Matth. 16.26. For what doth it auayle a man if he gayne, I say not one king­dome, but I say, as our Sauiour fayd, if he gaine the whole world, and suffer losse of his owne soule?

[Page 40] The vn­worthyne, and mis­cheefe of Carnall pleasure.6. Let vs now speake of the Concupiscence of the flesh; and we shal not need to speake much to conuince and condemne it for wicked and dangerous. Nature it self, and the light which is bred in euery mans mind from his cradle, doth suffi­ciently condemne it. For we shal neuer meete with a man that is so vtterly shame­lesse and impudent, and hath lost so much of the face of a man, but that he wil conceale and dissemble, not only his acts, but his inclinations in this kind, and blush if at any time they suddainly shew themselues. Whereby we may see how vnworthy this kind of pleasure is, and how vnsuitable to the Noblenes of man­kind. And in very deed there is no one thing which makes vs more like to beasts, or rather very beasts, then this one beastly vice. For it doth take from vs al rea­sonable discourse, by which alone we are and shew our selues to be men; it bar­re's al kind of Councel, it dasle's, and dull's, and blind's the mind, and drowne's our thoughts in durt and filth. And there is not that good thing which this cor­ruption doth not chase vtterly out of our mind, nor any mischeefe, which it doth not bring into it. Wherefore S. Greg. as he turneth al things to a moral sen­se, doth apply to this vice, that with which in the booke of kings the Prophet Samuel doth vpbraid king Agag, S. Gregorie [...] m v. [...]. 4. that his sword had made mothers without Children. For by that king who was very fat and pursey, he vnderstandeth luxurie, the pleasure whereof if it be suffered to be like a sword vnsheathed,2. Reg. 15. [...] it presently mur­thereth al good thoughts, al vertue, and al good deeds. And moreouer whereas it is related in the same booke, that the people of Israel were deliuered from the hand of the destroyers;2. Reg 14.48 he doth interpret these destroyers to be the violent motions of Con [...]upiscence, of which it is sayd besids in the booke of Iob; Iob. 31.12. ‘that it is a fire vnto perdition, rooting out al generations. The destroyer, sayth he, is the spirit of fornica­tion, for whosoeuer it doth enter vpon, it leaues him not one sole guift of vertue. The tender plants in gardens are also sayd to be destroyed; for, which are the Gardens of the heauenly. Bride-groome, but the harts of the Saints, senced by their owne watchful care, and set al w [...]th flowers through the sweete odour of Chastitie? For while they intertayne no dishonest motion, The white sl [...]w [...]e of their shamefastnes is an honour vnto them. Therefore the vn­cleane spirits are the destroyers, because if they chance to deceaue those honest harts, the harts deceaued l [...]se the tender flowers of so great a vertue.’

7. And in this manner to bereaue a soule of al her honour & ornament, is not the sole may me and mis-fortune which dishonestie bringeth, but as I sayd before, it leadeth after it al manner of vices, as so many souldiars of the contra­rie partie into a Cittie surprised by the enemie; and those vices especially which S. Gregorie sometimes cals the Armie,3. Gregorie 31. mor. c. 17 sometime the daughters of luxurie, as being neuer from her, but stil hanging at her elbow. ‘Luxurie, sayth he, breeds blindnes of hart, inconsideration, vnconstancie, headlong resolutions, the loue of our selues, the hatred of God, affection to this present world, and a horrour of the world to come, or desperation.’ S. Bernard also among the other Chariots of king Pharao, The Cha­riot of luxurie. pursuing the seruants of God when thy fled from him, doth make a plea­sant description of the Chariot of luxurie, running vpon foure vices, as vpon foure wheeles,S. Bernard ser. 55 in Cans. to wit, riotous feeding, soft and nice cloathing, excesse of ease & sleepe, and the stinking heate of Concupiscence: The Horses are two that draw it, the Prosperitie of this life, and Abundance of al things; One also sitts vpon each horse, to wit, slothful lithernes, and blind securitie. Neither of these haue any spurres, because in the jolitie of this pleasure there must be nothing that may [Page 41] bring any disquiet, or vexation: but they hold a Canopee in their hands, to make shaddow vnto them, which is dissimulation, and carelessenes of any future thing which they should prouide. ‘For it is proper, sayth he, to an effeminate and nice disposition, to waiue euen necessarie care, and to liue vnder the couert of dissimulation, that it may not feele the scalding heate of anxietie.’

8. There remayneth Pride of life among the three Euils we were to speake of;The har­m [...] which come of Pride and Ambition. which vice how forcibly it doth not only hinder, but ouerthrow the health of our soules, that one saying of our Sauiour Christ, which we find in S. Iohn spoken to the Iewes, doth sufficiently demonstrate; How can you beleeue, who receaue glorie from one another? Io. 5.44. So great is the darknes, and obscuritie it bringeth vpon a soule, which it hath once possessed. S. B [...]sil calleth this desire of glorie,S. Basil. the whet-stone of wickednes: because it is not only euil in itself, but it whetteth a man on to al other euil. And S. Bernard sayth more fully:S. Bernard. in Qui hab. 5.6. ‘Ambition is a subtil euil, a hidden poyson, a secret plague, à contriuer of deceit, the mother of Hy­pocrisie, the breeder of enuie, the of-spring of al vice, the fewel of wickednes, the rust of vertue, the moath of sanctitie, the blinder of mens harts, turning remedies into diseases, and breeding sicknes by the helps of physick.’ Manie things we may reade in S. Gregorie concerning this vice, or rather this forge of al vices, and easily vnderstand by what he sayth, that whosoeuer shal giue himself vnto it, can haue no commerce with anie vertue. And among other things he sayth in his Morals wondrous wel:S. Greg. 34. mor. c. 18. That other vices make warre vpon those vertues only, by which themselues are destroyed, as Anger opposeth itself against Patience, Gluttonie against Abstinence, Lust against Continencie. ‘But Pride, which we cal the roote of al vices, not satisfyed with the death of one vertue, bandeth it­self against al the parts of the Soule, and, as a general and contagious disease, infecteth the whole bodie. For as if a Tyrant should surprise a cittie which he hath besieged, so when Pride doth breake-in vpon the mind, the richer it finds a man, the more cruel it is against him. But besides the robbing of a man, and the depriuing him of al spiritual ornaments, and the defacing and razing of al vertue to the verie ground; it doth also bring with it al manner of euil and corruption;’ which S. Gregorie also teacheth in these words:S. Greg 31. mor. c. 16. Pride is the roote of al euil, and of it the holie Scripture doth testifye saying: ‘The beginning of al sinne is Pride; And the first brood that is hatched out of this poysoned root, are seauen principal vices, to wit, Vaine-glorie, Enuie, Wrath, Sadnes, Aua­rice, Gluttonie, Luxurie.’ Wherefore by al this which hath been hitherto sayd, we may discouer playnly the great miserie of this wicked and desperate world, and how wretched they are that liue continually amidst so manie euils, and serue vnder such a yoake and such a Prince; the Prince of this world being no other, according to our Sauiour's owne verdict, but he that is Prince of hel; and the world itself being al of it interlaced with so manie and so great mischiefs and corruptions as we haue mentioned.

Of flying the world by a Religious life. CHAP. VII.

SInce the earth doth thus flow and ouerflow with so manie dan­gerous euils, euerie one may with great reason lament and cry with a lowd voice to heauen:Ps 54 7. Who wil giue me wings like a doue, and I wil flye, and take my rest? For he that shal enter truly into con­sideration of so great calamities, and such imminēt hazards of his eternal welfare, as in the former Chapters I haue layd open, cannot doubtlesse choose but wish from his verie hart speedily to escape by flight, and to place him­self as farre-of from them as possibly he may; for which flight, the wings of no other bird are vseful,Sinne is [...] ouer­ [...]rne by [...]ight. but the wings of a doue, which is properly and naturally both simple, and [...]eareful. For in the warre and conflict with Sinne, our strongest defence is Feare▪ and the best way to ouercome, is by Flight. Which he, that wished for these wings, doth giue vs to vnderstand, which he sayth: I haue remoued myself farre-of by flying, and remayned in the desert. This is that which Religious people do most of al. For they remoue themselues farre from the multitude and throng of people,Ibid. v 8. and remayne in the desert, seuered from the eyes of men, seue­red from earthlie businesses, seuered from al noyse and worldlie trouble. The necessitie of which flight, and the excessiue danger to which they expose them­selues who wil not flye, hath been, in my opinion, liuely expressed in the sub­uersion of those fiue Citties, of which we reade in Genesis, G [...]n 1 [...]. when only Loth and his smal house-hold were saued. His two sonnes-in-law, scorning his counsel and admonition,Th [...]s is de­clared by example of the fiue Citties. perished with the rest by fire. His wife went out with him; yet be­cause she looked back, she was turned into a pillar of salt. For what doth that wicked place better signifye then this present world, burning with lust and vn­temperate desires; blind, and walking in most hideous darknes, with deserued punishment of enormous offences hanging continually ouer it? A wonderful great benefit therefore it is to them (and doubtlesse the greatest that can happen to man in this life) to whom God hath shewed how to fly from the wrath that is to follow, and sent his holie Angels from heauen to moue vs to take this flight, & oftimes to vrge and compel vs, as they did Loth, when we hang-of and prolong the time. But vpon those, who either contemne the secret inspirations of Almightie God that doth cal them, as did the two sonnes-in-law, or doe entertayne them as the wife did, but through inconstancie and ficklenes looke back with desire & affection to that which they haue forsaken, God doth lay most heauie punishmēts.

2. But to what place must we direct our flight? For Loth, frighted perhaps with the roughnes of the Mountain to which he was first cōmanded to repaire, desired that he might rather shelter himself in Segor, Relgion is the Mount on which we must saue our­selues. which was a cittie vpon the playne; but when he saw the fearful flames rāging on euerie side, then of his owne accord he betook himself with al speed to the mount, and could not think himself safe til he was seated there. This Mountain is the top of Euangelical Perfection, the difficulties whereof be so dreadful to manie men, that they choose rather to [Page 43] walk the easie and spacious wayes of this world, then venter vpon this, which in their conceit is so hard and narrow; yet if they once begin to discouer in a clearer light, & behold with open eyes the fowlenes of sinne, the ficklenes and miserie of this poasting world, & the euerlasting flames & tormēts, which are without mea­sure; presently they cast aside al delayes, & make haste away to higher places, and nothing comes in their way so hard, which they do not willingly embrace to at­taine to eternal Happines, and escape the euils which haue no end.

3. And wheras in al combats or encounters of man with man, it is euer held a base and shameful thing to fly; because he that shrinketh from his aduersarie, & betaketh himself to his heeles, doth acknowledge himself to be the weaker, and giues himself for vanquished, which among men is euer accounted a great dis­grace. In the conflict, which we haue with Vice, it is quite contrarie. For to fly,To flye, is to ouer­come. is to ouercome; not only because we put ourselues in safetie by keeping aloof from the Enemie, but because we discomfit and ouerthrow him by our verie flight. For euerie vice hath some subiect, which is as the bayte or fewel of it; which bayte he that doth eschew, must needs vanquish his enemies. For he doth not only treade vnder foot the thing itself, which he doth contemne, but goeth away with a farre greater victorie ouer himself and his owne crooked inclinatiō, and is so farre from shewing anie basenes or cowardise in this manner of flight, or any one jot of feare,S Ambr de fuga sec. c 4. or want of courage, as that rather he giues euident testimonie of his reso­lution and stoutnes, because it is a work of great courage and strength to fly; as S. Ambrose witnesseth saying: ‘Let vs not be ashamed to fly; for it is a glorious flight, to fly from the face of sinne. And as for the dangers which concerne our bodie and life, in euerie man's iudgement it is wisdome to prouide betimes for our owne safetie, and to fore-think the dangers which may happen, and deliuer our­selues from al peril before-hand, if we can.’ Why therfore should we not think & do the self-same thing in the hazards which touch vpon our soules, and do it so much the more effectually, in regard that the calamities, which they threaten, are not only farre greater, but eternal? For certainly the man were both mad & blind, and a stranger to his owne nature, and the state of things, that should hope neuer to be ouercome in so many battails, and neuer to be hurt amidst so manie snares and ginnes;Prou. 6.2 [...]. as if a man would hide fire in his bosome (as the Holie-Ghost speaketh in the Prouerbs) and not haue his garments set on fire; or walke vpon the coales, and that the soales of his feet should not be burned. And to this purpose S. Gre­gorie Nyssen bringeth a fit similitude in his Treatise of Virginitie As a swift ri­uer,S. Gregorie Nyssen. de Virg [...]ni [...]. that is subiect to swel beyond the bancks, doth annoy those that dwel neare it, but reacheth not them that dwel farre-of; So the world, and a secular life, tumbles them downe that are in the streame, and haue voluntarily cast themselues into the troubles therof; but those that haue withdrawne themselues from it, re­maine quiet and secure as dwelling farre within the land. Wherefore, sayth he, though there be a great nūber of euils in this life, heaped one vpon an other, there is but one meanes to free ourselues from them; to wit, vtterly to abandon it. For neither he that shal dwel in Sodome, can escape the showers of fire; nor free him­self from the seruitude of Aegypt, whosoeuer wil not forsake Aegypt, and passe ouer, not that Red Sea, but this sea, that is so black and truly filled with darknes. S. Hierome also doth exhort vs not only to fly,S Hierome Ep. 34. but to fly naked. ‘For if we keep possession of anie thing pertayning to this world, we do not fly [Page 44] the world, but shifting from place to place, we carrie the world with vs whi­ther soeuer we goe: Ioseph, sayth he, but that he left his garment, could not haue escaped the Aegyptian Ladie. The yong-man, that followed IESVS, couered with a Syndon, because the ministers layd hāds on him, cast away that earthlie couering, and fled naked. Elias being taken-vp into heauen in a firie Chariot, left his weed vpon earth. The Wisest man that euer was sayth: He that toucheth pitch, shal be defiled by it. E [...]cl. 13.1. So long as we handle secular affayres, and our soule is intangled in admini­stration of reuennues and possessions, we cannot think vpon God freely. And S. Ambrose writ a whole Book of this verie subiect,S Ambrose. intitling it, Of the flight of the world; wherin among manie other things he declareth, how in the Old Law we are in­structed to flye,Deut. 19. by the six Citties ordayned for refuge & Sanctuarie; which Citties were seated in the portion of the Leuits; because the Leuits, sayth he, are those that fly from this world, to the end they may please God. They forsake their countrie, their parents, their children, and their kindred, to cleaue to God alone; Whe [...]e­fore he that hath God for his portion, must not busie his thoughts with anie thing but God; to the end he be not hindred by other necessarie functions. For what we spend vpon other things, we take from the seruice of Religion, and the office of a Leuit. For this is the flight which is indeed required of a Priest, that he for­sake his domesticals, and become a stranger to his dearest-beloued, that he that is desirous to serue God deny himself to those things which are his owne. S. Cyprian in one of his Epistles doth also aduise vs:S. Cyprian. [...]. 1. [...]p 11. That we giue not occasion to the Diuel to worke vs mischief, for he lyes in wayte, and is greedie to exercise his crueltie against vs;Eph. 4 27. the Apostle saying: Giue not place to the Diuel. Our ship therfore must be carefully guided out of places of danger, that it be not split vpon the rocks and shelfes; we must speedily withdraw this earthie bundle out of the fire, that it be not burnt in the flames which bend towards it. He that borders vpon dāger, can­not be long safe. And in another place he sayth: The confidence, which setteth our life vpon the point of danger,Id. [...]e singul. Cier [...]. is most vnfortunate; and the hope deceitful, which looketh for saluation amidst the alluremēts of sinne; when we fight in the throng of our enemies, our victorie is vncertain; & it is not possible to escape from being scorched, when we are hemmed-in with flames of fire. It may wel be feared, that he that sleepeth on the bank-side, wil fal into the riuer; and it is better in this case wisely to be afrayd then to be ouer-boldly cōfident; & more profitable for a man to acknowledge himself to be infirme, then by desiring to make a shew of his strength, to proue himself but weake; which kind of presumptious people the Apostle checketh saying:Gal. 6.3. If anie man think himself to be something, wheras he is nothing, he seduceth himself. For certainly he seduceth himself, & deceaueth his owne soule, that bewareth not the things which are contrarie vnto him, but medleth with those that are hurtful. And on the other side, he that is alwayes iealous of those that are wicked, and shye of euerie thing that hath but the apparence of naugh­tines, taketh the safer course for himself.’ Thus farre S. Cyprian.

4 And thus we haue sufficiently demonstrated vpon the point of Reason, and Authoritie of holie Fathers, that nothing is more profitable for saluation, or more necessarie, then to fly from the dangers of this world; and from the snares & am­bushes which are in it; because, as the Scripture speaketh: He that loueth danger, shal perish therin. Gal. 3.27. Now it remaineth further, that we consider, to what place we are to fly, that we may be safe; to wit, to the Mountaine, as we sayd before; that is, to a [Page 45] Religious state, Religion a Moun­taine, free from the mischeefs which are in the world. which we may truly cal a Mountaine; because it is high in perfection, and aboue the earth, and al earthlie things. It is also hard to climbe, but yet neere to heauen. Vpon this Mountaine, that is, in a Religious state, the euils of this world which are so manie, haue no place at al; both because it is seuered from secular affayres; and much more because it is composed of things quite contrarie to the world; & of most wholesome preseruatiues of health and saluation. Which S. Bonauenture doth excellently set-forth in his Apologie for the Poore, saying: that al sinne is bred by inordinate conuersion to one of these three perishable goods:S. Bonauen­ture. Riches,Two wayes of auoy­ding sinne. Honour, and bodilie Pleasure; & consequently that the whole accom­plishment of our saluation doth consist in that we auoyde offending in any thing concerning these three; which may be done two wayes: First in act only and consent; which is performed by vertues opposit to such vices, as are occa­sioned by any of these three things. A second way is by pulling-vp by the very roote al manner occasion of falling; possessing the vertues aforesayd, not in act only, but in habit, and in a constant forme of our whole life; a thing doutlesse farre more firme & durable, & in it self more excellent. And to this end were the three Euangelical Counsels published vpon earth, by our Lord and Sauiour. For against the desire of Riches, he opposed the profession of Pouertie, by which we giue away the possession of al external things. Against the motions of Lust, he perswaded Chastitie, to cut-of the vse of that power, which is giuen for generation. And finally to roote out Pride and Ambition, he proposed vnto vs the perfect abnegation of our wil, which is Obedience. What therfore could be bestowed vpon mankind more effectual for saluation? For this is that prudent Counsel & Diuine ordination, which S. Gregorie noted,S. Gregorie. Hom. 3 [...]. in Euang. that as in the art of Physick hot diseases are cured with cold medecines, and cold affections with remedies, that are hot; so our Sauiour Christ hath applied to our sinnes remedies of contrarie operation. S. Basil also doth handle this argument very solidly,S Basil. in reg sus. disp. c. 6. prouing it at large, and sayth, that it is necessarie (for that is the tearme he vseth) that whosoeuer desireth to liue vertuously, forsake the world and leade a life seuered from others; and bringeth to his purpose that saying of the Wise-man: Be not a friend to an angrie man, Prou. 21.24. Esay. 52.11. nor dwel not with a man that is furious, least perhaps thou learne his wayes, and get a snare to thy soule; and that of the prophet Esay: ‘Go out from the midst of them, and be separated from them; and giues this reason, because it is not possible, but in the world we must continually heare and see many things, which prouoke vs to sinne, and enter into a kind of familiaritie with it euen vnawares, and carrie away manie pestilent imaginations and shameful impressions in our mind. And among other things he sayth thus: It is no smal matter, that a man, when he seeth such a multitude of those that offend God, cannot come to know his owne sinnes, and be penitent for them as he ought; but rather comparing himself with others that are worse then himself, he pleaseth himself, thinking himself vertuous; and his mind being withdrawne from God by the diuersitie of businesses and turmoiles, which a secular life doth furnish, he doth not only suffer losse (because he can take no pleasure in God, not taste anie spiritual sweetenes) but growes to a custome of forgetting and vtterly contemning his iudgements;S. Bernard ser. [...]. de [...]. then which there cannot happen to man a greater or more deadlie mischief.’ Thus sayth S. Basil, and much more to the same effect. S. Bernard following the same strayne, setteth downe three degrees, by which we arriue to Saluation, and Perfection: The [Page 44] [...] [Page 45] [...] [Page 46] first is to abandon the world; the second, to ioyne ourselues in companie with some that are of the same mind and purpose; the third, to put ourselues in obe­dience vnder a Superiour, by whome we may be gouerned and directed. Which degrees he maketh to haue relation to three dayes of Vertue, as he calleth them; to wit, of Prudence, of Fortitude, and of Temperance.

‘5. It is a hazardous thing, sayth he, for a man to go about to do pennance amidst the turmoiles of the world; where doubtles some by their poysoned perswasions, some by their wickeder example on euerie side allure vs to sinne; others by flat­terie moue vs to vayne-glorie, others by detraction cast vs back into impatience. The light of Prudence therefore must necessarily go before, and shew how manie, and how pressing occasions and opportunities of sinne the World doth vrge vpon vs, especially in these wicked times; and how weak the soule of man is to resist them; chiefly when it hath been nousled in the custome of sinning. In this day therefore of Prudence, let him make choice to fly frō this present wicked World, saying with the Prophet: I haue hated the congregation of the malignant, and wil not s [...]t with the wicked. Psal. 25.5. But this is not sufficient, for perhaps heervpon he wil make choice of a solitarie life, not weighing throughly his owne weakenes, and the danger of combating with the Diuel; and therefore he must necessarily take with him the day of Fortitude, that he may vnderstand, that his strength is to be kept for our Lord,Psal. 58.10. and seeke to place himself with an Armie of manie fighting togeather. And when he hath chosen to be in companie of others; shal he choose to be Maister, before he haue been a Scholler, and teach that which he neuer learned? Let the day therefore of Temperance shine vpon him, seeking to alay and bridle the loose motions of voluptuousnes, the beastlie motions of curiositie, the head-strong motions of pride and haughtines; let him choose to be abiect in the house of God,Psal. [...]3.11. vnder a Maister, by whom his wil may be broken, and his inordinate desires tamed by the curbe of Obedience.’ Thus farre S. Bernard. Wherefore certainly a Religious state can neuer be sufficient­ly loued or praysed, in regard it bringeth vs out of the dangerous seas of this world, to a quiet hauen, and disarmeth the Diuel of the three weapons, with which he assaulteth euerie bodie. It entrencheth vs within a triple defence and rampire, and blocketh-vp al the wayes, wherby the Enemie may haue anie hope of passage. For in what thing can this outragious Lion or Dragon hurt a Religious soule? He cannot hooke him in with desire of gold & siluer, or lands & possessions; nor catch him by vnlawful bargains, nor put him vpon anie other kind of vniust dealing; because he hath forsaken al his owne, that he might not couet that which belongeth to an other. He cannot moue him by beautie to in­temperancie, because his mind is bound from it by the bonds of his Vow; and his eyes (which are the conduits of lust) and his whole body is fenced by the verie walles within which he liueth. Neither is there anie danger, that through ambi­tion he wil flatter, or lye, or enuie, and vndermine others for preferment sake; because he hath cut from himself al these things, and is so farre from desiring to be aboue, that his whole contentment is placed in being vnder others.

6. This State therefore is euerie way safe, strongly fenced and impreg­nable, and guarded from the enemie on euery side, and consequently there can be no doubt made, but as (al things considered) the best meanes to attaine to Saluation is to forsake the world, so the world cannot be more [Page 47] effectually and perfectly forsaken, then by betaking ourselues to Religious In­closure; which whosoeuer shal vnderstand and sink into, what bands or chaynes wil be able to with-hold him from taking his flight into this Castle of Saluation, into this Fortification of Angels, into this Heauen vpon earth? For if a traueller should be certainly told, that there were a wood pestered with theeues lying vpon his way, he would do his best endeauour not to passe that way, & be glad to choose anie other, though it were farther about, and more troublesome; Now since we know for certain, that this world is so ful of Diuels, and of their snares and ambushes; how is it possible there should be found a Soule, who had rather runne the hazard of eternal perdition amidst al these treacheries & deceits, then walke the way of a Religious life? specially seing a Religious life is not so ful of difficulties, but much more pleasant and easie.

Of the benefit of a Religious life, in regard it strippeth vs of al things created. CHAP. VIII.

THe benefit and commoditie of a Religious State doth not shew itself only in keeping vs from sinne, & frō things connexed with sinne, as from scraping-vp worldlie wealth, frō places of honour, and preferment, and such like, but in debarring vs of al things created, euen of these which may perhaps be had without sinne. And the benefit is the greater, in regard it is a thing of so high value and perfection. For by it we shake-of al impediments, and become more nimble & actiue to performe whatsoeuer spiritual worke. The Apostle declareth it by the exāple of those that runne a race.1. Cor. 9 24. For if we cōsider with ourselues the life of man frō the beginning to the end, it is a continual race and course to life euer­lasting, and the eternal rewards which are prepared for vs. This is the onlie End, for which we were created; to this End al our actions, al our endeauours, al our labours must be directed; and he that at last arriueth not hither, hath receaued his soule in vaine; because he fayleth of the end, for which he did receaue it; and doth on the other side fal into euerlasting and infinit mischief. Wherfore if we wil be wise, and loue ourselues truly; our chiefest or rather our onlie care and thought must be, to seeke al possible meanes to runne this race more nimbly, and with more speed and alacritie; which meanes the Apostle hath not concealed; for he sayth: Euerie one that contendeth for the maistrie, refraineth himself from al things. He sayth: from al things, not from some only; because it would little auayle a man to lighten himself of a weight of gold, & take the same weight in siluer, or some other thing; for in regard of hindring his course, it were al one. And Cas [...]tan ap­plying this passage of the Apostle to a spiritual contention and strife, writeth, that the lawes of refrayning from al things were so seuere among those that did runne in the race,The lawes of those that [...] a race. that they did not meerly forbeare to ouercharge themselues with meat and drink, but vsed no other diet but such as was prescribed them in that art, and did for that time lay aside the care of al other busines, and were so [Page 48] farre from vsing the act of marriage, that they had a fashion to wrap about their loynes plates of lead, to drye vp those lustful humours;C [...]an. lib. [...].7. 2. Cor. 9.25. which Cassian alleadgeth as an incitement to Chastitie. And these men, as S. Paul sayth, did this, that they might receaue a corruptible crowne. Much more ought we to abstayne from al things, or rather voluntarily cast them away, that we may receaue a Crowne incorruptible; and not be clogd and held back in so necessarie and so noble a course.

H [...]m 23. in Euang.2. S. Gregorie speaketh to the same effect in one of his Homilies, and sayth: ‘That a man in this world is perpetually wrastling with the Diuel, whose strength is incomparable; and that these earthlie things are like the clothes which are about vs; and certainly if one wrastle in his clothes he shal be sooner cast, because he hath something wherof his aduersarie may catch hold; one hath a wife, another hath children, an other hath goods and possessions. Wherefore whosoeuer co­mes-in to wrastle (as certainly al must wrastle, and no man can auoyd it) if he wil not be throwne by the Diuel, he must lay aside al his apparrel, and enter naked into the lists.Idem. 21. mor. c. vl [...]. And in an other place he compareth this our life amidst so manie suggestions of the Diuel, and so manie waues of temptation, to a ship tossed with tempest. For at such a time euerie bodie doth willingly cast al things ouer­board to saue the ship from danger; when the billowes swel so high, that they hang like hils ouer their heads, and threaten present death, those that are in the ship haue no thought of temporal goods; carnal delight comes not then in their mind; then they cast those things out of the ship, for which before they went on ship-board; and set al things at naught through the desire of liuing. He therefore is sayd to feare God as the waues which hang swelling ouer his head, who de­spiseth al things which here he carrieth in possessiō through the desire of true life. For when we cast away these earthlie desires from our mind which they oppresse, we do as it were vnloade our ship ouertaken with tempest, and the ship thus eased wil come to hauen, which the burthen would haue sunck: because the cares, which in this life do hang vpon our soule, doe driue it downe to the bot­tome.’ S. Basil also vseth the same Similitude of those that sayle at sea, & addeth that we haue much more reason then they,S. Basil hom. a [...] non a [...]h. reb. se [...]. to doe as they doe. For they that sayle these material seas, leese al that they cast ouer-board, and must be fayne to liue euer after in want and miserie; But we, the more we disburden ourselues of this hea­uie lading, become the richer, and haue greater plentie of solid wealth; to wit, of Iustice and Sanctitie, which are riches of an other nature, and are not subiect to the mercie of the waues, or ship-wrack. Wherefore when we forsake these earthlie things, they do not perish to them that forsake them, but as it were la­ded out of a weaker vessel into a stronger and safer bottome, they are put in grea­ter safetie, and doe surge at a securer port.

S. Chrysost. Hom. 15. ad pop. Eccl 9.20.3. S. Chrysostome doth to this purpose discourse excellently wel vpon that sen­tence of the Wise-man: Acknowledge that thou walkest in the midst of snares: and pondereth, that not without great reason man is bid in this place to acknowledge, rather then to see, because these snares cannot be seen with our corporal eyes, but must be vnderstood and discouered by the light of our mind, in regard they are hidden, and (as he speaketh) ouer-shaddowed with the bayte of lucre, or pleasure, or other commodities; and that there is a mysterie also in saying (in the midst of snares) because these gulfs and dangers doe lye on euerie side of vs. A man walketh, sayth he, into the market-place, and seeth his enemie; the verie sight of [Page 49] him puts him into a rage. ‘He spyes his friend aduanced, and it spites him. He sets his eye vpon a poore snake, and he contemnes him. He beholds a rich man, and enuie [...]h him. He meeteth with some-bodie that hath done him a displeasure, and he stormes at him. He seeth a beautiful woman, and is catched by her. The wife is oftimes a snare to them that foresee it not; ofti­mes our children, friends and neighbours.’ Which, when S. Chrysostome had spoken concerning the multitude of these hidden snares, he giueth vs a very pertinent aduise to auoyd them, by example of the birds. For as birds, while they fly aloft, cannot be taken but when they stoop towards the ground, they are easily catched in the fowlers net; so the soule of man is safe enough from al deceits of the Diuel, if it soare aloft in high and celestial things, and keepe itself there vpon the wing; but if it stoop downe to inferiour obiects, i [...] f [...]lleth into his snares.S Gregorie [...] c. 20. And S. Gregorie [...] doth declare this vnto vs by diuers examples drawne from that which hayneth dayly among men. ‘For as we cannot (say [...] h [...]) follow two federal trades of life at once, as husbandrie and sea-satin [...], or exercise the handicraft of a black-smith and a carpenter at one and the same time, but if a bodie handle one, he must ne­cessarily lay aside the other: So whereas there be two seueral marriages pre­posed vnto vs, one consummate in flesh, the other consisting in spirit, the cadeauour which we apply to the one, must needs a [...]er vs from the other. For no man can behold with his eye two things at once, seated in two contra­rie postures; nor with tongue, expresse two seueral sounds at once, as to speake Hebrew and Greek with one breath▪ nor with our cares can we heare two seueral tales togeather; so our Wil is of that nature that it cannot enioy corporal and spiritual pleasures both at one time; for the exercises of them both, doe l [...]a [...]e to very different ends The exercises of the one extinguish the passion; of the bodie, and lay aside al things which come of flesh, or belong vn [...]o it; the exercise, of the other follow al these things very hotly. Finally we cannot serue two maisters;Math. 6 [...] because it is not possible that the commands of them both should be at once fulfilled.’ Thus much sayth S. Gregorie.

3. Thou [...]h what n [...]ed we stand heaping au [...]horities of the holie Fathers? Let vs heare a Philosopher speake from-out of that blind Antiquitie; for if such an one could vnderstand it, and write so wel of it, by the onlie lig [...]t of Nature, which wa [...] yet but slender; it must needs be a great shame for vs not to know and feele it, in this abundant light of Grace, in which we dwel. [...] therof [...]e in his Treatise which he intitleth [...], [...] disputing the [...]licitie of man, [...] that it consisteth in Wisdome alone, that is, in the contem­plation and loue [...]f the Soueraigne Good, and consequently that it cannot be at [...]ayned in this life, because the bulk of this bodie is a great [...]indrance vnto it, b [...]th by the natural lumpishnes of it, and by reason of the [...] of our Senses and infinit other incommodities, which depend of the bodie; as [...] inordinate affections, feares, and (to vse his phrase) a multitude of [...] and toyes, wherwith in filleth the mind; as also the administration of outward t [...]ings; trading in money, and handling businesses of [...]. Whence he concludeth, that either a m [...]n [...]ha [...] neuer attayne to Wisdome and Happines, or he shal atttayne vnto it only after he is dead; but not possibly in this life, vnlesse a man approach as neere as [...] he may to [Page 50] death, to wit, by withdrawing his mind from household-affayres, and from al manner of worldlie busines, and from the world it self, finally from al plea­sure and care of the bodie, and so turne himself into himself, and dwel at home within himself. For this is a kind of death, at which al true Philosophers did alwayes ayme, spending al their labours and thoughts in striuing to per­swade themselues, that they were dead, and dayly endeauouring to dye more perfectly. Al this is Plato his discourse.

4. Which kind of death and the necessitie thereof, was not hidden from our Philosophers, but much more exactly vnderstood by them, as appeareth by that which S. Gregorie hath left written in his Morals:S Gregorie l. 5. mor. c. 5. ‘We liue yet to this world, while our mind is stil wandring abroad in it; but when being out­wardly mortifyed, we conceale ourselues in the sepulcher of Contemplation, we are hidden in our graue as dead men; which though heerafter it shal be done more perfectly, yet in great measure it is now performed by them that with inward delight are drawne from the turmoils of temporal desires, and while their soules are wholy intent to the loue of God, they are not with any vnprofitable perturbation torne in pieces and distracted.’ In which place he hath much more to the same effect, and this one thing besides worth obser­uation, that in regard that Wisdome is not found in the out-side of things, but lyeth hidden in things inuisible, it cannot be apprehended, vnlesse we for­sake these visible things, and hide ourselues also in those that are not to be seene.

5. Wherefore finding it so solidly proued and so often repeated by the holie Fathers, that it is most profitable and most perfect to withdraw ourselues from al things created, and the more we withdraw ourselues, the more safe and perfect we shal be: we may easily conclude, that nothing can be more profitable then a Religious state, by which we compasse this thing most perfectly and most compleatly. For certainly there can be no greater renun­ciation of al things then that, which is practised in Religion, where not only Pouertie is professed, but a man is so wholy bereft of the dominion and possession of euerie thing, that he cannot say, that this peece of land, or this house, or (as Cassian expresseth it) not so much as this garment,Cassian. l. 4. c. 15. or this pen-knife, or quil is his owne. And it taketh away moreouer al other things, by which men are wont to bolster-vp their life, or solace their mind; as the vse of friends, the fauour of Princes, the alliance of wife and children, finally al earthlie things, and whatsoeuer is of anie esteeme or price in the world. Wherfore S. Bernard doth extol the greatnes of this benefit,S. Bernard s. de quadr. deb. as it de­serueth, so highly, as he is not afraid to intitle al Religious people to com­pleate Happines; for this reason only, because they haue found-out a more compendious way to Heauen, by abandoning absolutly al things of this world. ‘It is true, sayth he, the ascent to Hierusalem is steep and difficult, in regard it is cut strayte out from the verie top of the mountaine; but the compendious­nes of the way doth temper, or rather wholy take away, the greatnes of the [...]aynes; and with happy facilitie, and easie felicitie, you do not only go, but runne; because you are both vnloaded and gyrt, and carrie no kind of weight vpon your back. It is not so with some others; it is not so with those, that loaded with carts and cart-loads, haue taken their course by the winding of [Page 51] the hil; and vsually tumble downe headlong by the sides of the mountaine, so that they scarce find how to bring their life to an end. Thrice happie therefore are you, that haue forsaken yourselues, and al that belonged vnto you, with­out al exception Which onlie sentence of S. Bernard wel considered is sufficient to perswade vs to preferre a Religious state, before al Princelie treasures and command.’ For what stupiditie can be greater, then, seing we must not only al of vs runne (as the Apostle teacheth) but (as S. Bernard sayth) we must runne vp-wards against the hil, which of itself is wonderful difficult, voluntarily to charge ourselues with diuers weights, and moreouer with continual care and sollicitude to encrease and multiplie those weights, which, if we did right, we should rather wholy cast-of from vs?

Of the benefit of Religious Pouertie. CHAP. IX.

HItherto we haue spoken of the commodities of a Religious State in general, now we are to treate of the particular vtilities which are found in it; & first of the benefit which ariseth from the three Vowes proper & essential to Religion. And we wil beginne with Pouertie, because it is the first step to Perfection, consisting in abandoning the things which are without vs;Commen­dation of Pouertie. the commodities whereof are in few words excellently wel set-forth by Climacus: Pouertie is a riddance of worldlie cares;Clima [...]us. a passage to God without stop or hindrance; an expelling of grief; a foundation of peace, and cleannes of life; it freeth vs from the sor­rowes of this transitorie world, and enableth vs to performe the Command­ments of God with perfection, S. Bonauenture writ a whole Treatise,S. Bonauen. in Apol. paup [...]r. of this subiect only in a manner, intitled an Apologie for the Poore; in which he handleth manie things deuoutly as a Saint, and learnedly as a Diuine; and among the rest, he layeth a certain ground, which doth greatly declare not only the profit of Pouertie, but a kind of necessitie of professing it. And thus he discourseth:1. Tim. 6.10. Couetousnes (as the Apostle sayth) is the roote of al euil; for from it and from Pride (which alwayes goeth hand in hand with it) al sinnes haue their beginning, their nourishment, and encrease. Whervpon S. Augu­stin calles it the foundation of the citie of Babylon. This couetousnes is seated in the affection of our mind, as the proper seate therof, but feedeth itself vpon the things which outwardly we possesse; and consequently the vt­ter abolishing of this vice must needs comprehend both the internal and the external; that not only the inward thirst be quenched, but the out­ward possession also of things of this world be forsaken; the one is perfor­med in wil and spirit, the other in fact and outward work; whervpon he concludeth, that as Couetousnes is the foundation of Babylon (as we sayd before) so contrariwise Pouertie is to be esteemed in verie deed the ground-work of al Euangelical perfection, we being thereby confor­med to our Sauiour Christ our Lord and Law-giuer, who, when he drew the platforme of the new Ierusalem descending from heauen, began with [Page] this vertue, as the foundation of al the rest, saying: Blessed are the poore in spirit. This is the discourse of S. Bonauenture. Mat [...]. 5. And that which he sayth, is very true; for if we consider wel, we shal find seauen wonderful great commodities of Religious Pouertie.

[...]2. The first is, that it taketh away the weapons and furniture from al kind of sinnes and vices; the importance wherof hath been sufficiently declared before, when we spake of the great dammages which come by riches; for it doth not only pul-downe Pride, Arrogancie and haughtines, and manie other mischiefs, growing from abundance and plentie, as smoak doth from fire; but it taketh from vs that verie power of committing diuers sinnes, because manie [...] things are wrou [...]ht by occasion of money and of that strength whi [...]h money puts into mens hands. Wherefore if no other commoditie did accrue vnto vs, but only that it enforceth vpon vs a kind of necessitie of liuing wel, it were highly to be esteemed; and voluntarily to put our selues vpon this necessitie, cannot choose but be exceeding profitable for Salua­tion. But it doth not only hinder vs from sinne, but bringeth with it manie ex [...]ellent Vertues, as Temperance, Modestie, and chiefly Humilitie; which ver [...]ue hath a particular kind of affinitie with Pouertie, and is as it were cousin [...] vnto it.S [...] ep ad Hebr Which S. [...] giueth vs to vnderstand in a cer­tain [...], saying. A Christian is more glorious in Pouertie then in Riches. ‘How can that be because it keepeth a man from s [...]elling Pride; he that is poore, cann [...] be loftie, but rather obedient, modest, meeke, wise; but he that hath much wealth, hath manie things which hinder him from wel­doin [...] [...] let vs see, what a rich man doth: He seaseth vpon that which is not his owne, he burnes with vntemperat desire; he giue [...]h the reynes to his last; he leaueth no mischief vnatchieued; Is it not playne that these things are b [...]ed by [...] And you may also perceaue, that by Pouertie al vertue is more easily gotten. And do not tel me, that rich men in this life are vnder no man's correction; for it is very true, that among al other euils, Riches haue also this, that they defend and guard those that liue wickedly, that they may commit sinne more boldly, and stand in awe of nothing, nor be controuled by anie bodie.’ So sayth S. Iohn [...].

The second commo­ [...]3. A second commoditie of Religious Pouertie is, that it is a great meanes to bl [...]t-out the sinnes of our former life, and to satisfie for them; and to this purpose it seemeth the Holie-Ghost spake by Esay the Pr [...]phet, saying:Esay. [...]8.10. [...] haue boyled thee throughly, but not as sinner; I haue chosen thee in the fornace of Pouertie; for where he sayth: I haue chosen thee; it is as much as to say: I haue purged, or refined thee, and made thee so perfectly good, that thou deserued to be chosen and loued. Wherefore as al kinds of mettal are seuered in the f [...]rnace from dros [...]e and refuse, and from whatsoeuer is base and of no esteeme and value, and come forth farre more clear and pure then they [...]; so Pouertie giuing matter of exercise both to bodie and mind, [...] vice from them both.S. Gregorie Hom 4 [...]. in Euang. Whervpon S. Gregorie hath this excellent [...]: ‘The fire of want purged Lazarus his offences; and the pro­ [...] rewarded the good deeds of the Rich man; Pouertie affli­cted him and cleansed him; this man was requited with plentie, and reiected; [Page 53] whosoeuer therfore you be that in this life haue wel to liue, when you cal to mind anie good deed that you haue done, it behoueth you greatly to be afraid by occasion of it, least the prosperitie, which is bestowed vpon you, be a re­compence for those good deeds of yours; and when you see those, that are poore, to do a thing that is blame-worthie, do not contemne them, do not despayre of them; for perhaps those that the superflui [...]ie of a smal offence doth defile, the fornace of Pouertie doth refine.’

4. The third fruit of Pouertie is,The thi [...]d fruit of Pouert [...]e. that it freeth a man from vnprofi [...]able trading in these perishable goods. For our soule being immortal, and giuen vs by God, to the end that in the short tearme of this life, we may payne Immor­talitie, it is great follie to employ so excellent a nature, and out time also, which is so pretious, vpon that which is alwayes decaying, alwayes fading and perishing. Pouertie therefore, which we professe in Reli [...]ion giueth vs leaue to employ ourselues wholy, vpou the loue and pursuit of [...]ternitie, taking no thought for earthlie things for we are not busied neither with husbanding of grounds, nor gathering of rents, nor putting-forth of money, nor following of suits, nor with anie other worldlie matter; which vacancie from al care & thought, must needs be of great vse in this our heauenlie Phil [...]sophie, seing the ancient Heathens in their earthlie Philosophie did esteeme it so absolutly needful. For Z [...]no as S. Gregorie Na [...]ianzen relateth,Zeno. when he had cast al ouer­board in a tempest by sea, sayd: O fortune, I thank thee for returning me to my [...]. But Crates farre [...]etter;Crates. for, as S. Hierome write [...]h, he was very rich, and did not by constraint but of his owne good wil and choyce, cast a great summe of money into the sea because he was perswaded that he could not wel giue himself to Philosophie, and keepe his wealth. And al the whole pack of them were of the same mind; and chi [...]fly Seneca, Seneca Ep. 17. that great commen­der of the Stoicks; for no man euer spake more largely, or better to the pur­pose, cōcerning a spare kind of liuing; and amōg other things, he sayth thus: If thou wilt haue thy mind free from trouble, thou must either be poore, or like to the poore. Studie doth not profit, without care of frugalitie.

5. A fourth commoditie of Pouertie is, [...] Povertie. that it suffereth not our mind to cleaue to these base and abiect things; the affection to them, being the source of al mischief. To which effect S. Gregorie hath a prettie passage; for he sayth, that trauellers, as they passe on their way, meete oftentimes with pleasant meadowes, and willingly entertayne themselues in them; sometime, they step out of the beaten path into them, and so the delight which they take in the pleasantnes of the way, doth hinder them from making haste on their iourney; therefore God is wont to make the wayes of this world tough and vnsauourie to the Elect, that seeke after him, least delighting themselues with the case of this life, as with pleasant fields, they c [...]ue [...] rather [...] to trauel, then quickly to come to their iourneys end; and pleasing themselues in their trauels, they forget what they desired in their country. This thing therfore which the wisdome of God doth work in his Elect (according as S. Gregorie teacheth) euerie Religious man doth performe in himself,S. Greg 23. mor c. 14. when bereauing himself of worldlie commodities, he vndergoeth the incommodities of penu­ [...]ie and want, that nothing of this life may delight him, and hinder his iour­ney but that rather he may haue as manie spurres in his course to Heauen, as [Page 54] he endureth troubles and vexations in this world. And being thus weaned from the loue of al temporal things, that holie and holesome affection, which the Apostle acknowledgeth to haue been in himself, is bred in them al, estee­ming that they haue not heer a permanent cittie, Heb. 13.14. or dwelling, but are alwayes seeking after that which is to come.

The fift commodi­tie of Pouertie.6. The fift vtilitie, which Pouertie doth bring vnto vs, is, that as itself is greatly in the loue and fauour of God, so it causeth al those, that espouse themselues vnto it, to be highly loued and fauoured by him; by reason wherof he bestoweth vpon them daily great benefits and spiritual graces. We need no other testimonie that God doth loue Pouertie, then to see that his Infinit Ma­iestie comin downe from heauen, was pleased to associate himself so neare vnto it, takin flesh of parents that were poore (though of a Royal stock) and making choice of the poorest place on earth for his birth,The loue which our Sauiour [...] to Pouertie. not so much as a litle house, or cottage, or shepheard's cabin, but a stable of beasts, belonging to others, in the cold of winter, and the night-season, what should we stand to speake of the rest of his life, seing he had no place where to put his head, and wa [...] relieued by the almes of other folke? That Eternal Word, I say, was re­lieued, in whom are al treasures, and by whom al things are made. And can anie man d [...]ubt but that he wil loue in others that, which he loued in himself & made choice of, and powre-out abundāce of very special blessings vpon those in whom he shal find it? We shal not need to stand coniecturing about the mat [...]er for we see what he at done already, so long as he liued and cōuersed on earth those with whom he liued most, and were his most familiar acquain­tāce, were not rich & wealthie people, but the poorer & vulgar sort, for foure of them were fisher men, one was a gatherer of Toule & Custome, and the rest were much of the like stamp. No man can bei norāt, how at the self-same in­stant when he was borne, he made himself presently knowne to poore people, with great demonstration of loue and honour towards them; sending from heauen a companie of blessed Angels to tel them, that he was come into the world, & inuiting them to himself by word, & by an extraordinarie light, and a most sweet consort of musick, as if he had lōged for their presence & acquain­tance. ‘How manie noble persons according to the flesh (sayth S. Bernard) how manie great men,S. Bernard. ser. [...] de Nat [...]u [...]. how manie wise men of this world, were taking their rest at that houre in their soft beds? & none of them was esteemed worthie to behold that light, to taste of that great ioy, to heare the Angels singing.’From whence the Saint draweth this argument: If our Lord and Sauiour did beare so great loue to those poore people, that were poore by necessitie, certainly he wil beare farre greater loue to those that are voluntarily poore, and haue forsaken al that they had, meerly for his loue. This is a benefit of al benefits, because they, whō God doth loue, can want no kind of thing that is good; no grace, no light, no benefit, nothing at al can be desired by man, which he wil not most liberally bestow vpon them.

The sixt cōmoditie of pouer­tie.7. The sixth commoditie of Religious Pouertie is very great, and worthie to be considered. For as among the euils which are bred by riches, we declared before, that the excesse of delight and pleasure arising of them, is very poyson and death to our soules, so contrariwise in pouertie, the spare diet, and meane [Page 55] fashion of liuing, is very profitable for saluation. For as we season dead flesh with salt, to dry-vp the abundance of moysture, and preserue it from cor­ruption; so our liuing flesh, vnlesse it be dryed and preserued by abstinence and austeritie, wil certainly perish with delicacie and wanton lust; and no wonder, because the affinitie and nearnes of our soule and bodie is so great, that they must needs infect one an other with their vicious inclinations,S. Basil [...]as. 1. de [...] un [...]o. and, as S. Basil speaketh, while our flesh is lustie and fresh, our spirit be­comes dul and carnal. And S. Iohn Chrysostome sayth,S. Io Chry­sos [...]. Hom. [...] in Gen. that sobrietie is as it were the wings of our soule, wherewith it beareth itself aboue the earth, and is enabled to soare on-high by Contemplation.

8. Finally,The sea­uenth com­moditie of Pouertie. to comprehend in one word al the commodities of Religious Pouertie, what can be spoken more ful and effectual then that which our Sa­uiour sayth of it: Blessed are the poore in spirit, for theirs is the kingdome of heauen; in few words expressing the present and future happines of it?Matth. 5. And it is not without special cause, that for the most part he promiseth a reward for other vertues after this life; but for Pouertie he appointeth presently the Kingdome of heauen; either because the hope therof is so assured and so free from hazard, as if it were in our owne present power and command; or be­cause it is so free from al worldlie care, that in this verie life it giueth a taste and earnest of the felicitie which we shal heerafter enioy. Wherefore Reli­gious people may worthily make account, that in this one vertue of Po­uertie they haue a very great and rich treasure, to which the infinit reward of that Infinit Good is due, which neither eye hath seen, nor eare hath heard, neither hath it ascended into the hart of man. ‘And euerie one may esteeme it as a thing proper to himself, which S. Augustin sayth of al;S Aug ser. 1. de Verbie Apos [...]o [...]. that the happines of Chri­stians is exceeding great, in regard they may make Pouertie the price of the kingdome of heauen; let not thy Pouertie be distastful to thee; there can be nothing found more rich; wilt thou know how rich it is? it buyeth Heauen. What masse of treasure can be compared with the worth which we see gran­ted to Pouertie?Pouertie buyes Heauen.’ A rich man cannot finde meanes to come to heauen by en­ioying lands and possessions, but by contemning them he finds meanes to compasse it. And much more he speaketh in commendation of Pouertie; but that is remarkable that he sayth: that God did vs a very great good turn, when he comprized the summe and total of al felicitie, in Hauing nothing. For if he had placed it in riches, few men could haue had the meanes and abilitie to at­tayne vnto it, and not without great labour and trauail; but hauing placed it in the contempt of riches, euerie man that wil, hath power and meanes to get it.

8. For these and the like reasons the Saints of God ful of heauenlie light, haue been as affectionately addicted to Pouertie as anie worldlie man can be to riches, and laboured as hotly to preserue themselues in poore estate, as others to encrease their wealth. Among whome S. Francis is most eminent;S Bonauent. in the life of S. Francis. of whom S. Bonauenture (an Authour renowned for sanctitie and learning) doth write: that he was so deare a friend of Pouertie, & loued it so intirely, that a man would think, he searched al the corners of the world for it to espouse it to himself with perpetual loue; and for the loue of it, he for­sook [Page 56] father and mother, and al things which he might haue enioyed. And [...] brethren often asking him, what vertue makes a man most acceptable to our Sauiour Christ, he was wont to answer wi [...]h very particular and extra­ordinarie affection, that it is Pouertie, and that Pouertie is the way to Salua­tion, the nurse of humilitie, the root of perfection, and hath manie hidden s [...]ui [...], and commodities, knowne to very few.

Of the benefit of Religious Chas [...]itie. CHAP. X.

NExt vnto Pouertie, of which we haue hitherto discoursed, we wil speak of Chastitie; the commodities wherof are so much the richer then th [...]se of Pouertie; by how much our bodie is nearer vnto vs, then our wealth and outward sub­stance▪ and the affections therof more violēt and pernicious, [...] they be not rest [...]ayned. These affections, Chastitie doth [...]; and the [...] of it is, that euerie man may know, as the Apostle spea­keth, [...];1. [...] 4 that is, his bodie (as Cassian do [...]h in [...]) which is as a vessel and recep [...]acle of the soule. To vnderstand th [...] greatnes of the benefit of Chastitie it might be sufficient to weig duly that which we haue sayd before,Cas [...]n. lib [...] c. 1 [...]. of the beastlines of carnal pleasure, and the exceeding harme it doth vs But wheras there be two kinds of these pleasures, to wit, some that are vtterly vnlawful and forbidden; and some againe that are lawful, but confined within the limi [...]s of Mar [...]iage: we shal not need to say any more of the first, then that which we find deliuered by the Apostle, that they who doe such things, shal not possesse the kingdome of heauen: G [...]l. [...].21. but then part, (as it is sayd in the Apocalyps) shal be in the bur­ning lake of fire and brimstone, Apo. 21 8. which is the second deat [...]. We wil only consider what helps Religion doth afford towards the extinguishing of the flames of lustful desire [...], which that Leuiathan is wont to rayse, wh [...]se breath doth make [...] in burne. [...].

2. The first [...], that it taketh away the matter which is wont to kindle [...], to wit, [...] the si [...]ht, and speech of thin [...]s that are dangerous; dangerous [...] and [...], and [...] occasion and cōmoditie, which [...] alwayes one of the greatest incitements to sinne. These are the engines, wherby manie an able man hath been often ouerthrowne and subdued, and [...] the Prophet speaketh) t [...]ose that were brought-vp [...], haue [...]. A [...]ainst which there is no better defēce, then to betake ourselues [...] distant out of the reach of such allurements. For as it is wel [...] where S. Vaul [...] vs resist and striue against al other [...] vs [...] from fornication; and the flight is very honourable which [...] by example of chast I [...]eph, who let [...] his cloak, and [...] kind of fire, and by that which the Wise-man ad [...]iseth [Page 57] saying:Ecel. 9.5. Behold not the face of a virgin, least her countenance stumble thee. And among manie other things he brings the lamentable fal of King Dauid; who though he were so great a man, and so great a Prophet, with one glance of his eye was catched; and may iustly be a perpetual warning for euerie bodie euer since. ‘Therefore, sayth he, let no man deceaue himself with ouermuch confidence; let no man presume dangerously of his owne forces, but giue eare to the Apostle saying: Fly from fornication. Now by entring into Reli­gion we vtterly fly from it; in regard that it separateth vs from companie, and conuersation; and is vnto vs, as a castle and strong fortification.’ And conformably to this doctrine,P [...]s [...]don in the use of S. August. S. Augustin himself (as Possidonius Bishop of Calame writeth of him) would not only not dwel in house with other women, or haue anie familiaritie with them: but not with his owne sister and brother's daughter; not so much in regard of themselues, as of other wo­men that would be coming vnto them.

3. Besides this flight and precaution,Obedience a special defence of Chastitie. Obedience is a special defence of Chastitie; which S. Bernard in particular doth teach, saying, that the earth, which our Lord doth promise in possession to the me [...]ke, is our bodie, which if our soule be desirous to possesse, and to raigne ouer the members thereof, it must be meeke,S. Bernard s. 1. de omn. sanct [...]s. and obedient to superiour powers; and doth not stick to say, that when the flesh rebelleth against the spirit, it is a signe, that the soule is not so subiect to Superiours as it ought: and contrariwise if the soule be sub­iect, it wil find the bodie also obedient and in subiection.

4. The third help to Chastitie, is the practise of al kind of vertue, as of Prayer and Meditation, and such other exercises, which of their owne nature encrease spirit and deuotion; for what we adde to our mind, we take away from our bodie; and as our mind is strengthned, our bodie must needs be weakned. To which purpose S. Iohn Chrysostom sayth,S. Iohn Chrysostome. that Chastitie when it is left alone to itself, is weak and infirme, and hath not strength enough to stand by itself; and to take away the continual practise of other vertues from it, is as it were to cut the sinnewes of it; but togeather with other vertues it is able and strong: For as trees, that are planted in a fat soyle, bring forth fruit; so the soyle in which Chastitie wil alwayes flourish,Chast [...] is weake without pra [...]ise [...] other v [...] ­tues. is the concurrence of other vertues. Finally the root of Chastitie, is a life conformable to the Crosse of Christ, that is, a life which is not giuen to ease and daintines, but hardned with labour and patience. Wherefore it is certain that a Religious life, is a most strong defence against al dishonestie, preser­uing them, that liue in it, pure, intire, and incorrupt, without anie great la­bour or paynes to be taken on their part.To [...] is an [...] way [...]

5. Let vs now speake of the other kind of pleasure, which wedlock (as I sayd before) doth make honest, and acquit of al imputation of sinne. And certain it is, though the duties of Marriage may be performed without offence to God, yet to cut-of al pleasure in this kind also is not only more beneficial, but an easier and a more readie way to saue our soules. Which truth is groun­ded vpon the authoritie of S. Paul, who in his first Epistle to the Corinthians hauing rehearsed manie commodities of being chaste, sayth: It is good for a man to be so. Whervpon S. Hierome addeth: If it be good for a man to be so, it is il for a man not to be so. And the euils belonging to Marriage are also [Page 58] there set downe at large by the same Apostle,Three in­cōmodities of wedlock and may be reduced to three heads, to wit, Seruitude, Tribulation, and Diuision of mind; as he tearmeth thē. The Seruitude of Marriage is described by him in these words: The woman hath not power ouer her owne bodie, but the man; in like manner also the man hath not power ouer his owne bodie, but the woman. This is no smal kind of seruitude, that the command of ones bodie should be in the power of an other;S. Iohn Chrysost. de Virg c. 41. which S. Iohn Chrysostome doth set forth very liuely, saying: Doest thou not see the necessitie which is in this busines, a slauerie which can not be auoyded? doest thou not see two tyed in ropes togeather? ‘For the bond of wedl [...]ck is like fetters, not only in regard of the daylie troubles and cares, but because it keepeth them that are married in such a seruitude, as no slaue is more at command of his maister, then they are in each other's power.’ The Husband, sayth our Lord, shal be lord ouer the wife. But what auayleth it the husband to be lord,Gen. 2. seing he is lyable to the like seruitude vnder her, that is subiect to him? Where moreouer he compareth man and wife to two fugitiue slaues, that are so coupled togeather, that though they runne from their maister, they must notwithstanding needs follow one an other, and cannot get asunder. Which S. Paul also doth insinuate in those words:1. Cor. 7. Art thou tyed to a wife? And to shew that this bond cannot be bro­ken, he presently addeth: Do not seeke to be loosened. But this seruitude (which of itself is very hard (specially being perpetual) is made much more hard and heauie, when the parties chance to light vpon a stearne and peeuish maister, as it doth often, or rather most commonly, fal out; or vpon a maister that hath but litle wit to gouerne, which is yet much more intollerable. The Holie-Ghost expresseth the miserie therof in the Prouerbs in these words: It is better to dwel in a land that is desert, Prou. 21.19 Prou. 19.13 then with an angrie and contentious woman. And againe: A wrangling woman is like a house, where it alwayes raynes through. By which familiar examples we are giuen to vnderstand the excessiue trouble and miserie, which they vndergo that once put their neck vnder this yoake. Wherefore me thinks, when our Sauiour abrogated the custome of diuorce, which for some time was permitted in the Old Law, the Apostles had great reason to say with common consent: If the case of man be thus with his wife, it is not expedient to marrie. Mat. 19.10. And indeed it is not expedient; for though the bond might be broken vpon occasion, yet it were not expedient to put ourselues into such setters, though it were but for a time; much lesse, seing this bon­dage is perpetual, and neuer after to be auoyded. Religious people therefore are free from these impediments; and as married people doe hinder one an­other, so they are free from being hindred; and are at al times at libertie, not only to runne, but to fly in the way of the Commandments of God.

The secōd incommo­ditie of wedlok.6. The second incommoditie of marriage, is that which the Apostle calleth Tribulation of the flesh. For the discouerie whereof, we shal not neede much to busie our wits; for we may see it with our verie eyes; We cannot put our head into anie house or familie, but we shal find it ful of in [...]init care and trouble: If it be rich, there is trouble in menaging their riches; if it be poore and in want, what a doe is there to find releef? If they haue manie children, they are troubled in bringing them vp; if they haue daughters, they know not how to bestow them; and to stand to reckon the calamities, which besides are [Page 59] incident to euerie bodie, by the imparing of their estates, or the miscar­riage of their children, and other troubles and vexations of mind, were an endlesse busines; for they are continual, and rush-in vpon them on euerie side. But there is one thing heauier then al the rest, which the Apostle doth point at, when he doth not barely cal it Tribulation, but Tribulation of the flesh; For when we take paynes for things that are spiritual, and for the sa­uing of our soules, and the seruice of God, it bringeth great comfort with it, and hath a great reward prepared; but to toyle in earth, and in carnal busi­nesses, if we ayme no higher, hath no comfortable sauour at al, nor hope of recompence. Wherefore S. Chrysostome his obseruation vpon that verse of the Psalme (Virgins shal be brought to the King after her; they shal be brought in ioy and exultation) is very true and pertinent to our purpose. Behold, sayth he,S. Iohn Chrysostom ia Ps. 44. how the saying of the Apostle is heer made manifest; ‘They that marrie, shal haue tribulation of the flesh; and as they shal haue tribulation, so these shal haue ioy and exultation; for they must of necessitie bewaile their chil­dren, their husbands, their houses, their seruants, their kinsfolk, their sonnes and fathers-in-law, and their newphewes; the abundance, or want, or losse of children. But a Virgin crucifyed, and exempt from things present, walking aboue the ca [...]es of this life, hauing her eyes daily fixed in heauen, and now past this dangerous passage of the sea, is fed with gladnes of spirit, and reioyceth with exultation.’

7. The next incommoditie is Diuision;The third incommo­ditie of wedlock. wherof S. Paul sayth in the same place: He that is with a wi [...]e, is careful of the things of this world, how he may please his wife, and is deuided; she that is married, thinketh of the things of this world, how she may please her husband. Religious people therefore haue this benefit aboue others, by meanes of their Continencie and Chastitie; that they may offer their harts whole and intire to God, nothing impaired by this kind of diuision.S. Greg. Hom. 16. in Ezech. Which difference betwixt the two state, S. Gregorie doth very wel expresse in these words: Those that are married, [...]hough they liue wel, and d [...]sire to see God, are troubled notwithstanding with hous-hold-affaires; and their mind of necessitie is diuided betwixt both: ‘But those that liue chaste, being seuered from the employments of this world, and abstay­ning from that pleasure of the flesh, which they might haue in lawful wed­lock, are not intangled with care of wife and children, nor in hurtful and troublesome thoughts of household-busines.A twofold diuision in wedlock.’ This which S. Gregorie speaketh of, is the first diuision belonging to wedlock; and contayneth in itself as manie diuisions and distractions, as there be seueral things in this world to care for. But there is an other diuision farre worse then this, to wit, the diui­sion of our loue. For when we must giue part therof to our wife, and part to our children, and part to others of the same flesh and bloud; a smal parcel, God knowes, or none at al, wil be left for God. Which though it be true of al things vpon which we set our affection, yet it is much more sensible in the loue of those that are neare in bloud; because our affection is by nature more violently bent towards them.Aristotle 8. & 15. [...]. 1 [...]. Aristotle sayth, that no loue can be greater then that which parents haue towards their children, because they loue them as part of themselues, and as a parcel cut-of from them, yea as another self. And the like he affirmeth of the loue which is betwixt man and wife, that it is [Page 60] most natural vnto vs, and taketh place before al other bonds of friendship, as one house-hold is before a Cittie, which is cōpounded of manie house-holds; finally that the affection of brethren among themselues is much of like nature and force, because they issue al from one stock, and are al one with their parēts; and consequently one among themselues. Seing therefore the natural affec­tion to our kindred is so forcible, it must needs follow that our loue wil be so diuided and distracted among them, that none of it can come to God; or if he also haue part of it, it wil be so litle and so cold, that it cannot but be a great wrong to that Infinit Goodnes, whose wil is (and certainly he doth deserue it) that we loue him with our whole hart, our whole soule, & our whole strength.

S Augustin l. 10. cons. c. 19.8 These euils are auoyded by Chastitie and they that embrace it, haue none of these hindrances, but may powre-out their whole loue vpon God. To which purpose S. Augustin sayth, ‘that by Continencie we are gathered in, and brought home againe to that One from which we were distracted and fal­len-of in [...]o manie things; which One thing is God, the onlie Soueraigne Good, by whose loue we are good,S. Gregorie Nazi [...]n [...] Or. 3 [...]. and by enioying him, eternally blessed. And S. G [...]egorie Na [...]anzen in commendation of Chastitie sayth, that as the water, which is conueyed close in conduits of lead, spouteth higher then the weight therof doth naturally allow, because it is much prest and driuen thick togea­ther; so if as [...]uled [...] gather al her loue togeather, and do not suffer it to runne out vpon creatures, but powre it forth vpon God, it wil stil [...]ise vp-wards, and neuer fal downe vpon earth.S. Basil. [...] Mo­ [...] c. 1. Wherefore S. Basil was not much awry, when ha­uing reckned-vp the incommodities and infinit cares (for so he speaketh) of a coniugal life, at last he addeth concerning the happines of Religious people, to whom he wrote, that whosoeuer desi [...]eth to be freed from the bonds of this world, must auoide wedlock as playne fetters, and consecrate his life to God, professing Chastitie. For he that so doth hauing resolued with himelf to loue God alone, and longing to taste of that puritie and trāquillitie of his (which is voyd of al trouble) and of the ioy and gladnes which riseth therof, seeketh no­thing but how he may perfectly withdraw his mind from al affinitie with anie material thing, and from al alteration rising from the bodie; and contemplate things Diuine with a clear eye, free from obscuritie, receauing light from hea­uen vnfatiably.’

9. But there is yet an other thing in this busines wel to be considered. For of al Christian vertues, which our Lord and Sauiour hath specially commen­ded vnto vs,E [...]āgelical Pou [...]rt [...], & [...] to be found in [...]edlock. [...]. Cor 12. S. Io Chris. de Virg. c. 7 [...] two are of greatest note, to wit, Euangelical Pouertie (of the commodities wherof I haue already spoken) and Fraternal Charitie; of which I shal speake heerafter at large. These two, as great and as beneficial as they are▪ are not to be found in a Coniugal state; but in a Religious state they are in-bred and essential. For how can Pouertie be, where wife, and chil­dren, and familie, and al things els, do put vs vpon a necessitie of hoar­ding? to vse the word of S. Paul. And I find that S. Iohn Chrysostom doth reckon Pouertie for a special cōmoditie of a single life. For in the Booke which h [...] wrote of Virginitie, hauing brought the exāples of Helias, Helizaeus, & S. Iohn Baptist, he sayth ‘If these men had had wife & children they could not haue en­dured to liue in the desert, & forsaken their families, & not prouided things ne­cessarie for [...] & sustenāce; but now free frō al these tyes, dwelling on earth as [Page 61] if they had been in heauen, they wanted neither house, no [...] bed, nor shed, nor table, nor anie such kind of things, but heauen was their couering, the earth was their couch, the wide wildernes was their board, and the verie barrennes of the desert, which famisheth other solk, did furnish those holie men with plentie of al kind of things; they stood not in need of vine [...], or wine-presses, or corne, or haruest; but the fountaines and riuers yealded them abundance of sweet drink; and for one of them, and Angel furnished a table with wonderful prouition farre beyond that which men do vse.’ Thus sayth S. Iohn Chrysostom concluding, that Pouertie is very easie, when we are not bound to wayte vpon a wife, and haue no charge of children.

10. The like we may say of Fraternal Charitie, and mutual conuersation; for where women are,S August. l. 6. Conf. [...] 14. there is no liuing. To which purpose S. Augustin rela­teth of himself a thing worthie obseruation, that when he was yet a Manichee, he and diuers other friends of his,How wo­men hinder mutual conuersa­tion. being wearie of the turmoils of this world plotted togeather a kind of life resembling somewhat a Religious course; for they resolued to withdraw themselues from companie and to meddle with nothing; and whatsoeuer anie of them had, they should bring it forth, and put it in common, that no bodie might say, this was his, or the other an other's but that which came from al, should belong wholy to euerie one of them, and al of it, to euerie bodie. Now when this proiect was very much applauded by euerie one, and al of them did think themselues happie in such a kind of life, the busines was instantly dashed by occasion of the women, which some of t [...]em had already, and some of them were desirous to haue; and so breaking-of they turned themselues (as S. Augustin speaketh) to groanes and sighs, and bent their course to the bread and troden paths of the world. Therefore they that enter vpon marriage, depriue themselues of this and much more; wheras in Religion, nothing is more in force, or more common.

11. But Chastitie hath yet an other commoditie, which may be worthily esteemed one of the greatest▪ For there is no questiō,A [...] the act of marriage doth [...] a man's mind, so doth Con­tinence pu­ri [...]ye and ennoble it. but al pleasure belonging to the bodie, and most of al that which is ordayned for generation, doth much aba [...]e the edge of the mind, and pul it downe from the constant, vpright, & manlie state which doth become it; and the reason is, because for as much as concerneth the bodie, and specially that action of the bodie, we do not greatly differ from beasts; so that whensoeuer the mind doth stoope to that action, it becometh in a manner flesh, and of so base and brutish a disposition, as the action itself is vile, abiect, and ear [...]hlie; and by often vse, it groweth so dul and lumpish, that it cannot think of anie higher matter, or rayse itself to things more generous and Diuine, because it hath abased itself to a thing so abiect and contemptible; which dulnes and obscuritie groweth vpon the mind not only by vse of vnlawful pleasure, but also by that which is lawful; and in this kind, they are alike hurtful. Whervpon S. Augustin sayth:S. August. c. 1. so [...]loq. ‘I do not find anie thing that doth so much pul downe the courage of man from the top of Vertue, as the dallying with women, and that nearnes of bodies, without which a wife cannot be had; so that nothing can be more to the commendation of Chastitie, or more glorious then that, as the functions of Matrimonie do prostrate the mind and abase it, so Continencie and puritie, [Page 62] doth rayse and perfect it; and the lesse communication it hath with flesh, the more liuelie it is, the spirit of man remayning fully spiritual, and in good dis­position to receaue diuine impressions, to conuerse in heauen; and that the vncertaine and hidden things of that heauenlie wisdome may be made manifest vnto it;Psal. 52. for al which, we haue need of light; which light is stopped by the dark clowdes that rise from such grosse exhalations as those of the bodie are.’ Wher­fore as Cassian sayth wel,C [...]ssian l. 8. c. 6. that euerie motion of anger (whether it be iust or vniust) doth blind the eyes of our hart; and when they are blinded, it skils not whether they be blinded with a plate of lead, or of gold: so we may say of this kind of delight, that for asmuch as concerneth the dulling of our mind, it is much one, whether the cause be lawful or not lawful; as Aegidius (one of the first companions of S. Francis) answered once a secular man very wittily, who bragging that he liued chaste,A wittie s [...]ng and [...] of A [...]gidius. and was faithful to his wife. Why (say [...] he) may not a man as wel be drunk, of his owne vessel? For if a man be drunk, that is, if his reason be confounded, and as it were drowned in lickour, the matter is n [...]t great from whence he had his wine, so it were wine. Where we may learne by the way, the nature of this remedie, which is allowed to hu­mane infirmitie in matrimoine; for it doth not take away the disease, but rather it giue,C [...]ncupi­s [...]ence not cured by marriage. matter for the disease to feed-on without offending God. For as if a man haue a Fistula, or a canker there be two degrees of healing it; the one perfect and compleat, so that the flesh becomes fully sound and solid; the other imperfect, which leaues a sore, but takes away somewhat of the fowlenes of it, and couereth it with cloathes and swathing bands: So in the state of Continencie, the disease of Concupiscence is perfectly cured and taken-of, but in the state of Marriage it is not quite taken away, but only qualifyed by the holines of the Sacrament; so that the difference is very great; for if we go about to cure our sensual inclinations, it is most certain, that it is a great deale more effectual to cut thē quite of then to restraine them in part, hoping that they will be lesse violent if we yeald somewhat vnto them.Aristole 3. E [...]h. c. vit. For (as Aristole ob­serued) the desire of pleasure is vnsatiable; & when we think to satisfye it, it is the more inflamed by the exercise of Concupiscence; & when it is in the heate, it taketh away a man's reason from him,Concupis­ce [...]ce falles from things l [...]ful to vnlawful, as in Da [...]d and Salo­mon. which a bodie would think were mischief enough, though we go not beyond the bounds of Wedlock. But the mischief is, that the lustful desires, so long as they are sed in whatsoeuer manner, grow so violent, that most commonly they fal from things law­ful to that, which is not lawful; of which we cannot haue a more famous example then that which hath been shewed vs in king Dauid, and in his sonne king Salomon. The one of them being so holie a man, and the other so wise a man, and hauing each of them not one wife alone (as now adayes) but a multitude of wiues, their lust was notwithstanding so farre from being satisfyed, as it was rather greatly incensed and inflamed; so that at last it did most shamefully and most miserably foyle the wisdome of the one, and the sanctitie of the other; wheras on the other side, of Elias and Helizeus, who liued chaste, there is no such thing recorded; neither haue we anie reason at al to suspect anie such matter of them. To be brief, me thinks, that Secular people that are married, doe keepe this fierce and cruel beast (like a lion) in a cage, dayly feeding it, and consequently making it dayly [Page 63] stronger and stronger. And who can be sure that it wil not at some time or other breake-out of the cage, and doe some great mischief according to the wonted custome and nature therof? Therefore those that liue chaste, take the better and the wiser course, not contented to hamper and tye it vp in chaynes and fetters, but they labour by famine, and by often blowes to take away the life of it, and to kil it.

12. Cassian in one of his Collations doth handle this matter excellently wel,Cassian. co [...]. 21. c. [...]4. comparing Concupiscence to a flame of fire, which being kindled some time vpon necessarie occasion in stubble or some other like matter, can hardly afterwards be withheld, but that it wil flame-out beyond that which is desired, and not only burne the stubble, but catch vpon some other thing that is next it, and so range farther and farther; ‘for so (sayth he) doth carnal pleasure, restrayned within the bounds of wedlock, set other things on fire also, and the vse of it draweth a man on to forbidden excesse; but those whom the grace of our Sauiour hath inflamed with holie loue of Incorrup­tion, do so perfectly consume al the thornes of carnal desires with the fire of Diuine Charitie, that not so much as the embers of vice can any wayes impaire the coolenes of their integritie.S. Iohn Chry­sostom.’ Finally S. Iohn Chrysostom was also of this mind, as we may reade in that rare Apologie which he wrote in in behalf of a Monastical estate; and among manie other proofes he con­firmeth it by the verdict euen of secular people themselues, acknowledging that a Religious course is the safer and more assured course of life. And that wheras Secular people think and say, that we haue a more hard task and warrefare in hand, then they haue, to wit, the preseruing of Chasti­tie, in regard that they haue wherewithal to satisfye their lust;Lib. 3. he an­swereth, that they are very much deceaued; and proueth it, ‘because you shal see (sayth he) manie more married folk then Monks, that haue fallen; and that there be not so manie by farre that out of their Monasteries haue betaken themselues to marriage, as there be of those, that from marriage-bed haue gone after common strumpets.’ Much more might be sayd of the excellen­cie and pleasure which is in Chastitie; but because in this place we treate only of the vtilitie thereof; we wil referre the rest to the Bookes that follow.

Of the benefit of Religious Obedience. CHAP. XI.

OF the three Vowes, of which we purposed to treate, Obe­dience remayneth to be spoken of; which doubtles is greater then either Pouertie or Chastitie, whether we consider t [...]e ex­cellencie or the merit therof, or the manifold fruits which come of it. The excellencie of Obedience may be gathered out of holie Scripture, preferring it before Sacrifices and Holocausts, that is, before al good works what soeuer. For so Samuel from the mouth of God, [Page 64] professeth,1. Reg. 15. saying: Obedience is better then Sacrifice; and to hearken, is better then to offer the far of rammes. Whervpon S. Gregorie discourseth thus:S. Greg. mor. 35. c. 10. ‘Obedience is worthily preferred before Sacrifice, because in Sacrifices the flesh of an other thing, by Obedience our wil is killed. Euerie one therefore doth appease God so much the sooner, by how much in his sight curbing the pride of his owne free wil, he slayeth himself with the sword of his commandment.’ Wherby we may see how farre a Religious life doth surpasse, not only a secular life that is vitious and debaushed, but an honest and commendable life. For the best that can be sayd of a secular man, is that he giueth himself to good works; which is not to be compared with the perfect and intire oblation of ourselues by perpetual Obedience.Obedience ennobleth the att [...]s which of themselues are but meane and ordinane. And this excellencie of Obedience is that which makes it to be so meritorious as it is; for they that order the good which they do, according to their owne wil and pleasure, doe merit no more then the price and worth of the action itself can giue them; but Obedience addeth a great deale more; for it doth not only make those actions better which are good in themselues, but ennobleth those that otherwise of themselues are nothing worth; and maketh them exceeding grateful in the sight of God. For what is in itself more ordinarie and meane, then to eate and drink, to haue care of bodilie health, to walke for recreation sake, and such like natural or necessarie actions: which notwithstanding are highly esteemed of God, if they be performed vpon intent of doing that which we are bid to doe, by those that haue lawful command ouer vs. Wherefore they are in the right, who com­pare Obedience to a wand, that hath vertue to turne that which it toucheth, into gold, for such a wand would not only make siluer and such pretious mettals, more pretious then they are in themselues, but put an incompara­ble value vpon wood, stones, and verie earth, which of themselues are little or nothing worth.

S. Gregorie 25. Mor. c. 1 [...].2. And if we wil know what fruit comes of Obedience, S. Gregorie hath comprized an inestimable prayse therof in few words, saying: Obedience is the onlie Vertue, which planteth al other vertues in the mind, and preserueth them after they are once planted. It planteth o [...]h [...]r ver­tues two wayes. It planteth them two seueral wayes: First because the liberal offer of himself, which man makes to God, prouoketh God to be bountiful and liberal againe towards him; for God is of that disposition and goodnes, that he wil neuer suffer himself to be ouercome in bountie, and loue, and seruices done vnto him; and consequently whosoeuer shal giue himself and al that he hath, freely vnto him, shal be sure to receaue from him againe al spiritual graces, and finally God himself. Secondly it planteth other vertues in the mind, because in the practise of Obedience, we must necessarily practise them al, for when we subiect ourselues to an other man for God, we practise Humilitie in a high degree, putting ourselues vnder one, to whome in nature we are equal, and in other things perhaps better then he; we practise Patience, vndergoing things that are hard & contrarie to our wil and inclina­tion; we practise Fayth, reuerencing God, whom we see not, in man whom we doe behold, and acknowledging that the care & prouidence of Almightie God doth watch ouer vs in him, we practise Hope, contemning things pre­s [...]nt; but charitie most of al, and in an action which of itself is very difficult, to wit, preferring the wil of God before our owne wil and pleasure; so that [Page 65] we see that the exercise of al the rarest Vertues of Christian life is contayned in this one vertue of Obedience, and consequently that (as S. Gregorie teacheth) it doth plant al other vertues in the mind; and while it prospereth, al the rest doe prosper and encrease.It also con­serueth them. It also conserueth them; which is an other benefit and glorie of this vertue; for al other vertues in a manner are subiect to be wron­ged, and shaken, and stolen from vs by the Diuels; who lye like theeues in wayte for such pretious iewels; and the more they are worth, the more those hellish Fiends doe whet their teeth against them; yea the vertues themselues may in some sort be sayd to destroy themselues, not that there is anie fault in them, but through the pride and arrogance of those that possesse them; as it hapned to Lucifer, Esay 14. who (as Esay the prophet sayth) was adorned with al kind of pretious stones; but those verie ornaments threw him downe headlong from the heauenlie habitation. But Obedience preserueth itself & the other vertues, which it bringeth with it; because it trusteth not to itself, nor attributeth anie thing to itself, nor indeed reserueth anie thing for itself; but taking no thought of itself,Ion. 1 [...]. it casts itself wholy into the hands of God, out of whose hands no bodie can take vs, as our Sauiour sayth. For either the Enemie dares not approach, or, if he attempt vpon vs, it doth now belong to God, in whose hands we are, to sight for vs, or to giue vs so much strength, that we shal easily withstand his furie. And so S. Gregorie sayth in another place:S. Gregorie in 4. reg. c. 4. The exer­cises of those that doe obey, are Sacrifices; for while we are obedient to men for God, we ouercome the proude Spirit. With other vertues we fight against the Diuels; by Obedience we vanquish them. Wherefore they that are obe­dient, are conquerours; because while of their owne accord they subiect their wil to others, by Obedience they command ouer the Angels that are fallen. These are the fruits of Obedience alone; for so S. Gregorie speaketh: Obedience is the onlie vertue which planteth al other vertues in the mind. Whereby it appeareth, how great a good is wanting to al Secular people; and on the other side, how strayte, and solid, and short a way Religious people walke to Perfection, their life being nothing else but Obedience, and so finding meanes by the practise of one onlie Vertue, to compasse al the rest with great ease and expedi­tion. Wherefore Climacus sayth,Climacus Grad. 4. ‘that Obedience is a perfect abnegation of our soule and bodie; a voluntarie death; a life voyde of care; a iourney by water without dammage; the burial of our wil, a life of humilitie; and as if a man should trauel sleeping; that to liue in Obedience, is to lay our burthen vpon an other's shoulders, to swimme vpon an other's arme, & to be held-vp by the chin, that we sink not, but passe the huge gulf of this life without dāger, & at a short cut. What could be spoken more pithily in commendation of this Vertue?’ But where he sayth, We trauel sleeping, me thinks is specially to be noted, and pondered, for the giueth vs to vndertand, that by Obedience we are carried like litle children in an other's armes, so that al the care & trouble belongs to them that carrie vs; and where this spiritual iourney is toylesome & laborious to some, and dangerous to others, and ful of hazard; Religious people haue so easie a time of it, by means of this Vertue, that they do not so much as feele their iourney.

3. There is an other commoditie of Obedience, in which we may truly say al other commodities are contayned; to wit, that it doth subiect vs, and al our [Page 66] actions,Obedience puts vs into the imme­diate and certain di­rection of God. to the wil & pleasure of God so perfectly, that they are wholy depen­dant of him, and altogeather directed by him. But before we declare, how this is performed by Obedience, we wil shew the necessitie of it. And certainly there is no bodie but doth find within himself, that in the gouernment of our­selues, and setling the course of our life, there hangs a great mist and obscu­ritie before our eyes, which makes vs subiect to manie errours & faults; wher­of holie Scripture doth put vs in mind, saying: The thoughts of mortal wights are feareful, Sap. 9. and foresight vncertain. For what darknes can be greater, then where we haue no notice at al of things to come, and very little of those, which are present? and as for the minds and intentions of other men, with whom we must necessarily conuerse & traffick, we are so farre from vnderstanding thē, that most commonly we know not what lurketh in our owne breast. Some­times we think we can do more then indeed we are able to doe; sometimes that we cannot doe so much; the one thrusting vs vpon aduentures aboue our strength, the other discouraging vs in things that are good for vs, and necessarie to be vndertaken. It is therefore one of the greatest benefits that can befal vs, to haue some bodie in so great a night of darknes, to lead vs as blind men by the hand, and that we may as it were leane vpon their shoulders; much more to haue God for our leader, whose wisdome is so infinite, that nothing can be hidden from him nothing deceaue him, and his power and goodnes is so great that (as S. Augustin telleth vs) he hath as much care of euerie man in particular,S. August. 3. Cons. 11. as if he had that one man only to care for. Whosoeuer therfore shal light vpon so good a fortune, must needs esteeme himself wonderfully happie in it, in re­gard he may confidently say with the Psalmist:Psal. 22. Our Lord doth gouerne me, and nothing shal be wanting vnto me; For the one doth follow of the other; and while God doth gouerne vs, we shal not only want nothing, but he wil place vs in a place of pasture vpon the waters of true refection, that we may haue abundant plentie of euerie kind of thing.

The Pro­uidence of God rea­cheth to euerie thing.4. Now let vs see how God doth most truly and most certainly gouerne vs by Obedience; and to make it the more playne and euident, we wil search the ground of it to the verie roote. For though among the ancient Philosophers (as they stiled thēselues) there were some so shamefully vnlearned, as to think that God hath care of no kind of thing without himself, or only of things eternal; yet Fayth and Nature doth conuince and compel vs to belieue and professe,Sap. 14 3. as it is in the booke of Wisdome; Thy prouidence, ó Father, doth gouerne al things from the beginning; al things without exception, little and greate; he excepteth not the greater, as if he were vnable to menage them; nor the lesser, as if he did contemne them, or thought it vnworthie of his Greatnes and Maiestie to looke downe vpon them. The manner also which the Diuine wis­dome doth hold in the gouernment of this world, is worthie to be obserued, & is set downe by the Holie-Ghost in an other place of the same Booke in these words:Sap. 8. He doth react from end to end strongly, and disposeth al things sweetly. Heer likewise his strength and power is declared, which nothing can withstand▪ as we sayd before nothing hinder his counsel and prouidence, nothing escape his hands. The sweetnes of his Prouidence,The sweet­nes of the prouidence of God. which is the chiefest part of Wis­dome, consisteth in two things; first, in gouerning euerie thing as the nature of that thing doth require; things that are necessarie, necessarily; things con­tingent, [Page 67] contingently; those that are free, so as their freedome be preserued; Secondly to gouerne them orderly in their due rank and proportion, the highest agreing with those that stand in the middle, the middlemost with those that are below, effects with their causes, precedents with those that are next and consequent, and that this order be neuer broken or confounded. Wherefore as we see that corne, and other fruits of the earth▪ do not suddenly put-forth al at once, and come to ful growth and ripenes, but first are smal and tender, & by little & little waxe ripe by the warmth of the Sunne; & the Sunne itself, that it may not scorch and burne them vp, is tempered with ti­melie showers, & the showers which fal vpon the ground to moisten it, fal not suddenly from aboue, but grow of the vapours which are suckt-vp from the earth; and the like course is constantly obserued in al works of nature, euerie thing being produced by an other which is next it, and by some immediate cause; so it was fitting, the same order should be much more obserued in actiōs that are voluntarie; they being of a higher strayne then the other. For first, it could not haue stood with reason, that the wils of al men should haue been, as it were, seuered and distracted asunder, euerie one taking a course by himself alone; for what could be more confused? But it was certainly best, that they should be lincked one with an other, and ordered dependent of one an other, to that end, which God in his infinit wisdome hath ordayned. Secondly it being fitting, that such an order should be established among the wils and intentions of men, it was also necessarie, that among them there should be that con­nexion, which is betwixt a cause, & the effect therof, that is, that there should be some who moue others, and some againe that are moued by others But, as S. Thoma [...] sayth,S. Th 2.2. [...] 104. ‘in the order of natural things, those that are of a higher degree, moue those that are lower, by a certain force and efficacie, and abundance of vertue inserted in them by God, through which they preuayle ouer those things which they moue; but in humane actions no other power doth moue, but the Wil, which is likewise ordayned by God, and doth moue by command and precept. For the first and principal rule of al reasonable Wils, being the Wil of God, al other Wils are ordered vnder that Diuinie Wil, some neerer vnto it, & some farther of, as it hath pleased him, who appointeth euerie thing his place, and as it were his turne and ward.’

5. Thus sayth S. Thomas. And it is the ground of an other discourse, which he setteth downe more at large in a Booke intitled The Regiment of Princes; where he sheweth that al power, which one mā hath ouer an other man, is deriued frō God; & proueth it by manie natural reasons, applyed to moral gouernment, & drawne from the nature of euerie Entitie,The groūd of the con­nexion and dependāce one of an­other which is among al things of this world. & Motion, & End. For as the foun­dation of al power and dominion is first to haue a being; & euerie thing that is created, hath his being from one which is not created, So it hath also power & motion; which if it be so necessarie in corporal motion, that from the inferiour we must passe to those that are higher and higher, til we come to the highest of al motions, which (according to Philosophie) is the motion of the Heauens; much more must this order be kept in spiritual things, in regard they haue a neere resemblance with him that is the first M [...]uer of al things, whose nature is spiritual And this Motion is nothing els but the Light of our mind deriued from the fountaine of al light, which is God.

[Page 68]6. But the argument which is drawne from the consideration of the End of euerie thing, is much more conuincing and euident. For if God, through his diuine prouidence, do order euerie man in particular, and euerie thing that man doth, to some end by himself fore-thought on; much more doth he order the communitie of men to some end, because the communitie is more noble; as the whole is more noble then euerie part by itself, and hath a higher end. And further, it being necessarie that euerie communitie be gouer­ned by some bodie, the gouernours likewise must necessarily be ruled by God, and directed to some end by him; which holie Scripture doth plainly teach vs,Prouer. 8.14. where the Diuine Wisdome is made to speake in this manner: Mine is counsel and equitie; mine is prudence; and mine is fortitude. By me Kings doe raigne, and Law-makers decree iust things; by me Princes doe command, and those that are powerful determine iustice. Authoritie and abilitie [...] doe [...] come from God. In which words two things are giuen vs to vnder­stand; first, that those that are in authoritie, come not to their place by chance, or humane policie, but are chosen vnto it, and picked-out by God; wherof we haue in Saul, and Dauid, and Iehu, and manie others, m [...]st euident presidents; secondly that for the gouernment of their place, they receaue strength from God, that is, power; and likewise counsel and prudence, that is, light and vnderstanding; whereby oftimes against their wil, and when they little think of it, they are brought to doe that, which God is pleased should be done.Rom. 13. And this thing is so certain, that S. Paul saying, that they who resist power, resist the ordination of God, giueth this verie reason, because there is no power which is not from God. And in an other place vpon the same ground he exhorteth seruants to obey their carnal masters, Eph. 6.5 1 Pet. 2. [...]3. not seruing to the eye only, that is, with external work, but from their hart, and willingly; in regard they do the wil of God. And [...] Peter sayth to the same effect: Be subiect to euerie humane creature for our Lord's sake, whether to the king as excelling, or to the leaders as sent from God. Out of al which we may draw a forcible argument, and certain conclusion; that in Religious Orders those that gouerne, are selected thervnto by the particular prouidence of Almightie God, and are as his Vice-gerents, gouerning and directing vs by the power and light, which they haue receaued to that end from him. For the argument which S. Basil bringeth,S. B [...]si [...] [...] Monast c. 2. [...] must needs be heer in ful force ‘If S Paul, sayth he, doe command Christians and the sonnes of God, to be subiect, not only to them that by law of man haue receaued power of commanding, but euen to those that are Infidels and wicked, such as al of them were at that time: what obedience shal be due to him, who is constituted Superiour by God himself, and hath receaued power by the Diuine law. In which because we should be no wayes doubtful, we haue the verdict of our Sauiour Christ saying: He that heareth you, heareth me; and he that despiseth you, desp [...]seth me. Lu [...] 10. Which law, as the same S. Basil noteth, was not deliuered and spoken of the Apostles only, who were there present at the proclaim [...]ng of it, but is common to al, and comprehendeth al after­comers, that at anie time euer after shal be appointed Gouernours of other men.’ For a Prelat, sayth he, is no other then one that beareth the per­son of Christ,S Bernard [...] a Mediatour betwixt God and man▪ sacrificing to God their safetie, who are vnder his charge. Whervpon S. Bernard was not afrayd plainly to auerre, that whether God, or man who is God's Vice-gerent, [Page 69] command anie thing, it is to be performed with the self-same care and respect; with this only caution, vnlesse man command that which is con­trarie to God.

7. Wherefore hauing proued so many wayes, that God doth gouerne and direct euerie Religious man by those, whom he hath placed ouer them in lawful authoritie, the benefit which they reape, and their continual happi­nes, must needs be exceeding great, both in regard that in this mist of darknes, they haue fallen vpon so sure a guide, and met with such an excellēt maister, in the ignorance of supernatural and diuine things; and in their weaknes recea­ued so great a stay and defence. Insomuch that we may say with the Royal Prophet,Euerie Re­ligious man is gouerned by God. that euerie Religious man is as a trauelling beast, guided with reynes and bridle, by him that sits him; And he that sits vs, is our God: our Gouer­nours are as it were the bridle; for they likewise are in the hands of God, and doe not moue, but as they are moued. But commonly we mistake the busines, in regard that feeling the bridle, because it is neerer vnto vs, we heed not him that sits vs, because he is farther of; that is, we perceaue the voice and com­mand of our Superiours, because we heare them and see them; but because God is beyond the reach of sense, we consider not that euerie order which they make, comes from him; which very thing, in my opinion, doth most of al, and most plainly shew the benefit and necessitie of hauing some bodie, whom we may see with our eyes, and heare with our eares, to deliuer God Almightie's wil vnto vs. And it may be declared by that which passeth in the Sacraments instituted by him in his Church for the saluation of mankind For though we might haue had Grace & Iustification giuen vs by Faith only,The neces­sitie of hauing spi­ritual go­uernours, declared by that which passeth in the Sacra­ments. by Pennance, & Charitie, and other internal actions of our owne; yet he thought it better, that we should haue certain Sacraments, as conduits of his grace, some consisting in the formes of Bread and Wine, some in Oyle, some in the sensible Pronunciation of certain words; And this for two reasons: first be­cause the nature of man consisteth of bodie and soule, and consequently it was [...]itting he should vse corporal instruments. To which purpose S. Iohn Chryso­stom sayth: If thou hadst not a bodie, he would haue giuen thee naked & in­corporeal guifts;S Iohn Chrysostome Hom 83 in Matth. but because thy soule is inuested in thy bodie, he presenteth vnto thee things intelligible in those, which are sensible. The other reason is, because if the busines should haue been dealt between God and vs inwardly only in our mind, euerie bodie would haue been ful of scruples and doubts, whether he had sorrow enough, or loue enough, or done his dutie in euerie other respect, and neuer haue been at quiet, and our life would haue been te­dious vnto vs amidst so manie difficulties. Wherefore the Diuine Wisdome did prouidently ordaine such helps for our Saluation, which we might partly touch with our hands, and see with our eyes, and perceaue with other senses. Both which reasons may be applyed to our case concerning Religious people. For in regard that our bodie is one part of vs, it was fitting we should be go­uerned and directed by men, that haue a bodie as we haue, not by God only, or by his holie Angels, who are meerly Spirits; and it belonged to the sweetnes of his Prouidence, of which we spake before, so to ordaine it. Besides that, in this life (and no man must maruel that I often cal it darknes) where nothing is more hard and difficult, then to vnderstand what in verie deed is the wil of [Page 70] God, there could not haue been contriued a better thing, and a thing more be­neficial for our soules saluation, then this; being thereby put into a readie way, not only to conceaue, but to heare, and see his wil, a way so plaine and euident that we can neither mistake it, nor doubt of it, nor haue any cause to make anie stand in the busines.

8. These are the commodities and fruits of Obedience, from which al Se­cular people are wholy excluded; and I do not speake of them that giue them­selues ouer to this world,Secular people doe want this benefit of direction. and take no thought for their soule and spirit, but of those who pretend to be spiritual, but yet order their vertuous practises, as they think good themselues; for they must needs go on with more labour and payne, and more slowly, and be alwayes doubtful and vncertain in their resolutions and proceedings, and ful of rubbes and demurres, and so much the more, the better they are disposed; because on the one side they are desi­rous to follow punctually the wil of God, and on the other side, they haue so manie mists before their eyes, that it is very hard for them to vnderstand what his wil is, and must needs often mistake it; and though they do not mistake it, yet they haue cause to be troubled as much as if they did, because they know not when they hit vpon it.

That al Christians are bound to Perfection, and not only Religious people. CHAP. XII.

HAuing spoken of the profit in general, both of Religion and of euerie Religious Vow, we shal heerafter declare manie particu­lar commodities and special fruits of this state of life. But before we begin, it wil be necessarie to take in hand, and root-out a com­mon errour, which is among men, esteeming the case of Reli­gious people to be much heauier then it is, and that they stand in much harder tearmes then others, in regard that their Profession binds them to al perfectiō and sanctitie, wheras secular people (say they) haue no such obligation, but may freely be imperfect;It is a great errour to think that al Christiās are not bound to be perfect. which certainly is most false: for absolutly al men, in regard meerly that they are Christians, and haue subiected themselues to the lawes of the Ghospel, haue put themselues vpon a very great obligation to be perfect. And whosoeuer shal think this strange, may reflect, and perceaue thereby, how much Christianitie is decayed from that which was first insti­tuted by Christ our Sauiour, and degenerated from the feruour of their fore­fathers. Wherefore I wil bring nothing of mine owne to proue this point, but what I shal say, shal be wholy out of holie Scripture, and the ancient Fathers; and specially out of two of them, who haue cleerly and at large, &, which is the principal, of see purpose handled this subiect, that they that oppose it, must ei­ther absolutly reiect their authoritie, or admit of their Conclusion.

S. Basil.2. First therefore, S. B [...]sil in that learned and eloquent Homilie which he wrote of Relinquishing al things, discourseth, how God, to condescend to the [Page 71] weaknes of mankind, hath distributed the life of man into two ranks & states: the one of Wedlock, the other of Cōtinencie; that whosoeuer should not find himself with strength sufficient to vndergoe the one, might betake himself to the other; yet so as in the state of Marriage they must make account to liue as the holie men did liue, of whō we reade in the Old Testamēt, specially Abra­ham:Abraham an example of perfectiō in a secular life, and manie others. who though he heard not the Ghospel preached, nor could learne out of it, to sel what he had & giue it to the poore; yet his deuotion & feruour was so great, that his house & purse was euer open to pilgrims & strāgers; & he refused not to lay hands on his owne onlie sonne at the verie first word of God com­manding it. And hauing disputed these and the like things to and fro, he sayth further thus: Dost thou not think that the Euangelical law was made for mar­ried people also? ‘Dost thou not perceaue that an account wil be taken, not only of Monks, but of those that haue wedded wiues, whether they order their liues according as is prescribed in the Ghospel? For he that is married, sinneth not in that he vseth his wife: but al other cōmandments being set downe equally for al, they that doe against them, are in equal dāger, whosoeuer they be. For Christ when he proclaymed the Precept of his Father, spake to those that were in the world, and followed an ordinarie course of life. And if sometimes, vpon a que­stion moued by his disciples, he deliuered anie thing in priuate, he plainly told them:Mar. 13.3 [...] That which I say to you, I say to al. Thou therefore that hast chosen a wife, hast no ground to giue thy self to idlenes, as if thou mightst freely follow the world;Secular people obliged to more dili­gence and care. but rather hast need to labour, & watch, and striue the more, to saue thy soule, because thou hast seated thy self in the midst of al the snares, and in the hart of thy Enemie's kingdome, where the allurements of sinne are cōtinually before thy eyes, to the desire wherof the whole inclination of thy Sense is per­petually & violently carried. Thou must therefore vnderstand that thou canst not possibly auoyd wrastling with the Diuel, nor go away with the victorie without much labour. For how is it possible to shunne this fight with thy Aduersarie, being already shut-vp togeather with him in the pit ordayned for it? This pit is the earth cōpassed round with the circle of the heauēs, which (as we reade in the Historie of Iob) he doth walk round and passe through and through like a mad dog seeking whō he may deuoure.Iob. 1. Wherfore if thou wilt not ioyne battail with this Enemie, thou must get thy self into an other world, where he is not; for so thou mayst scape without fighting, and bid the precepts of the Ghospel Farewel without danger. But if this be impossible, it remayneth that thou learne the art to fight cūningly with him.’ This is the discourse of S. Basil.

3. Let vs see what S Chrysostom sayth, [...]. Iohn Chrysostom. who in the Booke which he wrote against the dispraysers of Monastical life disputing this matter very cleerly, hath these words: ‘Thou beguilest thyself certainly, and art mightily decea­ued, if thou think that one thing is required of Secular people, and another thing of Monks.The lawes of the Ghospel speak equally to al. For there is almost no other difference betwixt these two liues, but that they are intangled in the bonds of wedlock, and these are free from it; for the rest, one rule of life is required of them both, one and the self same punishment due to both their faults. For he that is angrie with his brother without cause, offendeth God alike, whether he be Secular or a Monk; and he that beholdeth a woman with lustful desire, of which soeuer state he be, shal be punished with like punishment of adulterie; againe he [Page 72] that sweareth, whether he be this, or that, is [...]liable to the same sentence. For Christ, when he gaue instructions in these things, & made these lawes▪ did not make such distinction, as to say: if he that sweareth be a Monk, the oath is naught, if he be not a Monk, it is not naught; but he sayd absolutely: I say vnto you that you sweare not at al. And againe when he sayd: Woe be to those that laugh:Matth. 5.34. he did not adde Monks, but he passed this definitiue sentence vpon al;Luc. 6.25. and the same he doth in his greatest commandments, and those at which men do most wonder. For when he sayth: Blessed are the poore in spirit; Blessed are they that mourne; Matth. 5. Blessed are the meeke, and so forth; he puts not the name of a Monk to them, or of a Secular; but this distinction is brought-in by mens mi­staking For the holie Scriptures acknowledge no such thing, but rather com­mand euerie bodie to leade a life like Monks, though they be married. Fi­nally harken what S. Paul sayth, whom when I name, I name Christ. He therefore writing to men that were married, & had children, requires as much care of them, as is in a Monastical life; for barring altogeather al delicacie of apparel or diet,1 Tim. 5.6. he vseth this speech: She that is in delights, liuing is dead; and againe:1 Tim. 6.8 Hauing meate, and apparel, let vs content ourselues therewith. What could he require more of Monks? In another place giuing directiōs, how we should refraine our tongue, he setteth downe most holie rules, and such rules as Monks themselues haue much adoe to keepe them. For he doth not only condemne filthines and foolish talk, but he reprehendeth seuerely al scurrilitie or immoderate ieasting;Eph. 5.4. & doth bānish it vtterly from a Christian life. Some­times also he exhorteth vs vehemently, to the imitation of Christ himself. For when he admonisheth vs to loue our Neighbour, he chiefly setteth be­fore our eyes the example of Christ; and in like manner, when he exhorteth to patience, or humilitie. Seing therfore he doth not only bid vs imitate Monks or the Apostles, but Christ; and threatneth them with most grieuous punish­ments that do not imitate him; how canst thou say, that more perfection is required of Monks, seing the like perfection proposed to euerie bodie, and exacted of euery one? But this it is most certainly, that turnes the world vp­side downe, that we perswade ourselues that Monks must be exceeding careful to liue wel, but others may liue carelesly: But it is not so, in very deed it is not so; for the same Philosophical māner of liuing, is required of euerie one. And this I say without al questiō; yea it is not I, that say it, but it is Christ, who is Iudge of vs al.Mat. 11.28. For where he sayth: Come to me al; Take my yoake vpon you, and learne of me, because I am meeke and humble of hart, he speaketh not only to Monks, but to al mankind.Matth. 7.13 Againe where he cōmandeth vs to walke the narrow way, he con­uenteth not Monks alone, but al men; and when he bids vs hate our owne life in this world, and the like, he excepteth no sort of men. And when he deliuered anie decree which was not to comprehend al, he declared himself accordingly; as where he spake of Virgins, he added: He that can take, let him take. Matth. 19 Wherefore that a Secular man, and a Monk, are by the lawes of God equally bound to haue care of their wel-liuing, and to the same height of Per­fection, and that both of them, if they fal, shal receaue wounds alike, I think no bodie wil denye, howsoeuer he may otherwise be of a wrangling, and im­pudent disposition.’ Al this and much more doth S. Iohn Chrysostom say. And could anie thing be expressed more plainly, or more significantly, and in more [Page 73] weightie tearmes? Though what need we stand vpon the testimonies of men, seing we haue our Sauiour's owne verdict for it,Mat 5.48 Be yee perfect? and because we should not be ignorant what measure of Perfection he requireth, and of whom, he sayth further: As your heauenlie father is perfect. So that the top of al sanctitie is to be imitated,If we wil be true sōnes of God our Father, we must seeke to be per­fect. and imitated by al them that glorie in that they haue God their Father, which certainly is the chiefest glorie of al such as beare the name of Christians, to whome (as S. Iohn speaketh) God hath giuen such charitie, that they be named the sonnes of God, and be so; and who (as S. Paul sayth) in right of sonnes, shal be the heyres of God, and co-heyres of Christ. Wherefore either we must yeeld-vp the hope of euer enioying that inheritāce, or if we wil main­tayne the Adoption of Sonnes, we must maintayne it by imitation of our hea­uenly Father;1. Io. 3.1. because (as S. Cyprian sayth) it is vnseemlie that children should de­generate from their parents, Rom. 8.17. and specially from such a parent and so worthie a Father.

4. And for the same reason S. Iames the Apostle, writing to the vulgar sort, and not to some great Il larions or Macaries of the desert,S Cypr. ser. de Con pat. exhorteth, that we be perfect and intire, fayling in nothing; and S. Peter: That yee be holie in al your Con­uersation; because it is written: You shal be holie, for that I am holie. And God him­self speaking to Abraham amidst al that wealth, and the gouernment of so great à familie and stock,Iacob. 1.4. 1. Pet. 1.16. sayth: Walke before me, and be perfect; Which seing it was spoken, when the law of Nature only was in force, no man can make any doubt but that now it doth much more oblige, since the Word of God coming downe from heauen,Gen. 17 1. hath to this end visited, and made redemption of his people (a [...] Zacharie ful of the Holie-Ghost did feele within himself) that we may serue him in sancti [...]e and iustice. And the law itself (which that Eternal Word opening his mouth diuulged to the whole world) doth giue vs to vn­derstand as much;Luc. 1. for it being so diuided, that some things are to be obserued towards God, some things towards our Neighbour, and others towards our­selues, in al these things it requireth great perfection of vs.The law requires sanctitie. For we see what feare, what confidence, what faith, what loue it prescribeth towards God, from al our hart, al our soule, al our strength and force. And directing vs in the loue of our Neighbour, it cōmandeth vs to loue him as ourselves, it requireth great compassion of his miseries, and so great patience if an iniurie be offered, that if he take our cloak from vs, we must let him haue our coat also; and if he strike vs on the one cheeke, we must turne the other. And as concerning ourselues, what hea­uier or more perfect commandment could be layd vpon vs, then alwayes to watch, to hat [...] our owne life, to take vp our Crosse, to denye ourselues, to l [...]ese our life, to renounce al things, to sel that which we haue, and giue it to the poore, to enter at the narrow gate, and in a word to offer violence to the kingdome of heauen? Al which and manie more things being promulgated by God himself without exception, distinction,Secular people liue as if our Sauiour had made [...] contrarie to th [...]se which he made. or difference of men or callings, and commanded cuery bodie in­differently and in general, what blindnes is it of Secular people to exempt themselues of their owne head, and perswade themselues, that these things belong only to Monks and Religious men? And by their manner of life they shew indeed that they are of this opinion; for they are so farre from practising the abnegation, or renunciation, or taking-vp of their Crosse, which our Sa­uiour commandeth, that they abhorre it, and shunne nothing more; and con­trariwise they follow libertie, and pleasures, and licentiousnes so wholy, as if [Page 74] our Sauiour had made quite contrarie lawes, and sayd: Blessed are the rich; Blessed are those that liue in pleasure; Blessed are they that are in greatest ho­nour and reputation with the world. Wherefore let vs conclude, and stick to this Tenet, which is so cleere in the light of the Ghospel, that absolutely al that haue beleeued the Ghospel, and subiected themselues to the lawes therof, whether they be Religious or Secular, are bound to frame their life & actions, according to that high rule of Perfection,Two Con­clusions out of the pre­mises. which is generally proposed to al, in the life, & holesome doctrine of Christ our Sauiour. Wherof two things must necessarily follow: First, that Religious people take not any new obligation or burthen vpon them, or at least that the obligation which is added, is but smal; but on the other side, the helps, which they receaue, are very great, and ease them very much in the carriage of that burthen, which is imposed vpon al; and make them beare it farre more chearfully Secondly, that the condition of them that liue in the world, is farre worse then it seemes to be; in regard they are in a manner as fully obliged to the self-same things, and yet haue so few and so smal helps therunto, and so manie important hindrances. Wherefore the case of them both in truth is, as if two were to trauel a long and hard iourney,The point of differēce betwixt the Religious and the Secular. the one on foot, slowly, and with much payne & labour▪ the other, in a good and easie coach, with this obligation, that he must not leaue his coach, nor go on foote. For as much as concerneth the perfection of the Euangelical Law, both are equally obliged to obserue it of necessitie. The obligation which lyeth particularly vpon Religious people more then others, is in the manner, and meanes of attayning to this Perfection, which is a great commoditie vnto them: for if it be profitable to vse a certain kind of instru­ment for such a work, it must needs be much more profitable, that it be not in my power, not to vse it; al which wil be farre more euident, when we shal haue declared in particular al the special benefits of a Religious life.

The first fruit of a Religious life, to wit, perfect Remission of al sinnes committed. CHAP. XIII.

[...] 7 8. THe Wise man sayd: I wil ascend into the Palme-tree, & gather the fruits therof. Being to treate more fully of the particular cōmodities of a Religious life, this saying of the Wise-man in the Canticles co­meth fit to my purpose;S Greg. 19. mor c. 16. for the figure of the Palme-tree doth sorte with a Religious state in manie things. S. Gregorie compares the life of spiritual men to this tree. ‘For as the Palme-tree (sayth he) is rugged be­low, and hidden vnder a coorse barke, & aboue is beautiful to the eye, embel­lisht with delicate fruits; below is pent with the foldings of the rind, aboue spread-out in breadth with fayre green boughs; so the life of the seruants of God, in the exteriour doth seeme despicable and poore, but on-high in soule, which is the cheefest part in man, it is dilated in hope of large recompence.’ Which is most of al verifyed in Religion; in which that which is first in sight, is the difficulties, and rigour of Pouertie, and an outward aspect, contēptible, knottie, & rough, ful of labour and toile; but when we cast our eye vpon the [Page 75] inward riches, there is not vpon earth a sweeter life, nor fuller of a spiritual cōmodities, Wherefore let vs ascēd into this Palme-tree, or if by the mercie of God we be already mounted-vp into it, let vs gather the fruits therof, & enioy them, not only in daylie vse and practise, but by ruminating & recording them.

2. The first fruit is a ful and perfect Remission and pardon of al manner of sinnes cōmitted in a secular life. But no man can value the greatnes of this be­nefit, vnlesse he conceaue & reflect vpon the greatnes of the punishmēt, which is due after this life, euen for those sinnes, which haue been forgiuen vs, and blotted-out by vertue of the Sacramēts.The pu­nishments of the other life excee­ding sharp for 3. rea­sons. The vnsufferablenes of which punish­ment arise [...]h of three things: First, by the torment of fire, which is so bitter, & so pearcing, & burning our verie soule, that S. Augustin affirmeth it is a sharper punishment then whatsoeuer torment anie man euer saw, or felt, or can imagin in this world; Secondly it is infinitly augmented, by the excessiue desire which a soule, that is free frō the bodie, hath of seing that Infinit Good, for which we were al created;S. Aug ser. 41. de SS. this desire being in a manner infinit; And thirdly, the verie sight of the spots & vglie scarres which are left by sinne,S. Aug. [...]. ser. 41. before they be purged away by fire, doth greatly encrease the grief; and withal the multitude of them in re­gard, that not only enormous sinnes, but the verie least that can be thought of, are there punished;Sinnes pu­nishable after this life in Pur­gatorie. of which it is infinit to recount the number, whervnto we are dayly subiect. S. Augustin reckoneth-vp manie of them, as, to eate or drink more then needs; to speake or to hold one's peace more then is fitting; to ne­glect a poore bodie that presseth vpon vs; to rise late; to be slow in visiting pri­sons, or the sick; to cōplement with our neighbour, or speake harshly to him; to flatter those that are in authoritie; rashly to suspect; to be too sparing in gi­uing almes; finally idle speeches; al which sinnes, he sayth, if hee [...] they be not redeemed,And forgi­uen by pro­fession of a Religious life. must be purged in that fire. Whereby we may see, what a heape of punishments is layd-vp for so great a heape of sinnes, & such sinnes as a Secular life is ful of. B it as the instant that we professe a Religious life, we are in one momēt deliuered of al the paines & tormēts so perfectly, that if our soule should then depart this 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 pēnance would it cost vs? What then wil be neces­sarie for such a masse of imperfectiōs, as an idle & carelesse life is wōt 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,The diffe­rence be­twixt gay­ning remis­sion of our sinnes by Indulgēces and by en­trance into Religion. 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 [...]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 valua [...]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 [Page 76] 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,M [...]h [...]. 7.19 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.An [...]o p. 3. [...] Pa [...]. 4. d. 28 q [...].5 yl. 2. Rel [...]g. [...]. d 23 A [...]g. n. 47. And among them S. Antonine (a man ren [...]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,S. Th. 2 2. [...] 3 and 3. 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 sa [...]e excel it,’ And there is good reason to think so, because he that giues an alme [...] to a poore bodie giues his external substa [...], 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 w [...]ich also S. Thomas in an other place giueth this reason: Because when we en [...]er into Religion our sinnes are forgiuen vs,S. Th 4. d 4. [...]. 3. ad 3. 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 wh [...]ly to God, & bequeath ourselues to his seruice, we giue him that which is more deare vnto [...] al things else in the world, and consequen [...]ly do fully sati [...]fye for al our sinnes past, [...] because we giue him the greatest guift that man can [...]iue. Thus sayth S. T [...]mas. Wald [...], a learned Authour, is of the same opini [...]n, and confirmeth i [...] 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 [...]iuen in Baptisme. And S. Anselme in the latter end of his Booke of Similitudes sheweth it by example of one O [...]bor [...] a Monk, who not lon [...] after he was deceased,S. Anselme appeared in the night to S. Anselme himself [...], & told him, that he ha [...] be [...]n [...]hree times most cruelly assaulted by the Diuel in his last agonie, & defended by one that stood by him,R [...]rtur etiam ab An [...] p [...] 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 du [...]ing the time he liued in Religion; but when it was replyed that he had satisfyed for them by often Cōfession, and other vertuous exercises, the Diuel hauing no more to say, went away vanquisht and confounded.

S. Athanas of S Antoni [...] the [...].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? [Page 77] 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 cōmitted 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,Chronicle of S. Fran­cis. 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, Leontius. 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 vnt [...] 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 thē astonished, & ranne to the godlie Abbot of the Monasterie, called Nico, & 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.S. Hierome ep. 25. 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 [...]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, art [...]h [...]angrie that thy daughter [...] become my [...]?’ And to the same purpose he exhorteth Demetrius, Idem [...]p. 8. saying: Now that thou hast forsa­ken the world, and in the Second Step after Baptisme conditioned with thy Ad­uersarie [Page 78] saying vnto him: Thou Diuel, I renounce thee, and the World, and thy pompe, and thy works;S. Bernard de Pr [...]p and disp. 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 fa [...]re S. Bernard. Rom. 13.12.

In Religiō we dye to the world, as in Baptisme we dye to sinne. Rom 6. Eph [...]. Coloss. 3.8. 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.

The con­tentment which the priuiledge of this re­ [...]ssion bringeth.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 [...]ow long pilgrimages to Ierusalem, Rome, and Com­p [...]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; [Page 79] 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,S. Tho. con. Impug. Rel. c. 1. 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:Eccl. 5.5. Of the sinne which 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.Our eternal [...]eale neuer safe enough 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 fow [...]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,S. Greg 4. mor. c. 17. 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,Idem 9 in c. 17. 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. [Page 80] Therefore he spareth not the offence,Sin̄e neuer too much hated and punished. S. August. because it is neuer remitted without re­uenge. To which purpose S. Augustin was wont to say (as Possidon [...]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,Many waies of doing pennance [...]n Religion 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.

Religious people are men Cru­cifyed. S. Io. Chry­sost Hom. 5.6. ad pop.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 thē 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.

The mor­tifications of the mind3. The functions of the mind are more noble, and more apt for satisfaction; specially the con [...]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 cu [...]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.Ob [...]dience the [...]a [...]dest and most profitable act of Pen­nance. 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 [Page 81] 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,Pennance rather to be done vpon the mind then vpon the bodie. 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.S. Th. c. 10 & quod▪ 3. ar. 13 & [...].2. q. 189. a. 3 ad 3. 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,No man can be cō ­pelled to take vpon him a Reli­gious course. because no man can be cōpelled 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,Two thing [...] in the pen­nance of Religion, which are not else­where. 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 doth not require that we should punish ourselues with much fasting, long dis­ciplining, watching whole nights togeather, and such like austerities, which euerie man's bodie or yeares is not able to beare, but rather it consisteth in a firme resolution of the mind, despising al things of this world, denying our owne wil, and in Obedience; of the easines and pleasantnes wherof we shal heerafter speake at large.

6 And the holie Canons giue vs to vnderstand as much: For wheras one Astulphus had murthered his wife,33. q 2. c. Adm. Pope Pius exhorted him first to be­take himself to a Religious course; that being (as he speaketh) humbled vnder the command of his Prelate, and holpen by the prayers of manie Bre­thren, he might obtaine mercy of God; but if he refused to take that course, he enioyned him diuers grieuous pennances which he was to do conti­nually; as, to drinke no wine, to eate no flesh, not to marrie, nor vse the bath, and manie other things, which would affright a man to heare them; whereby we may guesse how much easier it is to satisfye God in Religion then in the world; and that it is done more fully, in regard of the obedience and humilitie which we professe vnder our Superiours, and the help which we [Page 82] haue by the prayers of our spiritual Brethren; which be the two causes which the Pope doth touch vpon.

7. Finally, that which S. Gregorie the Great (being so famous a Doctour of the Church) doth teach, is much to be noted, as prouing euidently, that the abandoning of the world, is not only the best and most holesome kind of satisfaction, but in a manner necessarie sometimes; specially if we be desi­rous to offer a perfect and intire satisfaction for our sinnes. For in a certain Homilie discoursing vpon the words of S. Iohn Baptist, S. Greg. Hom. 20. in Luang. that it is not sufficient to doe workes of pennance, but worthie wo [...]ks of pennance, he declares him­self in this manner: If we wil speake of worthie workes of pennance, we must vnderstand, that if there be anie bodie that hath not done anie thing that is vnlawful, he deserues to vse lawful things, and follow workes of vertue, so that, if he wil, he need not leaue the world. But if one haue fallen into fornication, or adulterie, which is worse, he must debarre himself the more from things which are otherwise lawful; in regard he cannot but re­member he hath done that which is vnlawful.

S Bernard. s. de q [...]adr. deb.8. S. Bernard is of the same opinion; for among other reasons which he giues, why a Religious man must make account, that he owes himself and his life wholy to God, he reckoneth this as one of the chiefest: ‘My sinnes past (sayth he) doe require of me my life to come, that I do worthie works of pennance, and bethink myself of al the dayes of my life in the bitternes of my soule. I haue sinned aboue the number of the sands of the sea, and my sinnes are multiplyed; and am not worthie to behold the heauen on high. How therefore shal I number that which is without number? how shal I satisfye, where I shal be constrayned to make satisfaction to the last f [...] ­thing? and who vnderstands his sinnes? That heauenlie Flute S. Ambrose sayth: I haue found it easier to meete with those that haue preserued them­selues innocent, then that haue done worthie pennance. When therefore thou shalt haue consecrated al thy life, al thy thoughts, whatsoeuer thou hast, or canst do, to this one thing, can it be anie thing? or reputed anie thing worth? A litle before thou hadst giuen thy life, for the life which Christ [...]aue f [...]r thee; and now the memorie of thy former offences demands it al againe.’

[...] ser de dup Lept.9. He confi [...]meth the same thing an other way els where, saying, that when a man ha [...]h once cleft to the world by sinne, he must quite forsake his owne wil wherewith he sinned, and the world for whose sake he sin­ned, if he wil perfectly satisfye for his sinne; and that this is a second Baptis­me. ‘His words are these: We haue made our first couenant voyde; we haue sinned against thee, ò Lord, obliging ourselues againe to Satan & his works, putting our necks willingly vnder the yoake of iniquitie; and subiecting our­selues to a most miserable slauerie. And therefore, my Brethren, it is fitting we should be baptized againe, we must necessarily make a second couenant, a second pr [...]fession; and it is not enough for vs to renounce the Diuel and his works, we must also renounce the world and our owne wil. The world beguiled vs, our wil betrayed vs. In our first Baptisme, when our owne wil had done vs no harme, it was enough to renounce the Diuel: but now that we haue apparently smarted for the allurements of the deceitful world, and [Page 83] the vnfaithfulnes of our owne wil, in this second Baptisme of our conuersion (as I may cal it) we shal do worthily, and not vnwisely, if we be careful, not only to renew the former couenant, but to strengthen it, renouncing also and denying our affections.’ Thus farre S. Bernard; and I find that other holie men haue been al of the same mind; inuiting men to a Religious life, to the end they may case themselues of the heauie weight of their sinnes; as S. Romualdus, S. Romual­du [...] perswa­ded diuers great men and great sinners to enter into Religion. who perswaded Peter V [...]seolus, King of Dalmatia, to leaue his king­dome, and forsake the world, to the astonishment of al men, for a murther which he had committed. He perswaded also Thamnus to do the like, who was so great a fauorit of Otho the Emperour, that they sate at one table, and wore one an other's garments; but Thamnus had put Crescentius a Senatour to death, against his faith and promise giuen him; which was the cause he forsooke the world. The same he perswaded with Count Olibanus a great man in France; who after manie heynous offences committed, being touched with remorse, came to S. Romualdus his Celle with a great trayne, and layd open his whole life vnto him. When the Saint had heard him, he told him there was no way for him to be saued, but by forsaking the world, and entring into Religion. The Count hauing quite other thoughts in his head, was much troubled; and calling to him the Bishops & Abbots, which were in his com­panie, he aduised with them, whether it were so indeed; and they answered with one voice, that S. Romualdus had told him the verie truth, and that feare only had hindred them from telling him the same thing before. Then Oliba­nus in priuate conference agreed with the holie man, to forsake the world, and in effect did it not long after, to the great admiration of al that knew him. Whervpon we may conclude, that if any bodie find himself loaden with sinnes, and desire to be cleared of them, as euerie one ought to desire, and la­bour for it, no way can be compared to a Religious course, either in regard of the certaintie, or of the sweetnes of the meanes of obtayning pardon, and of manie other pr [...]atiues, in which it doth excel.

The third fruit of Religion: Austeritie of life. CHAP. XV.

REligion hath a third commoditie, for which though must men shunne it, yet it contaynes manie great commodities in it, to wit, that Religious people haue so much occasion, and some kind of necessitie, of dealing harshly with themselues, and afflicting their bodies: partly because the pouertie which they professe, do [...]h in a manner enforce it vpon them, and partly because al functions of Religion are somewhat harsh, and distastful to Sense. For that which Ecc [...]siastes sayth (Frequent meditation, Eccl. 11.12. The com­modities of Austeri­tie of life. is an affliction of the sl [...]) hath à further meaning, then of the Contemplation of hea­uenlie [...]hin [...]s, which we commonly cal Meditation For whatsoeuer the mind is busied in, if it be a restraint to Sense, and to the natural incli­nation [Page 84] which we find in ourselues continually crauing, is an affliction to the flesh, and doth much quayle and abate the liuelie vigour of the bodie. And yet this seueritie brings much profit with it; and first, by vse of hard and paineful things,Deut. [...]2.25. our nature is mortifyed and kept from flying out; if we pam­per and deale gently with it, the crookednes and corruption therof is so great, that, as Moses speaketh in his Canticle, it kicketh and spurneth, when it is sarted vs, and vtterly refuseth the obedience which it owes to reason & the law of God. We may see it more plainly in beasts, because the force of nature doth more liuely shew itself in them, in regard they are led in al things meerly by natural inclinations; let vs therefore consider what hapneth in in them, and take example by it. If we keep a horse in stable, and giue him his fil of oates, and rest; and keep an other at day-labour, with allowance litle enough to liue and be able to do the work we shal quickly find the diffe­rence; For a horse that is wel kept and high fed, wil be alwayes playing and curuetting, and a man shal haue much adoe to hold him in with a double bit; he wil be running away when the rider would haue him stand, and stop and giue-back when he should go on, and cannot be for much vse, without a great deale of paynes and danger to the rider: But the horse that is kept at rack and manger is gentle enough, and wil not greatly stirre: he wil sooner sink, then offer to resist, whatsoeuer load you put vpon him; you shal not need to tye him to make him stand, and be quiet; but you may lay the reynes on his neck, and stay him, or put him on, or turne him with a word. Now certainly this inferiour nature of ours, which consists of flesh and bloud, and of that which we cal Life, and Sense, and Appetite, is the same with beasts; and so much the more headie in vs, then it is in them, in regard it is infected and corrupt by sinne, from which beasts are free; so that if we pamper it, and giue ourselues to ease, and a ful diet, and feed it with daynties, and al manner of pleasure,S. Bernard. Ep. 152. it must needs grow stubborn and vnrulie in vs, as it doth in beasts, and somewhat more, in regard of our corruption; but if we feed sparingly, and liue sober and continent, it wil be alwayes gentle and at command. Whervpon S. Bernard sayth, that the mind that is accustomed to daynties, and not broken with the mat [...]ock of discipline, gathereth much filth; where he daintily com­pareth the Soule to a plot of ground, Austeritie to a spade or mattock; for the ground cannot beare fruit, not only if we doe not sow it, but though it be fruitful of itself,S. Leo s [...]r 4. de [...]. and be sowed, yet it must be sometimes digged and cast vp, or els it wil grow ful of weeds and brambles; so our flesh (sayth S. Leo) vnlesse it be broken with continual labour, wil quickly with [...]ase and slouth bring-forth thornes and brambles, and yeald fruit for the fire, and not for the barne And, to go no farther, as the ground, if it had sense of feeling, would suffer in the breaking vp, and yet must beare it, for the good of itself,Iob. 6.11. as wel as of the husbandman; for the cultiuating of it, is better for the ground itself; so though we feele payne and diffi­cultie (for our flesh is not of brasse, as we read in Iob) yet we must not leaue-of for that, but think that we shal haue an eternal and vnspeakable reward for the final labour and payne we heer endure.

2. To be short, we must beare in mind, that we are cōposed of two seueral substances very different & contrarie one to the other; the one is of earth, and [Page 85] consequently beares continually downe-wards, towards the earth, dreaming of nothing but earthlie things: the other, as it begun in vs by the breathing of God into our face, so it is in substance light and actiue, resembling God, and in nature spiritual,Gen. 1. as he is; so that, as in a balance when one scale weigheth downe, the other riseth, of these two parts as one thriueth, the other pareth and falleth away; which holie Scripture doth teach vs saying: The bodie which is corrupt, Sap. 9 15. doth aggrauate and weigh downe the soule; and certainly it must needs sink the more, the more weight we giue it. Wherefore that which S. Gregorie sayth is much to be noted,S. Gregorie 2.3. p [...]ni [...]. that the ioy of the eternal reward is not reaped in heauen, vnlesse first in earth we sow in bitter teares and sighs, accor­ding as it is written: ‘Going, they went and wept, casting their seed; but coming, they shal come with ioy, bearing their bundles. For as when the flesh rests, the spirit faints; so when the flesh taketh paynes, the spirit groweth strong and able. And as the flesh burnisheth with things that are dayntie, so the soule is raysed with that which is hard and rude. The flesh is bred-vp with delight; the soule groweth with that which is distasteful. Easie things refresh the flesh; harsh things exercise the soule. And againe, as hard things wound the flesh, so soft things kil the soule; & as paynful things consume the flesh, so things delight­ful pinch the soule. Neither shal I need to say anie more to this purpose; be­cause no man's authoritie is greater then S. Gregorie's; nor could S. Gregorie speake more plainly or more effectually in anie thing, then he hath done in this.’

3. But by this, which hath been sayd, it is euident, how happie a thing it is to be in Religion;1. Cor. 9.27. where we may performe that which S. Paul sayd of himself: I chastise my bodie, and bring it into subiection; which is farre from them, that haue placed their contentment in a life ful of ease and daynties; of which S. Bernard spake truly,S. Bernard s. 48 in Cant. when he sayd: A delicious life, is death, and the shaddow of death; for certainly it bordereth as neere vpon hel, as the shaddow is neere the bodie wherof it is a shaddow. When a soule therefore hath once shaken-of this clog, and maistered the insolencie of the flesh, which is the hand-maide, there ariseth another comoditie; to wit, that the mind, which is by nature mistris, is enabled the more nimbly and chearfully to runne the way of spirit, and in a short time to aduance itself greatly in the perfection of Humilitie, and Charitie, and al other Vertues. For our soule being a spiritual nature and substance, darke without vertue, as the ayre is without light, but bright and ligthtsome when it is adorned with vertue; certainly in al reason, it must needs loue vertue more then anie earthlie thing; in regard vertue is spiritual, and consequently more like vnto it, and more beautiful, were not this desire and inclination hindred by the lumpishnes of the bodie; which lumpishnes being greatly diminished (for it cannot be altogeather shaken-of til we come to heauen) and the burden of this bodie folded into a smal roome, and easie to carrie▪ our soule must needs be, not only more light to runne, but able to flye in pursuite of whatsoeuer is vertuous and prayse-worthie.

4. To which purpose S. Leo sayth excellently wel,S. Leo s. 2. de [...]nio. 10. m [...]n. that Abstinence breedeth chast thoughts, reasonable desires, holesome counsels; and by voluntarie afflictions, the flesh dyeth to inordinate lust; and the spirit is renewed by vertue. It is recorded, that our Sauiour reuealed the like thing to S. Francis, [Page 86] when he [...] entred vpon a spiritual life, saying to him: Francis, take to thyself hard things, insteed of those that are pleasing; and contemne and vilisie thyself as much as thou canst. And we reade of S. Catharine of Siena, that our Sauiour sayd the same to her almost in the same words, to wit, that she should seeke after bitter things, as if they were sweet; and refuse sweet things, as if they were bitter. Which Truth itself spake indeed to these two Saints; but we may take it as spoken to euerie bodie.

5. A third commoditie of Austeritie is, that it is the best disposition a Soule can put itself into,Prou. 31.6. to gaine spiritual comfort, and plentie of inward ioy. G [...]e side [...] to those that sorrow, and wine to those that haue a bitter hart, sayth the Holie-Ghost in the Booke of Wisdome.Religious do truly mourne. What is this sider, or this wine, but the sweet lickour of heauenlie comforts, wherof the wine-celler is ful into which the Spouse in the Canticles reioyced to see herself admitted? Those therefore only,Iob 28.13. that be sad and sorrowful, haue part of this wine; because (as holie Iob giueth vs to vnderstand) it is not found in the land of those that liue at ease. And our Sauiour confirmeth it,Math 5. when he sayth: Blessed are they that mourne, because they shal be comforted. This is to be sad and to mourne, to cut-of from ourselues whatsoeuer is pleasing to flesh and bloud, and may giue contentment to our senses; and on the other side, to embrace that which is irksome to them, and doth restrayne them of their desires and inclinations. S. Bernard expounding those words of our Sauiour which are written in S. Iohn (Vnlesse I go, the Paraclet shal not come vnto you) sayth very wel, that the comfort which his disciples took in his corporal presence, was a barre vnto them, that they could not receaue the fulnes of spiritual graces.S [...]rnard ser. 6. de As [...]ns. Vpon which ground he discourseth thus very pertinently to our purpose: ‘The man that giues him­self to worldlie pleasures, and followes the allurements of the flesh, of sinful flesh, flesh borne and bred in sinne, in which there is no good; how dares he expect the Paraclet▪ He, I say, who is alwayes nayled vnto this dunghil, pam­pers his bodie, soweth in flesh, & fauours nought else but flesh; dares he not­withstanding hope for cōfort of the heauenlie visitation, that torrent of plea­sures, the grace of that vehemēt Spirit, which (as Truth itself doth witnes) the Apostles could not receaue togeather with the flesh of the Word Incarnate? No no; he is farre wide, whosoeuer thinks that such heauenlie sweetnes can dwel with this du [...]t and ashes, or that Diuine Balsame be tempered with such wicked poyson, or the grace of the Holie-Ghost with these flattering plea­sures.’ By which large testimonie of S. Bernard, and manie others which might be brought to the same effect, it is playne, that carnal pleasure is a mayne im­pediment to al spiritual delights; and contrariwise the strictnes of Religious Pa [...]s [...]onie, a great entrance thervnto.

[...] due to [...] life.6. Lastly I may reckon among the commodities of an austere life that, which is the chief and total of al other commodities, to wit, Eternal Life, and blisse euerlasting. There is no other way thervnto, but the way of the Crosse. This way Christ himself our King, his Apostles and disciples, and al Saints haue walked, in labour, and patience, and continual mortifica­tion of their bodies, denying heer their owne soules, that they might pos­sesse them eternally. That life, and that glorie, is the Euangelical pennie, which is not giuen but to such as labour in the vineyard; it is the Crowne, [Page 87] which is not bestowed but vpon those that fight lawfully; it is the Prize, which those only gaine, that doe runne; we cannot raigne togeather with Christ and his Saints, vnlesse we suffer with them; we cannot [...]eape, but what we haue sowen. Few words are abundantly sufficient to conclude this point: Since it behoued Christ to suffer, and so to enter into the glorie which was before-hand his owne by so manie titles; how much more must we expect to suffer, that we may enter into an other's glorie, a glorie which by right we haue as often lost, as we haue sinned? But I know not what blindnes hath possessed man­kind, that, as S. Bernard speaketh, so few wil go after Christ, and yet al would come vnto him; they care not to seeke, whom they desire to find; they would fayne ouertake, whom they wil not follow.

7. Let vs rather harken to S. Hierome, S. Hierom. [...]p 34. who hauing taken vpon him to perswade one Iulian (a noble and wealthie man) to forsake the world, and embrace a Religious life, insisteth chiefly vpon this argument: ‘It is hard, yea it is impossible to enioy the goods that are present, and also those that are to come; heer to fil the bellie, and there to fil the mind; to passe from plea­sure, to pleasure; to be first in this world, and in the next; to be in heauen and earth renowned.’

8. But why do we stand rehearsing the testimonies of men, hauing the Oracle of our Sauiour directly for this purpose? Woe be to you that laug [...], because you shal mourne and weep. Luc. 6. And againe: Woe be vnto you that haue your comfort in this world. And he explayneth his meaning by the example of the rich Glutton, expressing no other cause obiected vnto him by Abraham but this:Luc. 16. Remember that thou receauedst good things in thy life-time, and Lazarus in like manner, euil; but now he is comforted, and thou tormented.

9. The self-same he declared to S. Catherine of Siena in a Vision.The vision of S. Ca­therine of Si­ena, acted in a Reli­gious life. For he appeared vnto her, holding in each hand a Crowne, the one of thornes, the other of gold and pretious stone; and made offer of them both vnto her: but vpon this condition, that which soeuer she made choice of in this life, she should be sure to haue the contrarie in the life to come; if heer she chose the crowne of gold, there she should haue the crowne of thornes; if heer she made choyce of the thornie crowne, there she should be crowned with the other of gold. The Virgin, being truly wise, preferred the crowne of thornes so farre before the other, that taking it greedily with both her hands, she pressed it so hard vpon her head, that she felt the payne and marks therof sometime after. This which S. Catherine then did, al Religious persons do al their life-time long, while they preferre pouertie before riches, hard things before those which are easie and commodious, manie corporal incom­modities, before the delights belonging to the bodie, before pleasure & secular libertie; vpon this general and certain perswasion, that since no man can looke to enioy both kinds of pleasure, it is farre better to want the present, then those that are to come; the temporal, then the eternal. Among whom we may reckon that Theodore, Theodorus. who was disciple to great Pachomius. He being borne of parents that were noble and rich, at a certain feast in his father's house, when he was himself but foureteen yeares of age, began amidst those festiual ioyes, to cast in his mind, the honour, and wealth, and pleasures, [Page 88] and commodities in which he had been bred and borne; and the Diuine inspi­ration concurring with his thoughts, he sayd within himself: ‘Miserable wretch that I am! what wil these short and fading pleasures auayle me, if I must leese the eternal?’ for this is the rule of God's ordination, that no man can enioy them both. And fetching a great sigh, pensiue concerning the point of his saluation, he withdrew himself from companie, to the farther part of the house; and prostrate vpon the ground, with manie teares besought God to teach him his blessed wil; and from thence forward, laying aside al commo­dities belonging to the bodie, he liued in his father's house the life of a Monk, til not long after he betooke himself to the conduct of S. Pa [...]homius; vnder whom he arriued in short time to that height of sanctitie, which these rare beginnings did promise.

The fourth fruit of Religion, that it taketh away al occasion of sinne. CHAP. XVI.

Prou. 4.2 [...]. THe Diuine Wisdome by the mouth of King Salomon doth giue vs warning, to guarde our hart with al safetie, and diligence; be­cause life doth proceede from it; giuing vs to vnderstand, that whosoeuer hath not this custodie ouer his hart, shal certainly loose his life, seing life doth proceed from the hart. Nothing is dearer to man then life; and the truer the life is, the more deare it ought to be vnto vs; and consequently the spiritual life which our soule doth liue (a life eternal, like to the life of God and his holie Angels) ought to be much dearer vnto vs, then this corporal life, which is perishable and vncer­tain, and which the verie flyes and beasts haue.S. Bernard ser 46. inter par. And if we belieue S. Bernard, there is a special necessitie of setting a guard ouer our hart and soule; in respect that the castle of our Soule is seated in an enemie-countrie, and assaulted on euerie side; and therefore on euerie side we must also place our guard, that is, stand perpetual Sentinel, and maintaine a continual and diligent watch ouer it.S. Greg. in [...]nor. 6.12. S. Gregorie reflecting more particularly vpon this sentence of the Wise-man, sayth, that he aduiseth vs to keepe our hart with al diligence; because, if a cittie be fenced with a mightie rampire, and walled about with a strong wal, and watchful Sentinel stand on euerie side of it, and one onlie passage be left through negligence without a guard; doubtlesse the enemie wil make his en­trance there, though euerie where els he be excluded. In vaine therefore do we guard the rest, [...] of this world are gaps for the enemie to [...] vpon our hart. if one place be left vnguarded, whereby we lye open to the enemie.

2. Wherefore it behoueth vs to consider carefully, which be the gaps and passages, through which our spiritual Enemie may either by open violence and assault enter vpon our soule, or by craftie vndermining creep into it. These gaps▪ are al creatures of this world: they are the weapons, with which he doth [Page 89] make warre against vs; if he be disarmed of these, he hath scarce anie thing left him, wherewith to giue vs an assault. For the Diuel of himself is so vglie and wicked, that there is hardly a man to be found so desperately naught, that doth not hate and detest him; specially seing no man doubts, but that they that serue him, must looke for nothing but euerlasting miserie in the life to come; wherefore finding himself to be so much abhorred by euerie bodie, he hath no other means to enueigle the harts of men, and winde them into his snares, but by offering them such things as he knoweth are pleasing to nature.S. August. de agon [...] Christian. [...]. 7. Whervpon S. Augustin likeneth al visible things (which, as the Apostle speaketh, are temporal) to a fisher's hooke; for as the fish is glad while it swalloweth the bayte, and spieth not the hooke; but when the fisher drawes his line, it is first tormented within, and soone after, from the ioy which it had, it comes to destruction by the verie bayte, of which before it did so much reioyce:‘so it fareth with al those that esteeme themselues happie by the tem­poral goods which they possesse. They haue swallowed a hooke, and go away with it in their bellies; but a time wil come, when they wil feele how great torment they haue swallowed in their greedines. What remedie therefore is there,Shunne the bayte, and yee shal scape the hooke. and what course to auoide these hookes, of which S. Augustin speaketh?’ The remedie is not far [...]e to seeke: we must shunne the bayte, which hangs vpon the hooke, and we shal escape the danger. If we be greedie of the bayte, we cannot auoyde the hooke that is hidden vnder it; that is, eternal death and perdition. Al things of this world be the Diuel's bayte: Honour, power, pre­ferment, wealth, and trading, wife and children, and not to stand reckoning-vp euerie particular, whatsoeuer is created, whatsoeuer is vnder God, or not directly tending to God, serueth him for a bayte to catch vs; God alone, and those things which are immediatly for him, are the only good things, which cā not be euil, nor vsed by the Diuel to our destruction. Al other things, because they may be good, and may be euil, may also be easily wrested by him to ouerthrow vs, and in them he doth lay his snares; so that we cannot take a safer, not a readier course to saue ourselues, then if we shunne them al. And this aduantage the Diuel hath in the world. He is fearful and ful of deceit, and doth willingly lay wayt in close and shadowish places; in the playne and open field, he can do nothing; such as Religion is; the chief glorie wherof is, that it hath nothing of this world.

3. The things themselues of this world breed no lesse danger vnto vs; for naturally they are of that temper & cōposition, that if a man once meddle with them,The loue of earthly things is like bird lime. he can hardly shake them of againe. For, as the same S. Augustin sayth, the loue of earthlie things is birdlime to our spiritual wings; thou couetest to haue them, and thou cleauest to them. Who wil give me wings of a doue? when wilt thou flie where thou mayst truly rest, seing thou hast wickedly taken-vp thy rest heer,S August. Ser. 31. [...] where thou sinfully cleauest?

4. Some wil say, this is true of the loue of earthlie things; but if a man pos­sesse them and do not loue them, he may escape. S. Bernard (a man experienced in this and al other spiritual things) shal make answer: The chief reason, why men should fly riches, is, because they can hardly yea neuer be possessed of them, but they must loue thē. Not only our external but our internal substance is too too slimie & like glue; and the hart of man doth easily [...] to that which [Page 90] it often vseth. He sayth, the hart of man doth easily cleaue and stick to euerie thing which it vseth; & we finde it so by daylie experience. For the verie house which we vse to dwel in, the cittie or towne where we haue made our abode for anie time, the companie with whom we vse to conuerse, the trade or course of life which we haue been wont to hold, doe worke mightily vpon our affec­tion, and we cannot choose but loue them; we doe not perhaps find it, til we haue occasion to parte and leaue them, but then we feele the trouble, & grieue. Seing therefore these ordinarie things, which of themselues haue no great in­ticing vertue, do notwithstanding worke so forcibly in vs by vse and custome, and breed [...] kind of tye & linck of friendship betweene vs and them, as there is betweene friend & friend; how much more forcible wil the operation of those things be, which carrie with them the face of necessitie and delight, as wealth, honour, and the like? Two euils therefore doe spring out of the vse and loue of these things, loue necessarily following the vse of them: First, by occasion of them, manie great sinnes are committed; as robberies, vsurie, deceitful bargains through the thirst of auarice, dissembling, flatterie, slanders, and manie other vnw [...]rthie acts, through ambition and desire of honour; secondly, though in the pursuit of wealth, or honour, and the like, we do not sinne; yet while we are hot in the chase, or quiet in the ioyful possession of such things, they stop the course of our mind to God-ward, and either we runne not at al, or so heauily and slowly, that it is follye to say, we runne.

S. Greg 3 [...]5. Wherefore S. Gregorie sayth wel, that the commodities of this life are irksome to al Spiritual men, because they know that they are a clog to their inward desires. And else-where he giues this reason: ‘Our soule can neuer be without some delight; for either it pleaseth itself in base and vnworthie things, or in things high and worthie; and the more earnest it is in the prosecution of high things, the more it loatheth the inferiour; and the hoter it is vpon the desire of the inferiour, the more damnable is the cold tepiditie, with which it goeth about the higher. These two loues can not dwel in one hart: the corne of super [...]l Charitie can not grow, where the thornes of base delight do choak it. For confirmation of which saying of S. Gregorie, we may adde, that the mind spending itself vpon outward things, doth as it were wander abroad out of itself; and the farther it wandereth from itself, the farther also it goeth out from God;S. Au [...] because the kingdome of God is within vs. Which S. Augustin bewayled in himself in these words: Behold, thou wert within, and I with­out; and there I was seeking thee, and sel fowle vpon these beautiful things, which thou hadst made.’ Thou wert with me, and I was not with thee; those things withheld me farre from thee, which could not be, if they were not in thee. S. Augustin knew not this, nor felt it, while he was in it; but vnder­stood it then, when inspired by God, he withdrew himself from al creatures into God. And the like hapneth to euerie bodie that is plunged in the loue of earthlie things.

6. Religious people therefore haue this commoditie, that they do, as it were, with one blow of the axe cut-of al these rubs and dangers, when they absolutly abandon al things; and this makes it easie for them to guard their hart with al manner of custodie and diligence, as the Wise-man aduiseth. And we shal discouer the greatnes of this commoditie much more plainly, if [Page 91] we consider how weak and feeble our nature is,Our nature is weak, when it is to encoun­ter Sense. when it is to encounter Sense, and fight against those affections, which are alwayes more violently inflamed by the presence of the sensible obiect; of which weaknes we may easily find the reason to be, because while our soule is enclosed within our bodie, and so lincked vnto it that they make one man, the things which our Senses as messengers do bring vnto it, must needs make great impression in it. We find it in the passion of grief, and ioy, and feare, and the rest; which are most violent, when the cause is present. A mother is more violently trans­ported with grief, when she sees the dead corps of her sonne lye before her feet, then when she heares of his death. And they that go about to comfort them that are in sorrow, are careful that nothing come in sight, which may refresh the memorie of the thing for which they grieue. Wherefore as grief, and anger, and other passions are sooner and more violently stirred by the presence of their proper obiects; why should not the same also happen in loue? doubtlesse vpon the sight of a thing that is beautiful, it is also much more inflamed. Religious people therefore take a holesome and profitable course, to hide and sequester themselues from al earthlie things, of which the continual sight cannot choose but stirre men vp to loue them, and nourish the same loue in them. For if to preserue ourselues chaste and ho­nest, it is not only profitable,Iob. 31.1. but a necessarie means, to enter couenant with our eyes, as holie Iob speaketh of himself; tel me, I pray, why the same should not also be of force in euerie other passion of the mind or bodie? For that which hapneth in that loue, which Chastitie doth withstand and vanquish, hapneth in al other kinds of loue; whether it be of money, or honour, or pleasure, to which auarice, or ambition, or intemperance doth incite vs. These kinds of loue must in like manner of necessitie be much more inflamed by the sight of gold, and the glittering of a purple robe, and the touch of pleasure, which Sense doth affect; and contrariwise, if none of these things euer approach before our eyes, the loue of them must needs grow dayly lesse and lesse, and at last be wholy extinguished.

7. To which purpose S. Cyprian (or whosoeuer is the Authour of that Trea­tise of the Single life of the Clergie) sayth wel,S. Cyprian de sing [...] that the farther a man is from aduersitie, the lesse he feeles it; and he that comes not where there is much pleasure, is lesse stirred to pleasure; and he that sees not riches, is lesse tempted with auarice. To me it seemes too violent a thing for a man alwayes to haue his eye vpon that which is delightful and pleasing, and stil to striue and ouercome himself in abstayning from it; and it cannot last long; for it is an old Saying receaued euen among Philosophers, that No violent thing is euerlasting. We see it with our eyes, and experience it dayly within our selues in the combat which we suffer in ouercoming our appetite and delight in meate. For if we be at a ful board, set-forth with varietie of dayntie dist [...]es curiously dressed, they set such an edge vpon our stomack, that we haue great difficultie to temper ourselues, & find it very hard to eate with that moderation, that we exceed not the limits of temperance & sobrietie: But if a man come not to board, then it is easie to abstayne; because the thought of the selfsame things doth not so whet our ap­petite, as doth the sight of them; & the same may be sayd of al other things; for the nature of our desire & passion is the same, & the force of Sense is alike in al.

[Page 92] S. Aug. 6. Confess. 8.8. S. Augustin in his Confessions relates of Alipius a passage expressing liue­ly that now we speake of. This Alipius in former times was much taken with an itching desire of seing the sword-fights or fencing-games, and such like sports;Alipius. and being reclaymed from that madnes by S. Augustin, continued his good resolution a long time; til once falling vpon some of his companions, he was lead by them with a friendlie kind of violēce to the fencing-game; yet he went with purpose to keep his eyes shut al the time, and not to behold anie thing that passed. He did so for a while, but vpon some accident or other of the game, the people gaue a great shout, and he could hold no longer, but lifted-vp his eyes to see what it was, thinking within himself to contemne it, whatsoeuer it should be. But it hapned farre otherwise; for as S. Augustin speaketh, he beheld it, and gaue a shout; and was transported; and from thence carried away that madnes with him, which netled him to returne, not only with those by whom he had been drawne thither, but more eagerly then they; himself drawing others also after him.

9. This which deceaued Alipius at the swordplayes hath deceaued and doth deceaue manie others dayly in farre worse things▪ it is more then the weaknes of man can wel away with, to abide the shock of the allurements which do confront vs, specially if the fight continue any thing long; for though we abide the brunt for a while, yet either we grow negligent and lay aside our armour, or we grow wearie of the battail and cast al quite away, and so are easily ouercome. Wherefore the aduise of S. Basil is none of the worst;S. Basil. [...] monast. c. 4. to wit, not only to bridle our inward passions and desires, but to auoyd the meeting with those external things which may rubbe vpon our desires, and darken our iudgement and vnderstanding, and so rayse trouble and warre within vs. For it is il, but pardonable, to be ouercome in a warre, which an other rayseth against our wil: but to bring trouble voluntarily vpon ourselues, and to thrust ourselues vpon mischief when we need not, scarce deserues either pardon or pittie.

10. By al which as we may euidently discouer the danger of a Secular life, so we plainly see the happines of a Religious state, in that it is sequestred from possession, vse, and traffick with anie earthlie thing, and consequently neither the creatures themselues which they haue casheered, nor the Diuel who workes vpon vs by meanes of creatures, can haue accesse to defile their harts. Wherefore S. Macarius sayd wel,S. Macarius that this general renunciation of al things, doth not only inuite, but constrayne vs to seeke heauenlie things; and that this is the chief reason, why Christ aduiseth vs to forsake our kindred, and to sel al, and giue it to the poore; because knowing that the Diuel doth vse these things as instruments to withdraw our thoughts to earthlie things, he bids vs leaue them al, to the end we may perforce seeke heauenlie things, and keepe our harts fixed vpon God.

The Fift fruit of Religion: Commoditie of seruing God. CHAP. XVII.

ANother great benefit of a Religious state, much importing vs towards the eternal welfare of our soules, is the commo­ditie of attending to the knowledge and due consideration of al that which may concerne the wel-ordering of our life, and attayning of Saluation. There be those that liue in the world as if they had no soule to saue; so wedded to things present, that they do not so much as dreame of what is to come heerafter, nor take anie care of future things; they neuer consider, who they are, and from whence,Inconside­ration the roote of al mischief. or what wil be their end; they think not of the way they walk, and whither at last it wil bring them, if they continue to liue after the man­ner they haue begun; though it import them more to consider it, then anie other busines they haue in hand. And liuing thus in perpetual ignorance of Spiritual things, and of whatsoeuer belongeth to the seruice of God and the good of their owne soules, they runne headlong into most grieuous sinnes, and see it not (poore soules) nor feele it not; Insomuch that the Prophet Hiere­mie doth with great reason make this the sole cause of al the mischief, which is in the world:Iere. 12.11 The whole earth is vtterly desolate, because no bodie doth bethink him­self in his hart; the frame and building of our Saluation depending in a manner vpon the attentiue and diligent consideration of those grounds of our life▪ which I mentioned. For consideration breeds knowledge, knowledge loue, loue a desire and endeauour to prosecute those things which we know and loue, and to shunne the contrarie. And if we be desirous to vnderstand the manifold fruits of Consideration, S. Bernard doth set them downe at large in the Bookes which he wrote of that subiect to Pope Eugenius; where among manie other things,S. Bernard l 2. d [...] [...]. he sayth thus: ‘Consideration purifyeth the foun­taine, that is, the mind, from which it springeth; it moderateth our affections; it guideth our actions, it reformeth excesses, it giueth stayednes to our beha­uiour; credit and order to our life; and encreaseth knowledge of Diuine and humane things; It distinguisheth things which are confused, vniteth them that are distracted; gathereth them to eather that are dispersed; diue [...]h into secrets; searcheth-out truths; discusseth that which is probable, discouereth that which is fayned and counterfet; It fore-casteth what is to be done; i [...] exa­mineth that which is done; that nothing may remayne vncorrect in the mind, or wanting reformation. In prosperitie, it fore-tasteth what aduerse thing may happen; in aduersitie it scarce feeleth that which hapneth; in the one practising Fortitude, in the other Prudence.’ Thus sayth S. Bernard.

2. It is not therefore hard to vnderstand, how great benefit Religion brin­geth to our soules,Religion▪ the Art to [...] God. by continual consideration & practise of heauenlie things. For as in al other things there be seueral arts and methods, whereby to come to the perfection of that which we apply ourselues vnto, as, the seueral studies [Page 94] of the La [...], of Physick, of Philosophie, and the like; so we may truly and worthily cal Religion the art and method of knowing God, and vnderstan­ding those things which belong to his seruice, not by bare speculation (for manie certainly that haue had much profound speculation, doe burne in hel­fi [...]e, but with the affections of feare and loue, in which the mayne busines doth consist. Wherefore let vs weigh a litle, what helps Religion affordeth to attaine to this knowledge, and with ease and facilitie to compasse it. And first it freeth vs from external occupations, and worldlie businesses, which are euer a great hindrance to the studie of heauenlie Philosophie; and, as S. Gregorie sayth wel,S Gregorie 22. Mor. c. 21. The multiplicitie of care of earthlie things blindeth, because it holdeth occupyed. For the Nature of God (though we were al created to be­hold and contemplate it) is so free and separate from al connexion with material things, and withal so difficult to vnderstand, and farre exceeding our capacitie (dwelling, as the Apostle speaketh, in a light inaccessible) that vn­lesse our mind be by much labour cultiuated and purifyed, it cannot possibly arriue to conceaue what it is. To which puritie al earthlie things are contra­rie. For being of themselues corporal,1. Tim. 6.16 heauie, and lumpish, the more one busieth his mind with them, the more heauie and earthie it groweth: so that on the one side it cannot rayse itself and ascend towards God, in regard of the weight of earthlie things lying heauie vpon it, and becomes on the other side more vnworthie, and lesse deseruing, that such Infinite Puritie, as GOD is, should stoope and descend to it; for, as S. Gregorie noteth,S. Gregorie 1. Moral. 8. the mind can­not rayse itself on high, if it be continually busied in tumultuous cares below. ‘For what can it be able to attayne-vnto concerning God, being occupyed, which, when it is most at ease and quiet, doth labour to conceaue a smal portion of him; so that the Psalmist sayth wel; Take leasure, and see that I am God.’ For he that neglecteth to attend at leasure vpon God, hideth from him­self the light of his countenance and sight,Ps. 45.11. by his owne verdict and opinion.

3. Moreouer, the care of earthlie things is intricate and mingled with so manie businesses, that it drinketh-vp al our time, and giues vs no respit to think of heauenlie things; the Diuel dealing with the seruants of this world,Exod. 5. as King Pharao dealt with the Iewes in Aegypt. For when they spake of going into the Desert to offer Sacrifice to God, and told him that God had so commanded, he doubled their day-labour in loome and straw, and ouer­charged them with work, that they might not haue leasure so much as to think or proiect anie such thing, so the Diuel stil vrgeth and thrusteth people of the world vpon some new busines or other, that he may the easyer di­uert their minds from the holesome thoughts of their Saluation; and, which is most pittiful, they themselues heape vpon their owne shoulders new burdens and toylsome labour; and it is not time only that is lost in them, but their mind is so torne in pieces with seueral occurrences, and those worldlie and temporal, that it looseth the strength and vigour for spiritual things, which is a farre greater losse. S. Gregorie handleth this point excellently wel in his Pastoral, declaring how man's hart is oftimes so beaten and tossed with sol­licitous care of seueral things,S. Gre [...]. [...]. Past. c 4. that being confusedly diuided into manie, it is not able to attend to euerie one in particular. Wherefore a certain wise [Page 95] man (sayth he) doth prouidently admonish saying: ‘My sonne, let not thy actions be in manie; to wit, because the mind that is diuided into manie things, can­not wel collect itself to attend to particulars; and being drawne abroad by immoderate care, it leeseth the soliditie of holie feare within▪ careful in or­dering external things, but ignorant of itself; knowing only how to think of manie things, not knowing itself; and entangling itself more then needs in external things (as it were busied in other things vpon the way) it for­getteth at what it was ayming; and not caring to search into itself, doth not weigh the losse itself sustayneth, nor know how manie wayes it fay­leth. Wherefore seing external businesses do bring so manie hindrances to a spiritual life, as S. Gregorie hath rehearsed, and manie more; a Religious state being free from them must needs enioy perpetual quiet, neuer interrupted with worldlie care; that we may giue ourselues wholy to [...]he contemplation, loue, and fruition of God, as much as in this mortal life can be attayned vnto.’

4. S. Bernard in one of his Sermons to his Brethren,S Bern s [...]r. de Obed. extolleth this commoditie of a Religious state, as contayning manie other com­modities in it, in these words: ‘Heer the charge of bringing-vp children doth not lye vpon you, nor the care how to please a wife. Heer you think not of fayres and markets, nor of Secular businesses; you need take no thought neither for diet, nor apparrel; you are free in great part from the malice of the day, and sollicitude of this life; so hath God hidden vs in the hidden place of his Tabernacle.S. Tho. 2.2 q 186. a. 6.’ S. Thomas his discourse vpon this sub­iect is more ful, shewing how a secular life is troubled with three sorts of vnquietnes:Three di­stractions incident to [...] secular life. First, in getting, keeping, and disposing of external goods, which cannot but be alwayes accompanied with infinit care and toyle. From this most toylesome and heauie burthen, the profession of Reli­gious Pouertie doth free vs. The second kind of trouble is in the gouern­ment of wife and children, that must be maintayned, and bred vp, and kept from running-out into such vices, as green yeares are apt to fal into. And the present care is not enough, but the future must be prouided for, that they want not when their parents be dead, but may liue, and main­tayne themselues according to their degree; which makes there is no end in worldlie people of heaping-vp wealth, and encreasing their estate. This endles trouble and molestation, the Vow of Chastitie doth cut off. Finally, the third, and most troublesome care of al, is, how to go­uerne our owne life and actions; wherin we stand in need of daylie counsel, in regard of infinit difficulties which doe occurre, and the hazard of running into most dangerous errours; from al which anxietie and danger Obedience doth free vs, transferring this care to another, who, as the Apostle speaketh,Hebr. 13.17 is to giue an account for vs; and no doubt, but whatsoeuer he ordayneth concerning vs, is the ordination of God himself by his meanes. This is the effect of S. Thomas his discourse.

5. Wherefore we shal do wel to weigh and ponder, and with al hartie affection to embrace this most delightful and happie quiet and vacation from al things, which Religion bringeth; in regard of the particular kind of [Page 96] force and efficacie it hath to rayse our thoughts to the contemplation and knowledge of heauenlie things. For as no man can attentiuely think of anie thing in the midst of a great hurrie and noise,It is hard to think of good things in the world. but in the dead of the night, or in a solitarie place, that verie silence and solitude doth inuite a man to con­templation; so it is very hard to recollect one's self in the world, where there be such endles distractions; but the quiet of a Religious life doth of its owne nature cal vs, and hold vs without difficultie in the studie of heauenlie know­ledge free from al kind of trouble. Wherof S. Bernard is witnesse,S Bernard Ep 78. saying in a certain Epistle, that Long silence, and continual freedome from worldlie noise, doth compel vs to meditate heauenlie things. He sayth, it doth compel vs, in regard of the strange force it hath to hold the powers of our soule from wandring after idle fancies; to reclayme them, when they chance to stray; and wholy to fixe them vpon God, and things Diuine. This difference between a Religious life and a Secular, is excellently wel expressed by S. Gregorie, expounding (as he is wont) in a Moral sense, that which in the Booke of Iob is spoken of wis­dome: And the sea pronounceth, S Greg [...] 18. c. 25. it is not with me. ‘What other things is signifyed by the Sea, then the bitter vnquietnes of secular minds, which, while they are at variance with themselues, resemble the beating of contrarie waues one vpon another? A secular life therefore is rightly called a Sea, because being tossed with the tempestuous motions of outward actions, it is depriued of the quiet and stabilitie of inward wisdome. Whervpon on the contrarie side the Prophet sayth wel: Vpon whom shal my spirit rest, but vpon the humble, and quiet, and fearing my words? Es 66.2. But from earthlie minds the spirit doth fly the farther, the lesse quiet it doth find in them. For he that doth diuide himself into endles thoughts of earthlie desires, cannot retire himself to the consideration of him­self. And so holie Iob vnderstanding, that wisdome cannot dwel amidst these waues of vnquietnes, sayth: And the Sea pronounceth, it is not with me. For no man doth fully receaue it, but he that endeauoureth to withdraw himself from the billowes of carnal cogitations; as it is sayd in another place: Write wis­dome in the time of quiet; [...] 39.25. and he that hath litle busines, shal attaine vnto it.’ Thus farre S. Gregorie.

Al busi­nesses in [...]6. But some bodie perhaps wil obiect, that Religious people also do manie things, and are cumbred with manie toylsome businesses, about necessarie occasions of their owne, or for the good of their neighbour. The answer is at hand▪ that the busines which they vndertake for the help of their neigh­bour, is spiritual, and not worldlie or temporal; and consequently draweth them n [...]t from God, but rather knitteth them faster vnto him, because they help God, and God helpeth them, in so great a busines. And though that, which they do for their owne domestical occasions and necessaries, be in some kind temporal, yet their end is not temporal and secular, as be the ends of se­cular people; but in al things they ayme at Spirit and Eternitie; and besides there is an other mayne and important difference, to wit, that Secular people in following their tēporal businesses, haue alwayes their eye vpon their owne priuate interest, seeking how they may purchase wealth or honour to them­selues▪ But when Religious people handle the self-same businesses, they seeke not greatnes, but that which is necessarie; they intend not anie priuate com­moditie to themselues, but their thoughts are for the common, their labours [Page 97] are for the Common (as S. Hierome speaketh in the life of Malchus the Monk) which is so farre from couetise or priuate interest,S. Hierome. that it is a great act of Charitie; yea these verie employments do giue a double value and benefit to a Religious life; conioyning the holie and holesome labours of Martha, with the quiet of Marie; and calling vs so to spiritual rest and vacancie, from toyl­some care and work, that, if notwithstanding anie such work do come in our way, directing it to a spiritual end, and giuing it a spiritual forme and es­sence, it turnes to our greater benefit; as we cannot say but worldlie seruants do their Maisters seruice, not only when they wayte in their presence, atten­ding their pleasure, but when they go to and fro about their Maisters busi­nesses; yea then oftimes they serue them better, and more to their owne and their Maisters benefit.

The sixt fruit: Religious people alwayes do the wil of God. CHAP. XVIII.

IF men were truly wise, and vnderstood indeed, what is good for them,Al must conforme their wils to God. they should ayme at nothing more, then perfectly to con­forme their wils with the wil of God, in great and litle, and abso­lutly in al businesses concerning themselues and others. Manie reasons might be giuen of this truth, but one shal suffice for al, to wit, that among creatures themselues, the inferiour are euer subiect to those that are more excellent and higher in nature; which must needs be of more force in God, he being sole Soueraigne ouer al, King of Kings, Lord of Lords; to whom al mankind is by right and equitie subiect, for those seauen causes, which I declared in the beginning. But in God there is yet an other consideration of more weight and importance. For the Diuine Nature, being Goodnes itself and equitie, and the cause of al things; his Wil also is the rule and leuel of al that is iust and vpright; so that, as a written coppie, or a house, or anie other work, is sayd to be right and perfect, if it be according to rule, and agree with the platforme or sampler, after which it was drawne; and how much it swarueth from the model and coppie, so manie faults and er­rours there be in it: So the wil of God being the onlie rule, whereby our wil is to be ruled, our wil is good and honest, or contrariwise faultie & vitious, as it agreeth or disagreeth with his wil. Wherefore Climacus say [...]h,Climacus grad. 21. that the seruants of God should alwayes as ardently desire to know and performe the wil of God, as a Deere, that is euen dead with thirst, thirsteth after a foun­taine of running water. S. Bernard in a Sermon, [...] which he wrote of this sub­iect, hauing spoken something of Humilitie, sayth: The substance of al Hu­militie doth seeme to be this, that our wil be subiect, as it ought, to the wil of God as the Prophet speaketh: Shal not my soule be subiect to God? I know that euerie creature is subiect to God, whether it wil or no; but volūtarie subiection is required of creatures that are reasonable, that they sacrifice voluntarily vnto [Page 98] God, and confesse his Name, not because it is Terrible, but Holie; not because he is Omnipotent, but because he is infinitly Good. Much more might be sayd for proofe heerof out of the holie Fathers, who do euer highly commend, and often inculcate this point; but one passage of S. Augustin shal suffice,S. Augustin [...] in [...]. who is bold to auerre, that the Mother of God was not so happie in that the Word was made Flesh in her, as that she did the wil of God; and he proueth it by the testimonie of the Word himself, [...]uc. 11.28. when to the woman that cryed: Blessed is the womb that bare thee; he presently answered; yea rather blessed are they that heare the word of God, and keepe it; which being so, can there be a thing more profitable, then that which is better then to be the Mother of God? a function, then which there cannot a greater befal Man or Angels. And this is the work of Religion; binding vs so to the wil of God, that we wholy depend on it in al things, great an [...] litle, and are gouerned by it (as I haue sayd before) not only in businesses of greater moment, but in euerie ordinarie and daylie action. Whervpon Cass [...]an in [...]is last Collation,Cass [...]an hauing sayd manie things of the necessitie and greatnes of this conformitie and dependance, and shewed how our Sauiour left vs a platforme and model therof, coming not to doe his owne wil, but the wil of his Father▪ and professing, that that was his food and sustenance, addeth, ‘that this vertue is specially practised by those that liuing in Religious houses are gouerned by direction of a Superiour, and do nothing of their owne head, but their wil dependeth of the wil of their Abbot.’

2. This benefit of Religion wil be euerie way more euident, if we consider the māner, in which it bringeth this, which we haue sayd, to passe. For as in a piece of ground the thornes and thistles are first to be voyded, before the seed be sowen; so Religion first doth root-out al impediments of vertue, to the end to prepare the mind the better;Our o [...]ne wil the ch [...]ef hin­drance of vertue. of which impediments the chiefest is our owne wil; the pestilent disposition wherof can not be more signally expres­sed, then in the words of S. Bernard: Our owne wil, sayth he, is a great euil; by it, thy good is not good to thee. And in an other place: Let the seruants of their owne wil heare and tremble to vnderstand,S. Bern. s [...]r. 7. in Cant. & s [...]r. 5. de Resurrect with what furie self-wil doth oppose the Maiestie of our Lord God; first, while it wil be, as it is, self­wil, it with-draweth and stealeth itself from vnder his gouernment, whom it ought to serue, as Authour and Maker of it. ‘And doth it content itself with this iniurie? It presumeth farther; as much as lyeth in it, it taketh al from God.’ Thus speaketh that holie man, and much more, alwayes a deadlie enemie of self wil, which there also he calleth a leprosie.

Conformi­tie with the wil of God, our grea­test hap­pines. and Foure ene­mie, ther­of.3. Other thing, there be besides, which hinder a man from vniting his wil with the wil of God; which the same S. Bernard doth particularly set downe in another place. For hauing shewed that the greatest felicitie the Angels haue, is, that their wil is wholy conformable to the wil of God, he addeth, that we also must desire the like conformitie, and labour for it. But we haue foure mayne obstacles in the busines, to wit, Malice, that is, a natural kind of incli­nation to vice; Infirmitie, in regard this corruptible bodie, which we carrie about vs, doth oftimes hinder our wil from subiecting itself to God, as it should;S Bern s▪ 6.in quadr. Concup [...]scence, tearing vs in pieces with infinit and vnspeakable de­sires; and finally Ignorance; for how shal I follow (sayth he) the wil of God, "which I know not? For I know it but in part only; and not yet, as I am [Page 99] knowne to God. Let vs therefore see, what helps Religion affords against so manie, and so dangerous enemies, which the Wil of God hath within vs; and how it vtterly defeates them. And first, it laboureth nothing more then abso­lutly to stubbe-vp this root of al euil, which is self-wil; curbing and beating downe the verie first motions therof, as much as may be; and accustoming a Religious person so much to do nothing of his owne head, but to gouerne himself wholy by an other's wil and command, that euerie one doth exactly obserue that,S. Hierome. Ep 4. which S. Hierome (a man wel skilled in what belongeth to a Religious Institute) writeth to Rusticus, a Monk of his time: ‘That thou mayst not do thy owne wil, eate that which thou art commanded to eate, weare that which is giuen thee, worke-out the taske which is set thee, be subiect to one whom thou hast no mind to, go to bed wearie, and sleep as thou goest, and be fayne to rise againe before thou hast slept thy sleep.’ Wherefore as self-wil doth dayly grew stronger and stronger in a Secular man by prac­tise and custome therof, that a man may sooner break it, then bend it, as an old crooked tree ful of knots: So the wil of a good Religious man by contrarie custome being continually beaten downe, there remaynes not at last so much as one bough or twig therof intire.

4. To this we may adde the concurrence of the subiect with the Supe­riour, and the particular diligence and care of them both; on the one side to subdue and mortifye,The anciēt practise of breaking our wil in smal things. on the other side to resist and withstand, the desires of self-wil. And as for the Superiours; as those, that vndertake to breake a horse, sometimes spurre him vp to make him runne, sometime hold him in to his pace, sometimes turne him round, sometimes when he is vpon his speed they suddainly check him, or put him on when he is giuen to stand, teaching him to go or stand, as he is guided, and not of his owne braine: So they endeauour with al diligence, by contrarie exercises to breake the wils of their subiects, euen in things which of themselues are trifles, but that of final things, greater do depend. For when S. Antonie the Great commanded S. [...] (surnamed the Simple) to sow his cloathes, and pre­sently to vn [...]ip them againe; to make a basket, and to vndoe it againe; when others of those ancient Heremits and Monks were wont to bid their Disciples fetch water, and powre it forth againe; or water a drie stake for a whole yeare togeather; or w [...]en S. Francis (as we reade of him) bad Friar Masseus turne round in the high way, til he was gyddie, and fel downe di­uers times: finally when other holie men commāded the like things, to those whom they had vndertaken to instruct in Spirit and Vertue, what did they, but root-out of their minds the verie relicks of self-wil and self-conceit? And that which anciently these Fathers did, that is now also practised in Religion, where discipline is in force.A secular life farre [...] life in thi [...] point.

5. Now let vs consider a Secular man, what he is in this point, and take not an ordinarie man, much lesse anie of those that the Apostle describeth to be filled with al iniquitie, malice, auarice, murmurers, detractours, inuen­tours of euil, such men neuer think of vertue; but let vs take a man that is vertuous and vpright, that cometh often to the Sacraments, that is (as Iob sayd of himself) a father to the poore, Rom. 1 29. an eye to the blind, a f [...]ot to the lame, Iob. 2 [...].2 [...] ▪ and, in a word, keepeth exactly al the Commandements of God, [Page 100] yet liues at his owne wil, and the good works which he doth, he doth them as he thinks good himself, what, and how much, and how long he pleaseth; this man is no il man, yea he is highly to be commended; yet if we talke of per­fection, he is farre inferiour to a Religious man. For his owne wil may bea [...]e great sway in al the good deeds he doth, vndertaking them or continuing them, because he finds a sweetnes in them, and the exercise of them is pleasing to his wil, which oftimes (while we think not, or reflect not on it) seeketh itself; and when it falles-out to be so, our owne wil is to be taken for the source and fountaine of al those actions, howsoeuer they may carrie a fai [...]e shew, and (be he what he wil, he is not farre from that deceit, which S. Gre­gorie attributes to vayne-glorie; [...] [...]4. mor. c. vlt. that, whether it be taken in earthlie things, or in heauenlie vertues, the vice is the same, but that it puts-on an other hue, that it may not be discouered. So it hapneth oftimes in good works; we think we serue God, and we serue ourselues; for it may be that though the works be good, and in others to be commended; yet God, who is Soueraigne ouer al, doth not perhaps desire that kind of work at thy hands, but some other; or if he would haue thee bestow thy time in that which thou doest, yet it was a chance that thou dilst fal vpon it; not weighing so much what might be pleasing to God, as suffering thyself to be driuen vpon it by thine owne in­clination and desire.

6. Now if things, which of themselues are good and spiritual, do lye open to so much deceit; what shal we think of other things which are indifferent, and may be made good or euil, according to the circumstances with which we do them? such as are most part of humane actions; as, to go, to stay, to bar­gain, to do this or that, or not to do it; these things are to be done according to the wil and pleasure of God, as I sayd before. And how shal our soules haue light concerning them, vnlesse we haue meanes to deriue it into vs, and a rule to instruct and enlighten vs in these particulars? Therefore no doubt, but as the sta [...]e and course of life, wherin we retayne our owne wil, and suf­fer ourselues to be carryed by the inclinations thereof, is subiect to al the in­conueniences that grow from our owne wil, as I haue heertofore declared. On the other side, Religious people, who giue away their owne wils, and by daylie purpose and endeauour, and moreouer by Vow, depriue themselues wholy of it, [...] are free from these dangers and dāmages. And thus Religi­on hauing once digged-vp the foundation of self-wil, it doth easily ouer­come and put to flight al the other opponents of the Diuine wil, which [...] rehearsed before out of S. Bernard. It ouercometh M [...]lice, instilling Pietie and vnfayned Charitie. It strengthneth our Infirmitie by holesome counsel, & practise of Fortitude and Patience. With the sithe of Mortification, it cut­teth downe a [...] manner of Concupiscence, engrafting in lieu therof an earnest de­sire and thirst of the true and Soueraigne Good. Finally it instructeth our Igno­rance with that fulnes, that no man can doubt what God requireth at our hands. [...] come to kn [...] the [...]. For in Religion there be m [...]nie most certain wayes to know the wil of God; of which wayes, because it is to our purpose, we wil heer say something.

[...] 25.7 [...], in the place aboue alleaged, hauing spoken of the necessitie, and [...] of this busines; setteth downe the meanes by which we may [Page 101] ouercome it. ‘Whosoeuer, sayth he, wil know the wil of God must lay aside their owne fancies and opinions, and first put themselues in an indifferencie, inclining to neither side, but be prompt and readie at euerie signe which God shal giue them of his wil; Secondly, with sincere confidence they must beseech their Fathers and spiritual Brethren, to tel them what they are to doe, and receaue the aduice, which they shal giue them, without anie doubt or demurre, as if it came from the mouth of God; though they, whom they aske, be not themselues very perfect or spiritual. For God is not vniust, that he wil dec [...]au [...] those soules, which with confidence and humilitie submit themselues to an other's directi [...]n For if God at the sound of a Cythern did declare to the Prop [...]et Elizeus, what he desired to know; much more wil he doe it by the voyce of a reasonable man, as being an Instrument more apt to receaue influence from him.’ Thus sayth Climacu [...]; whose argument if it hold in anie priuate man, in regard of the humilitie wherewith we subiect ourselues to an other man; much more must it hold in one that is our lawful Superiour, and God's Vice-ger [...]nt ouer vs; and we may be very confident, that when we obey such a Ruler of our life and actions in anie thing that is not expresly contrarie to the Law of God,Luc. 10 16. we do the wil of God himself saying: He that heareth you, heareth me.

8. This is the great happines which a Religious man hath;And the happines thereof. a happines, then which there can not in this life be a greater, resembling the happines which the Angels in heauen enioy; of whom (as noble and blessed as they are) the Prophet Dauid could not giue a greater commendation, then to stile them, as he doth in a certain Psalme,Psal. 102. [...] powerful in vertue; doing his word; to heare the voyce of his speech; [...]l you his min [...]st [...]rs, who doe his w [...]l And our Lord and Sauiour himself did not think, we could aske of God a better or more holesome thing,Mat. 6.10. then that which he taught vs in that Diuine forme of prayer; Thy wil be done, in earth as it is in heauen. And if there be a place on earth, where the wil of God is alwayes fulfilled, though not equally as it is in heauen, yet in a manner very neere vnto it, Religion is it: where euerie one is most readie and free to obey God at euerie little signe of his w [...]l; and God doth gouerne and direct euerie one, in what manner, and in what things he is best pleased, by the hand and conduct of the Rectours and Superiours.

9. The Iewes of old had recourse to the Arke ▪ and in presence therof con­sulted God,1. Reg. 13. when anie matter of difficultie did arise; and we read that Dauid specially, among the rest, by answer receaued from thence, was deliuered from manie dangers, and foretold manie things which he was to acte; as touching the assault which he made vpon Cela, and the treacherie of the men of that towne, that he should go into Iudea, to take possession of the Crowne, and the like: yet this help was not general to al, nor continual, but only for people of worth, and matters of weight. How great a benefit therefore ought we worthily esteeme it to haue such a domestical Oracle, as I may cal it, by which we are directed what to do, euen in the least things that can be; and eschue infinit dangers which might come vpon our soules. Wherefore, whether it be spiritual profit we ayme at, or tranquillitie and content of mind, if we were to studie, we could not inuent a more conuenient way, then this is. For, as S. Bernard writeth,S. Bern s 3. [...]e r [...]surr. we leese nothing, when we leaue our owne wil, but are great gaine [...]s by it, in regard we change it for the better, for we change it [Page 102] into the wil of God, which is no smal profit. Our wil most commonly is idle and vnprofitable, oftimes vnreasonable and hurtful; his wil is alwayes holie, alwayes iust, and best for vs to follow. We of ourselues may fal into manie errours, & are often deceaued, not knowing what we would haue ourselues, coueting things that are hurtful, and thinking perhaps that they are profitable for vs; but God cannot desire, but what is best and most profitable for his Elect; so that without al doubt, it is best for vs to commit ourselues and al that belonged to vs, wholy to his wil.

A rare example of S. Fran­ [...]s.10. The life of S. Franci [...] wil funish vs with a rare example in this kind, to confirme what hath been sayd. He being in a great doubt, and hauing long disputed within himself whether he should giue himself wholy to a solitarie life and contemplation, or rather withal attend to the help and saluation of his neighbour, reasons on both sides beating in his mind, and hauing no re­uelation from God concerning this point, as in others he was wont to receaue; he resolued to take this course. He sent to S. Clare and the Nunnes of her Monasterie, and to his Brother Syluester (who was at that time re [...]ired to a solitarie place in a certain mount) that they should by prayer in­quire, which of the two courses were most conformable to the wil of God, and send him word. Now when the messenger returned from thē both, he re­ceaued him as if, coming from God, he had brought answer immediatly from him. He washed his feet, he set him downe and serued him himself at board; then he drew him aside into a mountaine hard by, and there barehead, vpon his knees, with his armes on-crosse, he spake thus vnto him: what doth my Lord Iesus Christ b [...]d me doe? And when the Messenger told him, that he was to help his neighbour also; presently without delay, from the place where he stood, he returned not home, but went about that new busines so feruently, that he did not so much as mind the way he tooke, but crossed ouer fields and woods, where otherwise there was no way.

In [...]t [...]uc [...]iō [...] ga [...]h [...]d out of it.11. Thus S. Francis behaued himself; and out of this his fact we may gather manie good documents to the purpose we are speaking of. First, with what earnest endeauour we ought to search-out the wil of God euen in good and laudable things; with what reuerence and deuotion we ought to heare it; with what feruour to accomplish it; how secret the wil of God is, and hidden from vs in the darknes in which we liue, seing so rare a man, a man so deare and familiar with God, was so long in suspence and doubtful in a matter of so great weight and consequence, and withal so pious; finally we may see the way how to come to know the wil of God, plainly and without deceit. S. Franc [...]s, because in his Order he had no Superiour, was faine to take aduise of his Infe­riours; but we receaue more certain light from our Superiours, to whom God hath promised his certain assistance. He in a matter of great moment was fayne to send farre-of; we haue them at home, by whom we may vnderstand al things, great and little; so that, vnlesse we wil, we need not fayle in the least, but rather in the verie least worke ourselues great measure of Grace and Glorie.

The seauenth fruit, that the Commandments are more easily kept in Religion. CHAP. XIX.

REligion bringeth vs another benefit, which is not to be passed­ouer in silence; to wit, that it maketh the precepts of the De­calogue, and al others, so easie and light, that they may be ful­filled without anie difficultie. It may seeme strange, that Re­ligion adding to the Precepts manie things in shew hard and tedious, as voluntarie pouertie, mortification of our wil and senses, watching, praying, and much corporal affliction; yet these things should be so farre from encreasing the difficultie of the obseruance of them, as to make them more easie to be obserued. The like heerof we see in diuers works of art and hu­man industrie: The ballast in a ship, though it be heauie and weightie, helpeth the ship to brooke the seas; and without it, it could not put forth. A cart or wayne is lighter, if you take away the wheeles, yet it goeth heauier; and with them it beares great carriages with ease.S. Bernard [...] p. 72. S. Bernard vseth this example of a wayne or chariot; as also of the feathers of a bird, which, as he sayth, ‘doe after a strange manner make them more cor­pulent, and more light; a wonderful work of Nature. The bulk is greater, and the burthen lighter; and by how much the bodie is bigger, the weight is lesse.’ Which he applieth to the Euangelical Counsels, styling them properly the burden of Christ; which doth not only not load a man, but carrie him that is laden with them, and maketh the burden of the Precepts farre more easie to be vndergone.

2. The difficultie and necessitie of keeping the Precepts wil giue vs better to vnderstand,The Com­mandments, are hard to be kept in the world. how beneficial and commodious this other is. Our Lord expresseth the necessitie of keeping the Commandments in these words: If thou wilt enter into life, keepe the Commandments; as who should say; he that doth not keepe them, walketh streight to death, and death euerlasting.Math. 19.17. Ps. 16.4. The difficultie of keeping them, is set-forth by the Royal Prophet, when he calles them hard wayes; and the experience which euerie one hath of the corruption of his owne nature and propen­sion to sinne, the wicked life and euil example of others, the lawes and principles of the world, with which liuing in the world it is hard to breake, the verie sinnes and daylye falles of men in the world, do suffi­ciently shew how hard they are to keepe. How few are there in the world that keepe themselues from rash oathes, from coueting an other's goods, from wantonnes of the flesh, as the Precepts require? And the few that by God's grace doe maintayne themselues vnspotted, what la­bour, and care, and contention are they put-to? That therefore, wherin Secular people doe most commonly fayle and perish, and wherin others, [Page 104] that doe not perish, must take such excessiue paynes, and, as I may say, sweat it out; Religious people find great ease, and performe it with little or no difficultie. The reasons therof are manie; and first, because (as we sayd els­where, speaking of it, as of the source and head of manie other commodities) Religion doth take away the matter almost of al sinnes; and the matter being taken away, the obseruance of the Commandments of itself is easie. For our wil is as it were a kind of flame or fire; the fuel of this fire, is the presence of a pleasing obiect; put this fuel to it, and presently it wil flame vp; take away the fuel, and either it wil not kindle at al, or much more slowly and remissely. And this is that which Religion doth, taking vs out of the world, and the allurements therof. And so S. Basil euen for this reason sayth,S Basil in proamio Reg. sut. that Religion is highly to be esteemed, tearming it a quiet life; voyd of multiplicitie of busi­nesses, and a help to the wel-obseruing of the doctrine of the Ghospel.

[...] Command­ment [...] in Religion.3. A second cause, why Religious people find so much case in keeping the Commandments, is the strength and vigour which a soule gets by litle and litle by the practise of Religious discipline, growing into great hatred of al vice and vncleannes, and great loue of vertue and honestie, abhorring nothing more then sinne; not only because God is offended therewith, but because it is in itself m [...]st vglie and deformed.

4. A third reason i [...] because, wheras al men must commonly are induced to sinne, out of con [...]ouines, or ambition, or incontinencie, either directly of­fending in these things, or to compasse t [...]eir pretences in the [...] of these poysoned roots are found in Religion, but the [...]arie vertues; in lieu of the desire of temporal things, profesting [...]mble Obedience, in steed of ambition and desire of rule; the flower of [...], in steed of filthie lust.

[...]5. Besides, Religious people are alwayes employed in things of a higher nature; and therefore doe more easily performe those which are of lesser moment. For as to a man that hath vsed himself euerie day to carrie a hundred weight, it is nothing to carrie twentie; so when a Religious man hath for­saken al his owne land and liuing, what hard matter wil it be for him to with­hold himself from taking-away or coueting that which is another's? And being accustomed to carrie the yoake of Obedience, how can it be hard to resist the temptation of ambition and desire of honour? And the like may be sayd of al other things which are either commanded or forbidden by the Law of God.

[...] Eusebius.6. This is that which Eusebius, a man of great sanctitie, taught vs by his owne example, as Theodoret writeth in his Historie. For hauing on a time ouer-curiously beheld certain husbandmen that were ploughing, for punish­ment of this smal fault, he put an iron collar about his owne neck, and fastned it with a chayne about his middle; so that of force he must alwayes hold his head downewards; and this pennance he endured fourtie yeares togeather, neuer being able to reare himself and looke vp to heauen. And being asked why he did so, and what benefit he hoped thereby; his answer was, that he [...] Satan from greater combats, and from tempting him with pride or wantones, to these smaller conflicts; in which if he should be ouercome, there were no great harme done; if he did ouercome, the greater shame was [Page 105] the Diuel's that could not be maister in such smal trifles. A memorable saying, and worthie of so spiritual and holie a man; and by it we may vnder­stand to our purpose, that it is true, that Religious men are the farther from transgressing the Commandments of God, in regard they take so much care to performe manie smaller things pertayning to his seruice.

6. A fourth reason of this facilitie in keeping the Precepts drawne from the nature of the state itself, is that this course of life is aboue the Law, and consequently doth lift a man aboue that which the Law requireth. And as in a Sch [...]ole, where there be manie formes, according to the seueral capacitie of the schollars, and the progresse which they haue made in learning, they that be in the higher forme, doe the exercises with great ease, which they of the lower forme can not at al, or very hardly, performe; so they that walk this higher way of perfection, doe not so much as feele the burden of the Precepts, they are so light vnto them; because, as I sayd before, their abilitie is greater, & the state itself doth enable them the more. Wherefore if there were no other thing but this to be found in Religion, that it enableth vs to keepe the Com­mandments of God constantly, with great ease and pleasure, and with very litle danger of euer sinning against them; we should not need to seeke anie other benefit by it. For the more it enableth vs in this kind, the more certain and easie it doth make our passage to eternal glorie, to which we must come by keeping the Commandments.

The eighth fruit of Religion, proceeding from the humble lowlines of the State. CHAP. XX.

ANother great commoditie of Religion, is that it is voyd of al worldlie pompe, ostentation, and [...] and in outward shew, low and humble; that euerie Religious man may truly say with the Prophet Dauid:Ps. 8 [...].11. I haue chosen to be an [...] in the house of God, rather then to dwel in the tabernacles of sinners. For Religion (as I haue shewed els-where) is truly the h [...]use and household [...]; and the Religious certainly doe choose this abiection, because neither m [...]annes of birth, nor necessitie, doth enforce it vpon them; [...] but t [...]ey vndertake i [...] voluntarily of their owne accord. S. Ber­nard doth so highly esteeme this benefit, that he thinks it is a direct signe of Predestination. For in one of [...] S [...]rm [...]ns turning his speech to his Brethren, thus he speaketh: Who knoweth whether al your names, who be heer pre­sent, be written in Heauen, and signed in the Booke of Predestination? Me thinks, I see in the conuersation of so great humilitie, s [...]me [...]i [...]nes of your Voc [...]ion and Iustification. ‘Wherefore, dearly beloued, perseuer in the course you have vndertaken, that by humilitie you may ascend to [...]. This is the way, and there is no other way but it; he that goeth otherwise, doth rather [Page 106] fal; for Humilitie alone exalteth, humilitie alone leades to life.’ If therefore we be of S. Bernard's mind, there is no cause, why we should enuie Secular people their preferments, or purple robes, or external pompe; rather we ought to esteeme it very beneficial and highly glorious, that we liue without glorie, be­cause this Humilitie is not only an assured way, but (as he sayth) the onlie way to eternal Saluation; and is particularly rich in three commodities, or, as I may cal them, priuiledges, which heer I shal set downe.

Three priuiledges of the humble state of Religion.2. First, God doth particularly affect this kind of humble state and com­municate himself and his heauenlie treasures with it more plentifully, more familiarly, and with greater sweetnes. A strange thing; yet such as the Prophet Dauid doth also point at, when he sayth: Our Lord is high, and regardeth humble things; Ps. 111.6. and knoweth high things afarre-of. For likenes doth most cōmonly breed friendship and loue; yet God being so infinitly great, as he is, doth take most delight in the loue and conuersation of such as are little and lowlie; and con­trariwise doth stand aloof and looke afarre-of vpon those that are high and loftie.

3. Secondly, this kind of Humilitie, is the fittest coyne, we can lay-out vpon the purchase of eternal glorie. For though we are al created for that Euerlasting Happines, as the onlie End of vs al; yet God, as a most vnder­standing and vpright prizer of such things, hath most iustly ordayned, that we should not come gratis by so great rewards, but buy them at a price; and the price is to suffer in this life things contrarie to that, which there we shal enioy; as, because there we shal haue most perfect satietie, we must purchase it heer,Mat. 5. with hunger and thirst; the infinit comfort which there we shal haue, is promised only to those that mourne; and to that abundance of al kind of wealth, we must come by pouertie; and as al other happines, which is to be had in that Heauenlie Kingdome, is to be bought in this fashion, so the in­finit honour and glorie which is there, is to be bought with humilitie and con­tempt of ourselues.Luc. 14.11. And because we should not doubt therof, our Sauiour gaue this general rule, that euerie one, that exalteth himself, shal be humbled; and euerie one that humbleth himself, shal be exalted.

4. Thirdly, by this Humilitie we auoide manie dangers of our soule, and impediments to vertue, which are incident to a life led in glorie and pompe; and in steede of them, we haue in it manie helps to saluation. For it is in the life of man, as it is with them, that clime vp to the tops of trees, or houses; if they fal, they crush themselues most miserably; and how easie is it for them to fal, if their hand or their foot doe but slip? and what care must they haue that they doe not slip? Those that keep them­selues below on the ground, fal not so soone, not so dangerously: So they, that are in honour, runne great hazard, not only while they are cli­ming, and pretend, and labour for it, but euen when they are seated in the chayre;Honour, the cause of ruine. for we are by nature apt to slide, and tumble downewards, and shal meet with manie that wil striue to thrust vs along. They that keepe them­selues below on the ground, and walke not in great and wonderful things aboue their reach, are secure.

5. We might bring manie examples to this purpose, but that which hapned to Saul, the first King among Iewes, is so notorious, that it [Page 107] shal serue for al. While he was but a priuate man, he was litle also in his owne conceit; the meannes of his estate helping him to be humble in mind; But when he was seated in the Throne, as King, he became so proude and in­solent, that he may wel be ranked with the wickedest Kings that euer were. Before, he saued the life of his enemies whom the people would haue killed; afterwards he laboured to kil his friend and sonne-in-law.

6. Whereby we may see, how much we are beholding to Religion, for keeping vs out of the eyes of men, and from worldlie preferments, in a holie and holesome place of refuge; where we may abide vnknowne to the world, and it vnknowne to vs.S. Ber s [...]. de natiui [...]. For this is that great and important Counsel, which S. Bernard gathereth out of the life of our Sauiour, comprized in a word or two, but large in effect and substance: Loue to be vnknowne;How happie it is, to be vnknowne. an obscuritie so glorious, that it is farre more desireful thus to lye hidden, then to be renow­ned, and walke in the mouths of men. For the more a man is forgotten by men, the more mindful God is of him; and the more he is despised by men, the more graceful he is in the sight of God and his Angels.Iob. 12.4. Both which holie Iob doth expresse in these wordes: The simplicitie of the iust man, is laughed at; a lamp contemptible in the thoughts of rich men, S. Greg. 10. mor. 17. prepared for the time to come. Vpon which place S. Gregorie discourseth in this manner: ‘The simplicitie of the iust man is deseruedly called a lamp, and contemptible; a lamp, be­cause inwardly it shineth; contemptible, because outwardly it doth not shine; within, it burneth with the flame of charitie; without, it glitte­reth not with anie glorious aspect. He therefore is lightsome, and is con­temned, that shines in vertue, and is esteemed abiect Who is there there­fore, that considering so great rewards, had not rather ranck himself with those that are contemned, that he may be glorious with God, then with those that make a fayre shew without, and within haue no worth in them?Exod. 26.’ In which regard me thinks Religious men may be likened to the Tabernacle, which God commanded to be made by the Children of Israel, and gaue directions, in what fashion they should make it; to wit, within of sweet wood, guilded, and hung with silk curtins of violet and purple colours, running vpon rings of gold; without, it should be co­uered with heat-cloath, and sheep-skins, which made the outward shew therof but homelie▪ so a Soule, dedicated and consecrated to God, aboun­deth with manie rare spiritual guifts and ornaments, as Chastitie, Patience, Obedience, and other Vertues; but they lye hidden from the eyes of men vnder the poore and abiect habit which they weare, which notwithstan­ding keepeth vertue in them the longer; because vertue is best preserued, when it is hidden; if once it come to be spyed by men, theeues wil haue about with it; These theeues are the eyes and toungs of men themselues, bereauing vs either wholy or in great part of the glorie, which we expect for our good works,Mat 6.16. by eying and praysing them; that we may wor­thily feare that saying: Thou hast receaued thy reward. Wherefore S. Bernard, S Bernard qu [...] habit. ser 4. among the reasons, which should moue vs to embrace a Religious course reckoneth the benefit of concealing our good deeds to be one of the chiefest;Mat 13 44. his words are these: ‘In the meane time if we haue anie good thing, we must needs hide it; because the man that found the treasure [Page 108] of the kingdome of heauen, hid it, for which reason we also hide ourselues in Cloisters and Woods; and if you wil know, how much we gayne by hiding ourselues, I beleeue, that if anie one heer among vs should in the world doe the fourth part of that which heer he doth, he would be adored as a Saint, esteemed-of as an Angel from heauen; heer he is dayly reprehended and chidden, as if he did neglect his dutie. Doe you think it a smal benefit that you are not held Saints, before you be so indeed? or doe you not feare, least re­ceauing heer so final a reward, you fayle of your reward in the world to come? Therefore it is very necessarie to be concealed, not only from the eyes of other folk, but much more from thyself.’ Thus farre S. Bernard.

7. Some wil say, that euen in Cloisters and Religious houses, manie are so conspicuous in learning,How Religious men are honoured, and without compasse of danger. or eloquence, or in vertue and sanctitie of life, that they are admired, and spoken-of through the whole world; and manie times people get more renowne and glorie liuing in Religion, then if they had liued in the world, and gaped after honour and preferment. And this is very true; wherof I shal speake more at large in processe of this Treatise; for the present it is enough to know, that honour, which like a shaddow followeth those that fly from it, is not so dangerous; because as God doth send it, so it belongeth to his Diuine prouidence to giue strength to them, vpon whom he layeth such a burden, to beare it without losse, yea with encrease of vertue; and it is one of the most assured effects of Obedience, like an Antidot, to pre­serue those that liue vnder it, from the danger they might fal-into by the poyson of Honour.

The exam­ple of S. Thomas of Aquin.8. This was manifest in S. Thomas of Aquin; whose example may consorte with al Religious people, their case being the same. When he read Diuinitie at Paris with great applause, and his Superiours thought fit he should be made Doctour; at the first, out of modestie, he would by no meanes heare of the promotion, pretending want of sufficiencie (if they would haue belieued himself) and want of age, being then scarce twentie yeares old. His mind being busied in these thoughts, and weeping bitterly, in the night-time he thought he saw a man of venerable and graue aspect standing by him, and asking why he was so sad, bad him confidently and without feare obey his Superiours; for such was the wil of God; and that he should take for the Text of the Speach he was to make at his Commencement, these words of the Psalme:Psal. 1 [...] 1 [...]. Watering the [...] frō the higher places of thē. With which Vision he was so animated, that afterwards he tooke his Degree without anie feare or trouble.

9. Besides, it helpeth much to the preseruation of Religious Humilitie in the midst of honour, that the glorie, which followeth a Religious man, doth n [...]t so much accrue to his particular, as to God, & to the Religious Order, of which he is a member; as if a man doe anie thing with his hand, we doe not say, the hand did it, but the man; or if in an armie the day be wonne by the va­lour of a few men, the fame of the victorie rests not in those few, but redounds to the whole armie, & the armie is called victorious; so in Religious Families, when anie thing is exquisitly performed by one man among them, the man himself is as he was, neither higher nor lower, but the honour spreadeth itself to the whole house, wherof he is part; by which meanes, though he be em­pl [...]yed abr [...]ad in the eyes of the world, he stil remaynes hidden; & euerie one [Page 109] taking notice of him, he is yet vnknowne; and forsaketh not humilitie in the top of Honour. And truly, that Religious people should be thus humble and honoured, is both profitable and necessarie; for if they should alwayes remaine in obscuritie, what could their labours profit the Church? and if on the other side they should be puffed-vp with glorie and applause, this also would nip the fruit, which they might bring forth, and make them like a tinckling Cymbal, which carries but an emptie and vnprofitable sound in one's care.

The ninth fruit; that Religion is the Schoole of Vertue. CHAP. XXI.

AS among men there be seueral art; and sciences; and to deli­uer and teach them, seueral Maisters and schooles appointed; one for the exercises of al kind of Learning, an other for Chiualrie and feates of armes, others for other kinds of disci­pline and knowledge: So the method of gayning Vertue is deliuered in Religion; in so much that if we would define Religion, we may iustly cal it the Schoole of Vertue; which propertie and benefit that it may be the more conspicuous to al, we must suppose some few things and first how bare our soule is of al kind of vertue, if we consider it as it is in itself alone.Ar [...]stotle 2. E [...]h. c. 1. Aristotle (whom S. Thomas in these Moral matters doth punctually follow, almost as if he did but translate him out of one lan­guage into another) doth teach expresly,Vertue is not natu­rally [...]. that naturally we haue no Vertue in vs; and proueth it by manie reasons. Whervnto by the light of Faith (which he wanted) we may adde, that we are not only not borne with Vertue, but with much corruption, and deprauation, and with great propension and forwardnes to al kind of vice; but only that togeather with these euils, two things remaine in vs which are good, to wit, some inclination to Vertue, giuen vs by the Authour of Nature, who first made vs good and vpright; and cer­tain seeds therof, which may easily be brought to ripenes, if we wil suffer them to grow, and by care and diligence further them.

2. Out of which we may gather two things to our present purpose. First, how fowle a thing a Soule naked of Vertue is. For as our bodie, if it want diuers limmes, or in manie yeares grow no bigger then when it was first borne, is vglie to see to, and vnprofitable: so if our soule want the orna­ment of vertues, which are as it were the parts therof, it is lame & imperfect, and consequently vglie and deformed. Secondly, what may be the best or only necessarie way, to get these vertues, of which our soule is destitute. Aristotle sayth there is no other way,Aristotle. 2 [...] [...] 6. To exercise the act of Vertue, is the [...] to get Vertue. then by exercising acts of Vertue, and performing in work that which Vertue doth require; otherwise (sayth he) then is the fashion of most men, who, if they discourse of Vertue, think they haue it sure enough; which is a great errour in them; and they resemble some sick people, that giue diligent eare to that which the Physicians say, but wil not obserue their prescriptions; and as these shal neuer recouer the health of [Page 110] their bodie, so the others wil neuer be sound in some. This is the true and solid discourse of this prime Philosopher. For Vertue is a Habit, as Philoso­phers cal it; and seing a habit is not gotten but by often acts, Vertue also can­not be gotten but by vse and often practise therof. And speaking of Moral Vertues, there can be no doubt made, but this doctrine is true; and the same doth hold also in the Theological Vertues. For though they be at first infused into our soules by the sole guift of God, yet (if we set infants aside that are new baptized) they require before-hand some preparation of mind, which consists in the exercise of some acts; and after they are infu­sed, they are encreased and strengthened by the same acts. ‘Wherefore that which S Bernard speaketh of Humilitie,S. Bernard may be sayd of al other Vertues, the reason being the same in al. The humbling of ourselues is the way to get humilitie; as patience is the way to haue peace; and reading, to get knowledge. If thou desire the vertue of Humilitie, spare not to humble thy self, for if thou canst not endure to be humbled, thou canst not attayne to Humilitie’

In Religiō Vertue is in cōtinual practise.3. Seing therefore it is so certain and euident, that Vertue cannot be got­ten but by labour and practise; it doth euidently follow, that the course of life which ministers more often and better occasion to practise the same, is more beneficial to our soules, & more vseful towards Saluation. This (I dare boldly say) among al other courses, is Religion, where Vertue is in the prime and continual practise. For as for the Loue of God and our Neighbour, we may spare a labour to speake of it; because it is apparent, that in Religion people doe nothing els but seeke how they may dayly encrease in the loue of God; & there cannot be among men more loue and friendship towards one another, then there is among Religious people; who as they are indeed, so are called Brethren, as it were proceeding from one bellie. The like may be sayd of Obe­dience, the practise wherof runnes through euerie thing that is done in Reli­gion. Humilitie is so frequent in this kind of life, that it may seeme to be com­posed of no other thing;S. Bernard Hom. 4. [...]. and is therefore deseruedly tearmed by S. Bernard, the Schoole of Humilitie For, according to the account which worldlie peo­ple vse to make, nothing can be more abiect and contemptible then Religion, in outward shew, poore, hard, and obscure; performing accordingly base and seruil offices, and sauouring of nothing but Humilitie, in their apparel, lod­ging, office,S. Io. Chrys Rom. 58 ad p [...]p. Ant. and functions; of which S. Chrysostome doth discourse excellently wel in one of his Sermōs to the people of Antioch, where among other praises of a Religious course he sayth thus: ‘There we may behold the height of Hu­militie; for their dwelling, their apparrel, their employments, beare Humili­tie as it were written vpon them in Capital letters; and the things which nourish pride, as rich attire, statelie buildings, a great trayne of followers, which puffe a man vp almost against his wil, are farre from them; they make their owne fires, they cut their wood, they dresse their owne meate, they waite at board. No man is great among them, no man is litle; yet there is no confusion, but order most exactly kept; for if anie one of them be litle, he that is great, regards not that, but rather esteemes himself lower then the least; and thereby becomes greater.’ And that which S. Chrysostome sayth of Humilitie, may be savd of other Vertues, al of them being in Religion conti­nually practised; which declares not only how beneficial this course of life is, [Page 111] but withal an admirable sweetnes of the proceedings therof, not by precepts alone (which yet are not wanting) but by daylie practise, inuring vs to Ver­tue; and by frequent acts and exercise therof, introducing vs to perfection without trouble to ourselues, but with infinit profit.

4. An other commoditie of Religion, common to al Arts and Sciences in their seueral kinds,To excel in Vertue, is much es­teemed in Religion, & thereby a great encoura­gement. Liberal and Mechanical, is this: that as in the verie mea­nest of them, it is esteemed a rare thing to excel, and to be able to doe a thing better than anie of the same trade can doe it; & such smiths, and carpenters, & other trades-men are most sought after, as are skilfullest in their occupation; and though the trade in itself be base, yet to be rare in it, is esteemed a great matter: so it falleth out in Religious discipline; and with greater reason, be­cause in itself it is a more noble employment, trading wholy in the pursuit and purchase of Vertue. Those that employ themselues with more earnestnes in it, and profit more, are more commended and admited; as in a race (such as Religion is to perfection) he that maketh greatest speed, hath al the ap­plause, which is no smal encouragement to runne apace. Secular people find it to be true; for it is one of the greatest rubs they haue, that others among them doe not approue of their endeauours in Vertue, but they are fayne to saile against the wind, meeting oftimes with hard censures, scoffes, & taunts of other men; and our nature is so weake, that it can hardly withstand them, or contemne them. Manie for feare of such things are hindred from vnder­taking that which otherwise they know is good, manie after they haue begūne a good course, grow wearie of it, finding that they must row so much against the streame; and while they ease their armes, they are borne quite downe againe by the current. Among Religious people it is quite contrarie; for (as I began to say) because it is their profession to liue vertuously, they that giue themselues most vnto it, and become rare in it, are most applauded, estee­med, and set by; And so when anie of them is employed in anie meane office, or seruil busines,2. Reg. 6.20 there is no feare that others wil contemne him for it, or laugh at him (as Michol scorned Dauid) but rather the more diligently and cheerfully he goeth about it, the more he is esteemed and loued of al.

5. S. Iohn Damascen, Reli [...]iou [...] men the more esteemed, the more cheerful they are in humble offices. a man both noble and wealthie, and one that had borne office with credit in the Common-wealth, became a Monk, and being cōmitted to the instruction of one of the Seniours, the good old man thought it necessarie first to ground him wel in Humilitie; to which purpose he put him to doe al the inferiour offices of the house, to sweepe, to scoure, to make cleane the houses-of-office, and dispatch al other drudgerie that was to be done; and moreouer, as if nothing which he did were wel d [...]ne, he was continually finding-fault with him and reprehending him; and fol­lowing this course some moneths togeather, brought him to that perfection in Vertue, which euer after shewed itself in the holines of his life. But to our purpose; those household-offices, which in themselues are very meane and base, were notwithstanding so farre from bringing the Saint in disgrace with the rest of the Monks, as rather they bred him greater respect; euerie one admiring and extolling so great contempt of the world and of himself, in a man that in the eyes of the world had been so great. And the good old man that had been so stearne vnto him, when he saw his time, embraced [Page 112] him with cheerful countenance, & congratulating with him the benefit which he had made of this exercise in so short a time, dismissed him with large commendation from vnder his charge, as an old soldier, and one that could now menage his armes without a teacher.

6 And we may giue ourselues to these exercises of humilitie, mortifi­cation, and prayer, with such general approbation, as I haue savd, not only within the compasse of our owne walles, but before anie secular people. For when they see a Religious man doe anie humble office, they admire him, and are edified with it; though if they should see anie of themselues doe the like, they would think it a base thing in him; so much freedome doth Reli­gion giue vs in the practise of euerie good thing.

Maisters in Religion, [...].7. And thus farre we haue spoken of the Schoole itself, and of the Schol­lars. The Maisters of this Schoole are two; the one visible, to wit, our Supe­riour or Prelat, of whom we shal haue occasion to speake heerafter; the other i [...]inuisible, whom we belieue only, and vnderstand to be so, and yet he is truly and in a manner our onlie Maister. So Truth itself speaketh: Be not called maisters, Matth. 23.12. because one is your maister, Christ, who is not wanting in anie dutie belonging to a diligent & skilful Maister. He taketh pa [...]nes to instruct the ignorant, a [...]uanceth▪ those that haue profited, and bestoweth greater light vpon the perfect; He reprehendeth those that doe amisse, he putteth them forward that are backward and remisse, he comforteth those that are heauie and sad, and refresheth and strengthneth them that are ouer-wearie; finally, (as Thomas a Kempes, [...] Christs. [...]. [...]. a good spiritual Authour, bringeth him in, speaking of himself) he readeth two lessons euerie day to his disciples; correcting those that doe not follow his directions; and encouraging and hartning them that doe follow them, to goe forward dayly with greater alacritie What then [...] Religious man want, hauing such a Maister, and withal such com­moditie of hearing and practising the percepts which he giues? The onlie thing which he needs to feare, is that he be not wanting to himself, and ne­glect his owne dutie, and this verie thing belongs to his Maister's prouident care to preuent, that it may not happen. One man may bestow his labour in teaching an other man, but cannot giue his schollar either wil or wit to conceaue that which he goeth about to teach him; Our Maister can easily giue both wil and power, to make benefit of that which he proposeth.

The tenth fruit: Plentie of Grace. CHAP. XXII.

THe way of prositing in Spirit, and aduancing ourselues in Vertue, of which I haue lately spoken, bringeth great commoditie to our [...]ules, yet requireth industrie, labour, and paynes, and her­vpon is called a Schoole, in which no man reapes benefit without [...] and attention. The benefit therefore, of which now I am to [...]ake, is farre greater, in regard that manie good things accrue vnto vs, and [Page 113] are as it were cast into our bosome by the State itself, without anie labour or endeauour on our part; al which, though they be manie in number and of di­uers kinds, we shal comprehend vnder one general name of Grace.What is vnderstood by Grace. For by the name of Grace we vnderstand al supernatural guifts, working, a luancing, or anie way helping to our eternal welfare; among which the chiefest is that he [...]uenlie inherent qualitie, which giues a new life, & as it were a new nature to our soule like vnto God: then the habits of Faith, Hope, and others, euen moral vertues; finally al inward inspirations of the Holie-Ghost, enlightning our vnderstanding, or mouing and strengthning our wil; which two latter kinds of Grace, though they be farre inferiour, both in worth and efficacie, to that qualitie which makes our soule grateful to God, and worthie of his loue, they haue notwithstanding a supernatural force and vertue, whereby they concurre and help towards the effecting or encreasing of that Diuine habit in which (as I haue sayd) the life of our soule doth consist. And seeing al these Graces be so necessarie, and so precious, nothing can redound more to the commendation of a State for worth and commoditie,F [...]u [...]e [...] of Grace [...] Religion. then if we shew that it hath manie wayes to purchase abundance of these Graces; which of a Reli­gious state euerie one must acknowledge & confesse. For if we marke it wel, there be in it foure Heads, from which this Grace doth flow.

2. The first is the verie natural Constitution of the state itself; for being in the rank of supernatural things one of the highest, it is, as it were, com­pounded of manie graces, and great plentie of them: which a Religious man must needs receaue togeather with the state. For a Religious course,Religion wholy cō ­pounded of Grace. and the verie resolution of entring into it, contayning so manie things, as it doth, to wit, the contempt of al earthlie things, hatred of riches, of honour, & worldlie pompe, the loue of continencie, and most perfect chastitie, the denial of our owne wil, the practise of humilitie, a resolution to goe through a great deale of hardnes and difficultie, to take vp our Crosse and carrie it, finally a perpe­tual resignation and perfect yealding-vp of ourselues, and of our whole life, to an other's dispose, which is no smal maistrie; A Religious course, I say, being as it were compounded of these and manie more such like graces and vertues, when God doth cal a man to be Religious, he must withal needs inspire and giue him al these things. What therefore can be more worthie or more desire­ful then this state, wherin so manie holesome and necessarie guifts are so easily and liberally cast vpon vs, as that we need to take no paynes at al for anie of them, but hold the bosome of our soule wide open to receaue and enioy them▪ And me think it doth somewhat resemble the casting of an image in brasse; f [...]r that is done al wholy at once, armes, & legs, and al other parts togeather; and there remaynes nothing to be done to it, but to polish it, or perhaps to supply some litle pe [...]ces heer and there, which might remayne imperfect which is but a smal labour, when the whole bulk is once cast; so when the Holie-Ghost calles vs to Religion, he frameth this his supernatural and exquisit work in vs and contayning, as I sayd, al things belonging to a Religious st [...]te, how [...]keth al in vs; so that we haue no more to doe al our life-time, but only to polish, and perfect, and encrease these heauenlie guifts, for which the grace of our voca [...]on d [...]th als [...], giue vs meanes and courage, for bringing al these benefits with it, it euer after conserueth them, as a fountain of liuing [Page 114] water, which alwayes floweth. Wherefore we may truly and iustly say, that a Religious soule, is the tree planted by the riuers of water, that is, of this plentiful & mani [...]old grace, running in that abundance, [...]. that it is like a riuer which neuer stayes (for it is the riuer of liuing water which proceedeth from the seate of God and of the Lamb) but as one streame ouertaketh another, so grace followeth after grace without intermission, whereby our soule comes to yeald plentie of [...] in due season, and a leafe [...]alleth not, but al things prosper which it doth.

The pre­sence of God. Matth. 13.3. An other fountaine of this Grace, is that which Truth itself giueth vs to vnderstand in these words: Where two or three are gathered togeather in my name, there I am in the midst of them. For though our Lord God be ful of mer­cie, and r [...]chly liberal towards al that cal vpon him, yet the powres forth his mercies more plentifully vpon those, that liue & are lincked togeather in one communitie,S Iohn Da­mascen in [...] I [...]sa­ph [...]t. S. Basil. by the bond of Charitie. S. Iohn Damascen doth acknowledge, that this Diuine sentence is properly and truly fulfilled in a Religious course, and that, when our Sauiour named two or three, he did not barre a greater number, but by that certain number, vnderstood wha [...]soeuer other number though neuer so great. S. Basil argueth further: ‘I four Lord (sayth he) promi­seth this where two or three are gathered togeather, it is much more likelie he wil doe the same, where there shal be a farre greater assemblie;’ And conclu­deth therevpon very truly, that if Christ be with vs, we can want nothing; as the [...]raeli [...]es in the Desert neuer wanted anie thing, because God was present with them.Charitie bring the ground of Religious assemblies, is also a [...] cause of grace. Therefore when our Sauiour promiseth that he wil be in the midst of a Religious Congregation, and alwayes with them, in one word he promiseth al that can be wished, light in darknes, strength in infirmitie, com­fort in sadnes, case in payne, victorie combats with the Diuel, courage an [...] constancie of resolution, encrease of vertue; finally what good thing can they want that haue him in whom al good things are?

4. But the greatnes of this promise wil appeare the more, if we consider the reason of it. The reason is, because Religious people assemble themselues togea [...]her, vpon no other ground but Charitie. It is not nature, nor affinitie, nor the fellowship of trade or occupation (as among marchants, & souldiers) which hath drawne them togeather, but Charitie only. Now God himself, as S. Iohn telleth vs, [...]. [...]. 4.16 is nothing but Charitie; so that, as the same Apostle speaketh, he that remayneth in Charitie, remayneth in God, & God in him; and where the linck of Charitie runneth, there God is betwixt them; so that God is not only pre­sent in euerie companie of Religious people, but more inwardly present, then they are neere one to another among themselues; as when two stones are layd in morter togeather, the morter must needs be neerer them both, then the stones are one to another. Certainly if this promise of our Sauiour extend it­self to al Christians, as it doth, who notwithstanding haue now in a manner nothing common one with another, but their Faith, & that which followeth of Faith, or belongeth to it; if we belieue, that Christs is in the midst of them, how much more ought we to belieue, he is in al Religious Families, where al things are common, spiritual & temporal, their lodging, apparrel, diet & exer­cises, nothing is priuate and particular? Neither yet did our Lord IESVS make this promise to whatsoeuer communitie or meeting, but to such as were gathe­red in [...], as al Religious Orders are, being al of them erected for his ser­uice only. But though al be partakers of this vnspeakeable benefit, this one [Page 115] word doth make me think,The pre­rogatiue of the Socie­tie of IESVS. that our Societie of IESVS (which in al other things is the least and lowest) hath a peculiar right and interest in this Grace, by reason of the Name it beareth, the name, I say, of IESVS, by which it is knowne among al other Orders, as by the proper mark and deuise. And we may the rather hope so, and be confident of it, regard that this name was not taken vpon human aduise, but by particular instinct of God, and by his wil, made knowne in a Vision to S. Ignatius our Head & Founder, when he was in an Extasie at his prayers. The holines therefore of this Name cannot but be a great comfort to vs, that fight as it were vnder this banner, cōsidering the par­ticular assistance & most certain protection of God, which is promised vs in al things.Tro. 18 10. For that which the Wise-man sayth, is agreable to this purpose. The name of our Lord is a most strong tower; the iust man runneth to it, and shal be saued

5. A third cause of abundāce of Grace in Religious companies,Influence from the Commu­nitie into euerie p [...] ­ticular. is an influence from the whole communitie of spirit and inward help to euerie particular man of the same cōmunitie. For euerie Order of Religion is (as it were) one bodie consisting of so manie members and parts, as there be men in it. Euerie one of these bodies haue their spirit, which giues them life and motion; which spirit is partly common and like to the spirit of other Orders, specially in such things as are essētial to al Orders, as the three Vowes, & al kind of vertues, & partly it is proper & peculiar, as different rites and different offices and employments, which euerie Order doth practise according to the particular institute it hath. Wherefore as if a man could set a new hand or an arme to a bodie, in which it was not before, the soule that giueth life and motion to the rest of the bodie, would giue influence into that new member also, and make it liue and moue; so when anie bodie vpon mature aduise of his owne, and by lawful authoritie of those, to whom it doth belong, is receaued into anie Religious Order, the spirit, with giueth life and vigour to the whole Order, is deriued into this new part therof, & causeth it to work the same works which the whole Order doth.

6. Dauid was in companie with the Prophets that were foretelling things to come,1. Reg. 19.20. and singing prayses to God, when Saul sent certain men to kil him. So soone as they came, the spirit of God was vpon them also, and they began to sing and prophecie. Saul hearing therof, sent the second and the third time o [...]hers stil be [...]ter prouided to execute the mischief that was intended, but it hapned to them al alike; for vpon their arriual in steed of their wicked furie, they were inuested with Prophetical pietie. Then the wicked King minding himself to doe the deed, ranne to the place ful of fire and rage; but when he came, he could no more then the others resist the spirit of God, which lighting vpon him, did so tame him, that presently casting off his Princelie robes, and himself vpon the ground, he spent that whole day and the night following continually praysing God. An euident argument and most certain proofe of the point we haue in hand, to wit, how assured and efficacious a meanes it is to get abundance of grace, to be adopted in those companies, which of them­selues are ful of grace▪ for if these wicked men, euen while they were acting thei [...] tragedie, could be so suddenly inflamed with Prophetical spirit, being present in bodie & not in mind, what shal we conceaue wil be done by th [...]se that haue sorted themselues with such holie companie, vpon ful deliberation, and deliuered themselues vnto it wholy and intirely, not for a day or two, but for euer. For if grace was giuen to those that desired it not, but rather [Page 116] wi [...]hstood it, much more certainly and more abundantly shal they doubtles be repleni [...]hed, that desire it, and with al their hart endeauour for it.

Al graces [...] vpon the [...]hole Church, fal chiefly vpon Reli­g [...]ous peo­ple.7. The fourth reason of abundance of Grace, is because the infinit benefits & guifts which our Sauiour Christ hath most bountifully powred-forth vpon the whole Church, which he purchased with his owne most pretious bloud, are in a manner fallen within compasse of the walles of Religion, & vpon Re­ligious people alone. For though they be giuen for al Christians, manie scarce make vse of them, manie not at al; howsoeuer, Religious people certainly may best enioy them, and with greatest ease. Among these guifts we reckon the Sa­craments of the Church, and chiefly those two which are so ful of grace, and so much the more beneficial, because they alone amōg the rest may be dayly vsed; to wit, the Sacrament of Confession, and of the holie Eucharist, wherin after Cōfession we feed vpon the verie Bodie & Bloud of our Sauiour; from whence vnspeakable ioy & happines is deriued to our s [...]ules. Now therefore, though this infinit treasure be layd open for al the Faithful to partake of it, yet who seeth not that Religiou [...] people doe make faire better vse of it, & haue greater commodi [...]ie for it? Secular people most commonly are hindred either wholy from receauing these Sacraments, or from receauing them so worthily as the maiedie of them doth require, by the daylie cares, and troubles, passions and aff [...]ct [...]ons, to which that course of life is continually subiect; the state of Re­ligion being free from secular busines and vexation, and wholy composed to the end to taste of God, doth help the subiects therof in the vse of these Sacra­ments, a [...] in al other things. The like may be sayd of al other spiritual riches, & chiefly of holie Scripture, which, as it is profitable for al occasions, & withal most delightful to reade & studie, so we finde by experiēce, that very few others besides Religious men doe employ themselues in the studie therof, with that feeling & that spirit, with which it is fitting so holie a thing should be handled.

[...] 4 [...] C [...]risti. c. 12.8. A certain spiritual Authour sayth truly and wel, that as for the life of our bodie we neede meate to refresh it, & light to direct it; so to maintaine the life of our soule, [...]e must haue meate and light. Our meate, is the blessed Bodie of our Lord; our light, is the Word of God, a lamerne to our [...]et [...], as the Prophet sp [...]aketh. Therefore, as I began to say, though these heauenlie guifts be infi­nitly p [...]fitable and necessarie, [...]s. 118. and indifferently proposed to euerie one; yet they are not knowne to al, neither wil al, that know them, vse them; Reli­gious people in a manner doe nothing else, and consequently euerie bodie must needs con [...]le, that they are in ful and perfect possession of al the riches and iewels, whi [...]h C [...]ri [...]t our Sauiour hath most bountifully bestowed vpon his Spouse the Church, and of wha [...]soeuer is therin holie, beneficial, and pretious, descended from heauen vpon mankind. I might say, that Religious people only haue them; because few others haue [...]he wil or leasure to make vse of them,Gen. 2. howsoeuer, it is sufficient th [...]t Religious people haue them in that a­bund [...]e which I haue declared. These are the ornaments of a Religious state, [...] is so much enriched and embellished▪ these we may liken to the fou [...]e Riuers [...] out of Paradise; for the foure fountains of Grace, of which I haue discoursed, doe flow from the Paradise of Religion, washing ou [...] s [...]ules, t [...] make them brighter, and watering them that they may become more fruitful.

The eleuenth fruit of Religion: Greater merit by vertue of the State. CHAP. XXIII.

AS the sunne, which giues light vnto the earth, hath light within itself, and borroweth it not abroad, as the rest of the starres doe from the sunne: so God only hath Being and Blessednes of himself;Al things receaue their being & happines from God. al other things receaue their being and blessednes by his bountiful guift and participation; they receaue, I say, life and being, without anie coope­ration of their owne thervnto; for before they were, they could con­ferre nothing to their being; but to the attayning of happines, God hath ordayned, they should concurre with their owne works, and such works as may haue some proportion and congruence with the final End, for which they were made.

2. The Iustice of God, which he alwayes regardeth, required this procee­ding; and it was also for our honour, that so great a good should not be giuen vs sleeping; but that we should employ our industrie and prowesse in pur­chasse therof. This is the reason why we were put into this course of pilgrimage vpon earth, and to this end al our life is directed;Iob. c. 7 and c. 14. whervpon holie Iob doth fitly tearme himself, and al vs, day-labourers;This life is a con­tinual trade and labour. who haue nothing but what they earne day by day, by strength of their armes, and sweat of their brow. Our Sauiour in like manner, resembleth al men to Marchants, in the Parable, where the Maister of the house distributing his Talents among his seruants, speakes thus vnto them: Trade [...] come; giuing vs to vnderstand, that this life is no other,Luc. 19.1 [...]. but a kind of trading or trafficking, not in earthlie but in hea­uenlie marchandise. Wherefore as marchants employ their whole industrie, and labour, to become rich and wealthie; and therefore doe withdraw themselues from al other exercises, as hunting, [...]iding, or following the camp; they seeke al occasions of gayne, let nothing slip, whereby they may hope for anie lucre; and esteeme al care and labour sweet, so that they thriue by it; much more ought we to do the like in this spiritual trade of ours, the benefit therof being euerlasting. And hence we may gather two things: First, the miserie of this world, wherin people liue in great barrennes and dearth of al spiritual commodities, their harts being altogeather set vpon earthlie pelfe; secondly, the happines of a Religious state, wherin we may euerie moment of time encrease our heauenlie stock with great ease and facilitie.The mise­rie and foolishnes of worldie people Much might be sayd of the blindnes, and indeed madnes, of Secular people, who so vnpro­fitably lauish away this short moment of time (which was giuen to purchase E [...]ernitie) in temporal things subiect to corruption; But I wil content myself with one place of S. Gregorie, who discoursing vpon those words of Iob:Iob. 6.18. ‘They shal walk in vayne, and perish; doth wel expresse their foolishnes (for why may [Page 118] I not cal them fooles, that voluntarily draw vpon themselues so infinit a losse?) S. Gregorie therefore sayth thus: They walke in vayne, who carrie nothing hence with them of the fruit of their labour; one striues to rise to honour; another employeth his whole endeauour to encrease his wealth; a third runnes himself out of breath after humane prayse; but because euerie bodie must leaue these things behind him, when he dyes, he that hath nothing to carrie with him before the Iudge, spends his labours in vayne. The Law aduiseth vs to the contrarie:Deu. 16.16. Thou shalt not appeare in my sight, emptie. He that goeth not pro­uided of merit of good works to deserue eternal life, appeareth emptie in the sight of God;Psal. 12 5.6. but of the Iust the Psalmist sayth: Coming they shal come with [...]y, bearing their bundles. They who shew good works within them­selues, whereby they may deserue life, come to account in Iudgement, bearing their bundles. Hence the Psalmist sayth againe of euerie one of the Elect: Who hath not receaued his soule in vayne. For he receaueth his soule in vayne,Psal. 23.4. who thinking only of things present, mindes not those that follow for euer. He receaueth his soule in vayne, who neglecting the life therof, doth preferre the care of the bodie before it. But the Iust receaue not their soules in vayne, who with continual attention referre al that they doe in their bodies, to the profit of their soule; that when the work is past, the cause of the work may not passe away; which purchaseth the re­wards of life after this life.’

3. Among these iust men, whom S. Gregorie commendeth, Religious peo­ple are chiefly to be reckoned; but we are to shew that the State itself doth giue them great aduantage aboue others in it.The two Cheeks of the Spouse. S. Ber. s. 40. in Cant. Two things therefore are re­quired to merit: the thing which we doe, and the end for which we doe it. This S. Bernard calleth the two cheekes of the Spouse; he that wanteth either of them, must needs be exceedingly deformed; much more if he want them both. He that handles temporal things for temporal respects, wanteth both; he that doth a spiritual thing, for a temporal end, is deformed in one of them. Now that in which Religious people bestow themselues, is God's owne bu­sines, wherin it is vnspeakable, and in a manner vncredible, what aduantage they haue of secular people. For there be vsually two things in secular peo­ple which doe lessen their merit,Two things under the [...] of secular people. or depriue them wholy of it: First, that they must of necessitie busie themselues in earthlie and temporal things; as to maintaine their children and familie, to place their daughters, to furnish al other charges of house-keeping; Secondly, that whatsoeuer they doe, it is for themselues, and for their owne priuate commoditie; their thoughts runne vpon nothing els, but how they and theirs may liue in plentie and ease. Now he that taketh paynes only for himself and for his owne benefit, serueth him­self and no bodie els, and therefore cannot without impudencie and iniu­stice demand reward or hire of an other. Hence it cometh, that the workes of most men, when they come to be weighed in the balance of equitie of God himself, are found faultie, and no [...] current; the truth wherof was on a time shewed in a strange Vision to the great Arsenius, T [...]e Vision of S. Arse­nius. a famous Heremit. First he thought he saw a man very busie in cutting downe wood; and when he had bound it vp in a bundle, he was taking it vpon his shoulders, and could [Page 119] not, it was so big & heauie▪ & to help himself, he stil cut downe more wood & made his burthen bigger and bigger. Againe he saw another labouring al day to draw water; and when he had it, he powred it into a vessel without a bot­tome, & it ranne al away. This Vision an Angel interpreted vnto him, & sayd, that the first were they, that heape sinne vpon sinne; the second are they, that doe their works for humane ends; by which meanes the works presently pe­rish, and auayle them nothing towards life euerlasting. And if there be anie (as certainly there be some few in the world) so wise and warie as to direct their actions carefully to God; yet the actions themselues being of their owne nature earthlie, they must be continually labouring and toyling to rayse them, and keepe them vp from the earth, which endeauour of their [...] being somewhat violent, cannot last long, and so they quickly shrinck downewards to the earth againe,Religious men, God's household seruants. as their nature drawes them. It hapneth quite otherwise with Religious people; for first forsaking their owne house and goods, they are taken into the house of God and his Familie; and consequently whatsoeuer busines they haue there, it is properly God's; and so long as they are employed in it, they labour for God, and not for themselues, so that if we compare the state of a Secular man, that liues wel and vpright, with the state of a man that liues in Religion, there is this difference betwixt them, that the one serueth as a friend, the other as a seruant; a friend by entreatie or of his owne accord, may do his friend some seruice, but yet he is to liue of himself, and must pro­uide for his owne occasions; a seruant that dwelleth with his maister, al that he doth, must be for his Maister's seruice: so when a Religious man hath left al that he had, and put himself into the seruice of God, he must of force, and in a manner whether he wil or no, attend God Almightie's busines, and day and night wayte vpon him; and he can doe no other, because he hath withdrawne himself from his owne priuate affayres; not only in wil and purpose, but by distance of place, and absence from the things themselues.

4. Moreouer,Three sorte of employ­ments of Religious people, and al spiritual. that which we handle in Religion is not properly earthlie, but for the most part Spiritual, or mingled with some Spiritual thing. For al that a Religious man doth, may be reduced to three heads: First are the actions which are immediatly directed to God, as Prayer, Contem­plation, the vse of the Sacraments, the practice of the vertues of Humilitie, Charitie, Pennance, internal by contrition of hart, and external by pu­nishing the bodie; in which actions a Religious man spends the greater part of his life, and no bodie can make anie doubt, but they tend directly of their owne nature, without anie labour of ours, to God, and deserue a re­ward at his hands. There be other works that are external, yet proceede from the verie bowels of Religion; as to preach, to heare Confessions, to encourage others to deuotion, to giue good aduice to those that aske it, and oftimes to those that doe not aske it,2. Tim 4 2. as the Apostle wisheth, opportunity and importunely, finally whatsoeuer is done for the spiritual help of our Neigh­bour; to which we may adde the employments which are as it were prepara­ti [...]ns to the former, to wit, to studie priuately, or in publick Schoole, to dis­pute, to write; that thereby they may benefit themselues or others, and such like. These things though they be not so immediatly set vpon God, as the former [Page 120] yet of their owne nature they tend to the same end; and consequently, vnlesse they be wrested and corrupted by a different end and intention from without, they are of themselues good and grateful to God; so that there is great diffe­rence betwixt the employments of a Secular and a Religious man; because these be of their owne nature Spiritual and meritorious, vnlesse they be marred by some extrinsecal accident; Secular peoples busines is of itself earthlie and temporal, and alwayes cleaues to the earth, and dyes with it, vnlesse it be raysed by some other meanes. And who is so strong and able, amidst so much weaknes as is in a Secular life, as to stand perpetual Sentinel watching ouer his works, and alwayes to keep his bow at that ful bent, that his arrowes (his actions I meane) may flye aloft.

Natural [...]tions [...].5. The third kind of works be those that are meerly natural, as to eate and drink, to sleepe, to tend ourselues when we are sick or that we may not fal into sicknes, to prouide necessaries for diet and apparrel; wherin is much bu­sines, and manie occurrences; these things of them selues, if we go no higher, are nothing; but may be easily so handled by a Religious man, as they wil be of great worth, and beautie, and desert in the sight of God. For, hauing giuen them their bodie togeather with their soule, al the seruice and care they bestow vpon it as such is pleasing to God, and shal not fayle of a reward. The matter therefore resteth in the intention, which is the other cheek of the Spouse, as I sayd out of S. Bernard; wherin it is so apparently easie for a Re­ligious man to walke vprightly, and please our Lord God, that I shal not need to spend manie words in declaring it. For Secular people, though they haue manie times no il intention in their actions, yet most commonly their inten­tion is earthlie and temporal, ayming at the maintenance or setting-vp of their House and Familie. But what should a Religious man haue anie such thing in his head? Though sometimes that which he handleth be temporal, yet his end is spiritual, not ordayned to his owne priuate interest, but to the common benefit of his Brethren; which also is wholy directed to the honour and glorie of God.

Ber s. le [...].6. S. Bernard deliuereth this doctrine eloquently, and excellently to the purpose, comparing Secular people with Religious, and sayth,‘that the la­bour and paynes which Secular people take, is twofold; to wit, partly per­emptorie, as he tearmeth it, because labouring in sinful actions, it brings euerlasting death with it; and partly, though not peremptorie, yet perishable; because though they keepe themselues from sinnes, they are tossed with manie cares, and embroyled in much busines, though not in much offence, toyling themselues in the figure of this world which passeth away, to maintayne them­selues and those that depend vpon them; which toyle though it worke not damnation, yet it worketh not saluation neither; so that though they keepe the foundation, yet they shal suffer detriment by the losse of that which they haue builded vpon it, and themselues be saued, yet so a [...] by fire. But harken what is sayd to vs: [...]. Worke not the food which perisheth, but which remayneth to life euerlasting. Neither doe we leaue working this food, though we be sometimes employed in earthlie occupation by obedience, or out of fraternal charitie, because our intention is different from theirs, whose labour shal perish; the self-same labour, growing from a farre different root, shal not perish alike, [Page 121] because it is grounded vpon that Charitie which neuer perisheth.’

7. This, which S. Bernard sayth,S. Anselme. agreeth with the Similitude which S. An­selme bringeth, in which kind of expression he is held to be rare; thus we reade of him in his life. A certain Religious man coming vnto him for aduise, and making his complaint, that he was employed by his Superiours in temporal businesses, hauing betaken himself to Religion of purpose to auoyde them; he made him answer and encouraged him in this manner:The life of [...] li [...]e a mil. ‘The life of man is like a mil, which is euer moued and neuer resteth; but there is great difference among the men that tend it; some looke not after their meale, and it al runnes downe into the riuer, and is vtterly lost; others saue part of it, and part they leese through negligence; others put their sackes vnderneath, and saue it al. The first kind are those Secular people, who neuer think of anie eternal thing, but their thoughts are wholy buried in earth and earthlie things; The second kind is of those, who liuing in the world doe some good works; they giue almes, they goe to church duly, they visit the sick; these shal receaue a reward according to the measure of their workes; The last kind, are Religious peo­ple, who being employed by their Superiours vpon obedience, leese not their labour, though the busines be temporal, which they are set about, yea though by occasion of their busines, they be forced sometimes to doe something other­wise then Religious discipline requires, or to slack in somewhat which is commonly obserued by others, the vertue of Obedience recompenseth al, and g [...]there [...]h-vp the meale so cleane, and layeth it vp so safe, that it suffiseth to maintayne them for al eternitie.’

8. Finally we shal doe wel to consider and beare in mind that which S. Bona­uenture writeth touching this matter,S. Bonauen­ture 2 [...] d. 41 a. 1. q 3. and the rather because the doctrine is his, who was so profound a Diuine, and is deriued by him out of the verie princi­ples of Diuinitie. His discourse is this: For a man to merit, it is not required that al his works be actually referred to God,What in­tention i [...] required, th [...]t our [...] be [...]. but it is enough, that they haue an habitual rela [...]ion to him. This habitual relation ariseth not by reason a soule is in Charitie; that is not enough; but because this particular work in the beginning therof, or in the beginning of some other work, from which this doth flow, wa [...] duly [...]ffered and dedicated to God; as for example: If a man purpose to giue in al [...]e, for God's sake a hundred peeces of siluer; though he doe not thinke of God afterwards when he distributeth them seuerally one by one, it doth not follow, that those peeces of siluer are not profitably and ver [...]ously bestowed▪ as it would follow, if he should begin anie other new work [...] of an other kind; for then he must haue a new purpose to doe that work for the seruice of God. Whence this holie Doctour doth in [...]erre, that the same must hold in al the actions of Religious people, who at their first en­trance into Religion, being resolued to goe-through with the bur [...]hen therof, whatsoeuer afterwards they doe, that is contayned within the bounds of their obseruances, is meritorious, by the force and efficacie of the first wil and pur­pose which they had, vnlesse that purpose be contradicted by some contra [...]ie resolu [...]ion; which no man, that hath anie care of his soule, wil doe. This is S. B [...]nauenture' [...] discourse alm [...]st word for word; concluding thervpon that it is infinitly profitable, and withal most secure, to liue a Religious life.

9. But as touching merit, wherof we now treate, we may a [...]de one thing [Page 122] farther; that it doth not reach only to the works which before I mentioned, but to our verie passion [...] and inward affections, though they be in a manner but natural. For in truth when Religious people leaue al that they haue, and become, [...] Passions. as I haue sayd, of the house and household of God, they are so wholy at God's seruice, th [...]t whatsoeuer busines God hath, they account it theirs; and whats [...]euer busines they haue, God accounts it his; and whatsoeuer is profi­table and conuenient for one, is profitable and conuenient for the other; so that when they reioyce, or are sad for their owne occasions, or desire, or feare anie thing concerning thē, God esteeming 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 f [...]d at euening, that in one dayes reckoning the actions of a Religious man wil a [...]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,Mat. 6.19 which neither rust nor moth doe demolish, nor [...]eeues d [...]-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 he [...]rin, with the miserie of Secular people that loue this world. For though they m [...]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,Prou. 20 4. that would not till his ground, to beg in sommer, when others feed vpon the labours of their hands.

11. S. Bernard reprehends this [...]ollie of Secular people, and accounts them little better then [...]asts, thinking only of the present, and taking no thought for what is to come, as if they [...]ad neither reason nor vnderstanding, but sense only as beasts.S Bernard [...]p. 1 [...]. 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 cease [...]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 [Page 123] 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:Io. 6.27. 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, Ps. 23.3. and cleane of h [...]r [...]. Consider therefore what iniqui [...]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 bu [...]h that pricketh; woe therefore is to him, & woe againe, of whom it shal be sayd:Esay. 5.4. I haue tarried that it should bring sweet grapes, and it hath brought forth w [...]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 pu [...]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,A guide & directour needful in al things. 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 stif [...]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.S Hierome [...]p 4. 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 [Page 124] owne [...]ispose, but liue in a Monasterie vnder the care of one Father, and in com [...].’

2. S. Gregor [...]e Ny [...]s [...]n discourseth thus: Though there be manie things written for direction of a spiritual life,S Gr [...]g [...]rie [...] Virg c 23. yet written precepts moue not so much by far [...]e, as those that are deliuered by word of mouth and example; both which in Religion are [...]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 perfecti [...]n of innocencie. And as a man, that de­sires to learne a strange language, shal neuer come to [...]nie perfection in it, vn­lesse he learne of those that are skilful in the tongue; so sayth he, we shal neuer c [...]mpasse the intent of this life, vnlesse we take a guide, but runne great ha­ [...]a [...]d in att [...]mpting at our owne peril the trial of things vnknowne vn [...]o vs. [...]or as Physick was first inuented by long practise of some particular men, and yet now it were an absurd & foolish thing to goe to trie the force and qualitie of al medicines first, before we resolue to make vse of anie of thē; for we ought rather trust vpon those, that are already knowne and approued by others; so he that wil follow his owne head in the studie of vertue, must needs runne into manie errours and inconueniences; on the other side, if we follow the a [...]u [...]e and counsel of others, and receaue light from them, we shal finde much ease; as we see by one lamp, we light manie; for in like manner grauitie and sanctitie i [...] deriued from one to manie, that are in wil and practise linked to that one. Thus farre S. Gregorie Nyssen.

[...] gr [...]. 25.3. [...] is bold to say, ‘that as a ship, that hath a skilful pilot, is easily brought safe into the hauen; so a soule that hath made ch [...]ice of a good Pas­t [...]ur, wil easily reach the hauen of heauenlie glorie, though of itself it be rude and ignorant, or also ouer-laden with sinne and euil custome; And contrarie­wise, sayth he, as one that traueleth without a guide, doth often misse his way, though he may be in other respects a wise man; so he that wil needs follow his owne wil and iudgement in this spiritual way, though he haue alone al the wisedome that euer was, wil easily notwithstanding bring his soule to vtter destruct [...]on.’

S. Ber [...] [...]. in Cant.4. S. Bernard, a man expert in spiritual things, sayth thus: ‘How manie haue been found to haue strayed most dangerously from the right path, by meanes [...]h [...]t they haue been ignorant of the wiles of the Diuel & of his tricks? Hence they that began with spirit, haue ended with flesh, most shame­fully lead away, and fallen most damnably. He that is loth to giue his hand to his directour, doth giue it to hi [...] seductour, and he that le [...]ueth sheepe a [...] pa­sture without a watch, is Pastour not of sheepe, but of wolues.’ Wherefore if the danger of them that wil be their owne guides, be so euidently great; the securi [...]ie of a Reli [...]ious course must needs be as great, in regard we haue so manie to giue vs light in darknes, and to instruct our ignorance with most holesome, recepts.

[...]5. An [...] the great commoditie, which we reape by direction of Superiours, i [...]vi [...]t ri [...] the temptations and molestations of the Diuel. For wheras sometimes [...] assault vs openly, some [...]imes they steale closely vpon vs, and seeke to vndermine vs, and we need great strength and courage to resist the [...], and wisedome and art to ouercome the latter; t [...]e assist [...]nce and [Page 125] conduct of Superiours furnisheth vs abundantly with both these weapons. This benefit Cassian doth often speake of,Cassian. Co [...]l. 6. c. 12. and often inculca [...]e it; but particularly in a certain Exhortation, where he bringeth Abbot Ioseph speaking thus: ‘Sa [...]an transfigureth himself into an Angel of light, to the end he may fraudulently thrust vpon vs the dark and foggye mist of sense, in steed of the true light of knowledge; which suggestions of his, vnlesse falling into a meeke and humble hart they be reserued for the discussion of some sober-harted Brother, or approued Sen [...]ur, and being by their discretion diligently sifted, be either reiected, or entertayned by vs, without al doubt we shal be brought to a most mischeeuous end, worshipping in our thoughts the Angel of darknes, in sleed of the Angel of light; which mischief it is impossible for anie man to auoyd, that trusteth to his owne iudgement.’

6. And this, which Cassian sayth, is generally deliuered by al Authours that treate of spiritual matters; wherefore it is most certain that there is no better defence against the continual, hot, & dangerous impugnations of the Diuel, then to choose some bodie, who may be vnto vs a Father and a gouernour, to whose bosome we may betake ourselues, and vnder whose sewing we may find protection, like chickens vnder a hen, when the kite houereth ouer them▪ daylie experience teaching vs, that diuers most grieuous temptations, which could not be put out of our minds by anie industrie or paynes which we tooke, haue been ouercome, and vtterly blotted out by communication once had with a Superiour. And (that which doth more highly commend the effi­cacie of this medicine it is not their counsel or exhortation only, which fre [...]th vs, but most commonly the verie reuealing of the disease vnto them, & l [...]ying it before their eyes; a farre better and more caseful cure, then anie corporal medicine can bring to our bodie; where when we haue opened our grief to the Physician, much labour & art is required before we can be cured;Cassian. Co [...]l. 1. c. 16. but in the diseases of the mind, it is a constant course, as Cassian sayth in an other place, ‘that euil thoughts dye so soone as they are layd open; and before remedie be applied to the disease, the wicked serpent runneth away ful of confusion and shame, as it were drawne out of his dark denne vnder ground, into the open ayre, by vertue of Confession.’ And he confirmeth it by a memorable example of the Abbot Serapion;Serapion deliuere [...] from the tempta [...]ion of glut­tonie by opening it to his Supe­riours. who, he sayth, was wont to tel of himself, that when he was a yong man, yealding to gluttonous intemperance, he had got a custome to eate a loaf of bread priuatly in a corner; and often beway­ling, and yet dayly falling into the same offence, at last being touched with remorse of conference, he stepped out into the middle of the roome where di­u [...]rs of the ancient Fathers were met, and before them al confessed this his fault. His maister, being a discreet spiritual man, presently bad him be of good courage, because by this resolute confession he had euidently giuen his aduer­s [...]ri [...] the foyle, who before had the better of him by meanes of his silence. These words were scarce spoken, when behold as it were a flame of brimstone issued out of the yong man's bosome, where he was wont to hide the l [...]af, & fil [...]ed the roome with such a stench, that a bodie could hardly abide in it, euerie one vnderstanding thereby, that the Diuel was beaten out of the field, and Ser [...]n did afterwards often a [...]re, that from that verie moment he neuer felt in al his life-time the least touch of anie such itching desire.

[Page 126]7. And thus much of temptations, the ouercoming wherof is a mayne point of our saluation.Direction necessitie at al times. But it is not the time of temptation only wherin we stād in need of help from Superiours, but al other times; for we carrie alwayes about vs the common infirmitie of mankind, in which we were conceaued and borne; & it followeth vs til our dying-day, when this corruptible bodie shal be clad with incorruption. Through this weaknes so inclinable to euil, we often fayle, euen before we can wel think of it. Oftentimes a kind of lazines creeps vpon vs, and so benummes vs, that we haue no list in a man­ner but to sleepe; wherefore it doth much importe vs to haue such Remem­brancers and counsellours as know vs to a hayre, and wil without flatterie shew vs what we are, and sometimes with holesome counsel, sometimes also with reprehension, put life into vs; they that haue not this help, must needs fal into manie errours, through want of know [...]edge of themselues, and of the things [...]hey goe about.S Basil. [...] Monast. c. 21. 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 [...]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 fin [...]-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,Direction necessarie for those th [...] are perfect. 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 dan [...]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,Rom. 12 1. 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.S Bernard [...] 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. Hierome. 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 wea [...]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 [Page 127] in his power,Direction the vsual meanes by which God doth go­uerne vs. for to giue vs ligh [...] 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,Cassian. Coll. 2 [...]. 14. but suffered him to haue recourse the second time to old H [...]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 C [...]rnel [...]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, Act. 10.6. saying: Ca [...] 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 arra [...]t which Cornelius had before:Act 9.7. 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,S Bernard s. de Conu. S. Paul. that Religiō 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,S. Aug. Prolo. de Doctr. Christian. therin to le [...]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 Ange [...], 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 D [...]uine pro­uidence requiring it,Luc. 12 42. The fa­therlie loue of Su­periours towards their sub­iects. 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 [...]orne in due sea­s [...]n; in regard they doe not only point vs out the way with their singer, [Page 128] 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 nurs [...]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 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.

God di­ [...]th vs [...], Supe­ [...] euen [...] and [...].10 The last commoditie in this kind, i [...], 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, [...] Bernard de prae. C [...]. p. 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. Ba [...]a [...]h. 2. 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 affectiōs,Aristotle. 1. Pol. 11. and speake to al alike, neuer varying from them­selues, neither for loue nor hatred. Whervpon he concludeth, that where the Law takes place,Where La [...] takes place, God gouerne [...]. 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,The com­mendation of Rule & Law. 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;Aristotle 10. E [...]h. [...]. 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 browe [...]; 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 m [...]y egg vs forwards, and in a manner constrayne vs, which constraynt is pu [...] 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 swee [...]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, Pl [...]to. [...] affirming that there must of necessitie be lawes among men, that they may liue according to law; because [Page 130] no man by the strength of his owne wit, can know sufficiently, what is fittin [...] in al res [...]ects for men, or i [...] he come to know and conceaue it, he hath not po [...] w [...], alwayes to put it in execution. Wherefore no man can doubt [...]ut Re [...]igi [...]n is the most holesome course a man can take, and the m [...]st [...] to aduance vs in spirit, in regard it put; a kind of necessitie vp [...]n [...] to [...]ine wel, and in time makes this necessitie voluntarie; wherof S. Hierome writeth to Ru [...]ticus in these words: [...] Hi [...]rom. [...]p 4 ‘When thou art in the Mona­sterie, th [...]u wilt not be permitted to doe this, but growing to a custome, by litle and litle th [...]u wilt begin to loue that, to which at first thou were com­pe [...]ed, and thy paynes wil be delightful to thee, and forgetting that which is past, thou wi [...]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 tha [...] are subiect vnto them, cannot but obey them, nor goe a hayres breadth from them; & they are wri [...]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 Aphorisin [...], which Phy­sicians write for preseruati [...]n of health; or as if a man in a long iournie, when the wayes are hard to hit, should carrie a mappe with him, or are [...]iste [...] of the place [...], by which he is to trauel. For as such Aphorisme [...] doe help [...]s for our health, and such a register or mappe would help vs vpon our i [...]urnie, the one to preuent sicknes, the other that we goe not out of our way: So it is incredible how much this methode and rule which we find in Religion, doth preserue vs f [...]om falling into farre greater errours and sicknes;O [...] Rule a [...] gla [...]se. beholding in it, as in a looking-g [...]asse, how we are to order and compose ourselues, and what we are to put off and auoyde, and what againe to make choice of and embrace so that if we truly loue our owne benefit, we shal neuer need to [...]e [...]re, least we be ouer-charged with too manie rules. To which purpose there is a wittie saying reported of Sol [...]n, Sol [...]n. who was one of the Seauen wise men. ‘While he was m [...]king lawes for the people of Athens, Anacharsi [...] a Phi­losopher and f [...]iend of his came in, and finding what he was writing, lau [...]h­ed at him, saying, that lawes were like cob-webs, which take litle flies, but are easily b [...]en by the bigger sort of vermin. Solon answered, that as bar­gains and couenants are best kept, when they are beneficial for both parties, because neither part desires they should be voyd; so he was making such lawes, as were better for euerie bodie to keepe them, then to b [...]eake them.’ Which is farre truer in the Rules and orders of holie Religion; for they ayme at nothing but the euerlasting good of al, and of euerie particu­lar; and consequently euerie one must needs loue and tender them, as much as he loues and tenders his owne eternal welfare; [...] specially seing not only the greater Rules, and such as concerne the whole cōmunitie, or the essence and substance of Religion, are thus profitable, but the lesser also, if anie of them can be called litle, conducing so much as they doe to eternal salua­tion, yet [...] which in a vulgar eye are esteemed litle, haue no final profit in them. For as a man may perhaps think, that so manie leaues are not [...] in a vine, or other tree that beares fruit, & yet they are very needful, [Page 131] either in regard they are an ornament to the tree, or rather because they doe much preserue the fruit therof: so in this abundance of spiritual fruits, by which our soules health is maintayned, there be manie litle things in shew, & yet our soule is preserued by them, and brought to perfection.

6. But the chief benefit which we reape by our Rules,Rule, the written wil of God. is that which I sayd before belonged also to the direction of Superiours, to wit, that they are the verie wil and direction of God. And to the end no man may doubt therof, you must vnderstand, that this propertie is not peculiar to the Rules of Religion, but extends itself to al prophane lawes, enacted by Prince or People,S. Thomas. 12. q [...]3 a. 3. so they be iust and reasonable. So al Diuines, and particularly S. Thomas, the head of Diuines, doth deliuer; to wit, that euerie law, so it be (as I sayd) iust and reasonable, is nothing els but a branch, or parcel of the Eternal Law, which is in God; and this two manner of wayes: by partici­pation of power and authoritie, from which al lawes must proceede; wherof S Paul speaketh when he sayth:Rom 13. Al power is from God; Secondly, by reason that whatsoeuer is ordayned by a lawful Superiour, consorteth with that which from al eternitie was decreed in the intent of God. For it is certain, that God doth gouerne al things, and direct them euerie one to their seueral ends; & moreouer that he hath in his mind & intention a certain comprehen­sion, how he meanes to gouerne them, & consequently must needs communi­cate this his intention with whom he doth employ as ministers to execute his gouernment, so much as is necessarie for euerie one; to the end, that by their decrees & commands, his wil also & decrees, which lay hid in his mind & in­tention, may be made knowne and manifest. This is common to al Law-ma­kers, but hath force chiefly in Religion, because al things are wel ordered in it; neither is there anie reason, why it should be otherwise, in regard neither wealth, nor rich preferments, nor anie thing else doth prouoke ambition, which in Common-wealths is wont to be the corruption of the lawes.

7. These be grounds of reason for this point;God the Authour of [...] Reli [...]. Inst [...] S [...] Pacho­ [...]us. but God moreouer hath oft declared by miracle, that he is the authour of euerie Religious Institute; as when we reade, that an Angel brought the whole Rule readie written to S. Pacho [...]us, as it was to be obserued by him & his Brethren; wherin euerie par­ticular thing was expressed, what apparrel they should weare, what offices there should be among them, how they should gouerne themselues in their diet and lodging.

8. That which we reade of S. Francis, S. Franci [...]. is neerer our times, whom God did en­courage to frame his Rule by this Vision. He seemed to see himself & his Bre­thren in great distresse for want of sustenāce; & that he had nothing to refresh them withal, but a great manie crummes of bread, which, in regard they were very smal, he feared would moulter away betwixt his fingers, while he were distributing thē.The [...] B [...]ing in this thought, he heard a voice bidding him make one hoste or wa [...]er of al those crummes togeather; & reaching it to his Brethren, he perceiued, that they that did refuse & cōtemne it, were presently couered with an vglie leprosie. The next night one declared vnto him wh [...]t thi [...] Visiō meāt, to wit, that the crummes were the Euāgelical Counsels; the hoste the Rule he was abou [...] the leprosie, malice. Afterwards retiring himself, a [...] an other M [...]y [...]s, for 40. dayes, to a certain mount, to draw this Rule, diuers of his Order coming [Page 132] vnto him made their complaint, that they feared his Rule would be too strict; ‘and behold a voice from heauen spake thrice in this manner: Francis, nothing is thine in this Rule; it is wholy mine; and it is my wil to haue it intirely kept, as the letter soundeth; I know what men are able to beare, and what help and assistance intend to bestow vpon them.’ Finally hauing finished his Rule, he brought it to the Pope, where againe there was much difficultie made, touching that new kind of rigid and strict pouertie; but S. Francis stil most constantly and religiously affirmed, that there was not in it one word of his owne, but euerie thing as Christ our Lord himself had indited and de­liuered it.

9. And it is reason to think, that as S. Francis penned his Rule by instinct & inspiration of God, and according to his Diuine intent; so al other Founders of Religious Orders haue in their particular Institutes been lead the same way, as S. Basil, S. Augustin, S. Benedict, and others. For the thing is the same, and the light and other heavenlie guifts, which they had, were giuen them in re­gard of the Religions which they founded, and not giuen to the Religious in regard of them.S. Ignatius. 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.

S Greg. 2. dial. c. 37.10. 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,S. Bern [...]rd. hom. [...]. 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 an [...] 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 p [...]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,Pro. 13.20 that he that walketh with a wise man, shal be wise; a friend of fooles, shal be made like vnto them. The force of example. 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;S. Antonie. 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:Cassian. lib. 5. c. 4. 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,Ho [...] R [...]li­gion tea­cheth vertue by example Seneca. ep. 6. 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 m [...]re, then a whole Oration penned; first, because men belieue their eyes be­fore [Page 134] 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,Example a [...]hort way to learne [...]. 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.

And more [...]tual.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, inst [...]n [...]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 questiō, 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 to the rewards layd-vp for the keepers of them, that, if precepts doe not moue vs, examples may moue vs; and that we may not think anie thing hard in the desire of righteousnes, which we behold perfectly performed by others.

5. Now in Religion these examples are the more forcible, because they doe not only put vs out of feare of difficulties, but moreouer they doe secretly egg vs forward with a burning kind of desire of vertue,S [...] [...]ofer. de S. [...]. wherof S. Leo speaketh in these words: ‘Reason may be good to exhort, and effectual in perswading; but examples are more [...]orcible, then words; and it is a fuller manner to teach by deed, then by speech.’ Manie haue found this true by experience encoura­ged by example of others to come out of the filth of sinful pleasure and other vices;S. Aug. lib. 8. C [...]nt. [...]6. [...] con­uerted by Example. of which number were the two Gentlemen of the Emperour Theodosius his Court; of whom S. Augustin writeth, that falling by chance vpon the Life of S. Antonie, & reading it, they first began to wonder, & were somewhat net­led; but at last they grew so hot vpon it, that frō thence where they stood, both of them forsooke the secular course they were in, and began a new kind of warfare in the seruice of God. Which passage Poli [...]ianus relating to S. Augustin, as he was familiarly talking with him, & with al entring into discourse of the life of S. Antonie (whose name S. Augustin had then scarce heard of) & of the multitude of Monasteries that were in Aegypt, & declaring at large their man­ner of life ful of the sweet-smelling odours of God, as S. Augustin himself spea­keth, put such a fire into his breast, that he was neuer after quiet in mind, til he [Page 135] resolued to leaue the world, and betake himself to the like heauenlie course of life; so that the example of S. Antonie drew-on the two gentlemen, and their example againe moued S. Augustin, who hath in like manner drawne infinit numbers after him.

6. The like hath hapned to diuers others, whom it were long to rehearse; but the example of two of later times is memorable.S Io [...]n [...]. Iohn Columbinus Founder of the Order of Apostolical Clarcks, was conuerted by reading the Life of S. Marie of Aegypt;S. Ignatius. and Ignatius Founder of the Societie of IESVS in like manner by rea­ding the liues of the ancient Fathers; and both of them hapning vpon these liues by chance rather then setting themselues of purpose to pervse them, were so suddenly changed, and arriued afterwards to that eminent sanctitie, which is knowne to the whole world.

7. If therefore al kind of written examples, euen those which make relatiō of things done in ancient times beyond the memorie of man, be so very powerful, much more powerful must these needs be, which are fresh, & liuelie, & dome­stical, acted dayly before our eyes; for it is euident, that that which we see and behold, makes a farre greater impression in vs, then that which we haue by re­lation of others; in regard our verie sense of seing is quicker then our hearing; & a written discourse, let it be neuer so cloquent, cannot expresse a thing so very liuely, with al the circumstances, wherin the chief effect of motion doth consist. And farther, if they could be of such force in the world, as to cause people to forsake the world, that were so wedded to it, & intangled in so manie bonds, with so litle & so weake a light, as then they had, & so manie things to s [...]ay them, and coole their resolutions; shal they not be of farre greater force in Religion, where al things are more easie, their light clearer, their strength greater to aduance themselues in the practise of Humilitie, Obedience, & other vertues? Without doubt they are so, and doe draw people on with vnspeaka­ble sweetnes and facilitie; for the impression which example makes, is not harsh and violent, but gentle, delightful, and very natural.

8. Finally it is no smal benefit, that by this meanes we come more truly to know ourselues, [...] by exam­ple of others. & preserue ourselues in profound humilitie, liuing in daylie companie with such persons, as if we compare ourselues with them, we cannot but discouer our owne excessiue wants, and their abundant riches. Of which kind we reade in S. Bernard a notable president of a Lay-Brother, that casting himself at his feete,S. Bernard ser. de al­titud & [...] Cor. accused himself with great confusion in these words: Woe is to me; because this night I haue marked one Brother, and reckoned in him thirtie ver­tues, wherof I find not so much as one to myself. How came this profound humilitie (which alone perhaps was more to be esteemed then the thirtie vertues,A memora­ble exam­ple of hu­mil [...] which he had marked in an other) into this man's soule, but by beholding others; and comparing himself with thē? Which i [...], the aduise of S. Gregorie in these words: whosoeuer desires fully to know what he is, must behold such persons as are not l [...]k [...] himself; S [...]re, [...] l. 24. c. 6. and by the beautie of the good, measure [...]ow deformed he is, in forsaking that which is good. For by them that are ful of good things, he may iustly know how much he wants of weight, and by their beautie discouer his owne sowlenes, which he suffers, but cannot see in himself. We must therefore behold the life of that lus [...], the we may precisely vnderstand our owne; S. Bernard s. 54 in cant. for their behauiour, is a sampler for vs to imitate; and their life, a liue­lie lesson. Which document of S. Gregorie's cannot be practised anie where [Page 136] more commodiously, then in Religion, where there be so manie good men. Let vs therefore see, how S. Bernard did practise it, and teach his people to obserue it. Thus he speaketh: ‘I behold one of singular abstinence, another of wonderful patience, another of most profound humilitie and meeknes, ano­ther of great pittie and compassion; this man I see with often Exstases in con­templation, another beating the heauens with incessant prayer, and others excelling in other vertues; these I behold, al of them feruent, al of them deuout, al of them flowing with heauenlie guifts and graces, in verie deed as so manie spiritual mountaines visited by our Lord. But I, that find nothing of al this in myself, what can I conceaue of myself, but that I am one of the mountaines of G [...]lboe whom this most merciful Visitour of al the rest doth passe-by in his wrath and indignation? My Children, this thought makes me, that I dare not hold-vp my eyes; it causeth grace, and prepares a soule for the leaps [...]f the Bride-groome.’ Thus farre S. Bernard.

Good exā ­ple a c [...] ­tinual spurre to vertue.9. Whi [...]h fruit of Religion, is of no smal price and value. For besides tha [...] t [...]e contempt and hatred of ourselues in comparison of others is the verie fl [...]wer of humilitie, a flower most acceptable and pretious in the sight of God, it is a con [...]inual spurre, vrging vs to labour for those things which we see we want, and to labour so much the more earnestly, because we see plentie in others of that which we want ourselues, wherof ariseth a most honourable and [...]lie emula [...]i [...]n among the Brethren of Religion in purchase of vertue; such as we see among fellowes of the same Schoole for learning, among soul­diers for the victorie, among racers for the prize. And this eagernes, I dare say, is one of the chiefest meanes to Perfection; for as a man may best see his owne heauines, when he runnes in companie of others, that leaue him a great way behinde; and to be so left, doth egg him on to make more speed; so in this spiritual race we shal hardly find anie thing, that doth more playnly shew and vpbraide vs with our owne [...]epiditie and slouth, then to see others so fer­uent, that if we be not as heauie as stones and lead, it alone must needs suffise to spurre vs on. Wherefore it cannot be denyed, but that there is a daylie great benefit coming-in vnto vs by the example of our Brethren, with whom we liue; which suffers vs not to be quiet, but is continually admonishing, and inst [...]ucting, and egging vs forward. A solitarie life, such as the ancient Ana­ch [...]rets did leade, was certainly ful of vertuous practises; yet because it wanted this benefit of example, S. Hierome doth exhort Rusticus rather to liue in a Mo­nasterie,S Hierome Epist. 4. in the companie of manie; th [...]t, as he speaketh, he may learne humi­litie of one, patience of another; one may teach him silence, another meekenes. To which purpose Theodoret, Theodoret in [...]. also an ancient Authour (who liued in time of those Fathers, and had seen manie of them) relateth of a holie man named Publius;Publius. who being of noble descent, in the degree of a Senatour, borne in a cittie of Greece called Z [...]ugma, tooke his dwelling vpon a hil not farre from the cittie; and manie resorting to him, at first he built for euerie one of them a seueral cottage; but afterwards, vpon better aduise, he pulled al those cottages downe, & built one house for them al togeather; that liuing vnder one roofe, they might encourage one another in vertue and deuotion. In consequence wherof, he was wont euer after often to exhort them, that they should endea­uour continually to profit by one another, imitating the meeknes of one, and [Page 137] strengthning their owne meeknes by the zeale of an other; and learning watchfulnes of one, they should mutually teach him austeritie in fasting; fi­nally t [...]at among themselues they should be to each other both maister and schollar; for taking of another what themselues wanted, they should, as he sayd, arriue to great perfection in vertue. Which excellent document be con­firmed with this fit Similitude: For as seueral trades-men bring al kind of com­modities to the market, one selles bread, another hearbs, another apparrel, or shoes; and no one man can sufficiently prouide the market of al necessaries, but imparting to others that wherof himself hath plentie, as bread, or apparrel, receaueth of others what he wanteth, as oyle, wine, shoes, and the like: so the seruants of God among themselues, seing no one man can possibly compasse al things, must meete as it were in one market, and changing one with another the seueral commodities and parcels of vertue, receaue of one an other, what they finde they want.

The fifteeneth fruit: Concord and vnitie of Religious men among themselues. CHAP. XXVII.

IT is wel knowne, that in al the Law of Christ our Sauiour no one precept is more earnestly or more often commended vnto vs, then the Loue of one another.The pre­cept of loue. And as for the measure and proportion of this inward coniunction and charitie, how great and fast he desired it should be, himself euiden [...]ly shewed, when in his last speech to his disciples, as it were in his last wil and testament, he so ardently besought his Father,Iob. 17.11. that al his Elect might be one among thēselues, as he and his Father was one. What greater thing could be required, or more signi­ficantly expressed? seing as He and his Father haue one & the self-same nature, so their wil and intentions must needs be one and vndiuided. This concord and vnitie did long flourish among Christians,And the practise therof. specially in those first, and, as we may cal them, golden times, while the precepts of our Lord were yet fresh in their memories, and f [...]ie in their harts, and, as we reade in the Acts of the Apostles,Act. 4 32. Tertullian Apol. c. 3. the beleeuers had one hart, and one soule; yea al their earthlie substance and possessions were one common thing to al and euerie one of them. Tertul­lian (a learned authour) for this reason doth not stick to say, that the whole Euangelical Law doth consist in performing charitable offices towards one another, and recordeth that it was a common thing among the Gentils in his time, to say: Behold, what loue is among them; in so much that they are readie to dye for one another! Moreouer he sayth, that the Christians of those times did vsually cal Brothers and were so, not in word only, but in verie deed; because al things but their wiues, were comon among them; and none of them had anie thing so priuate to himself, that he had not rather his Neigh­bour had it, then himself.

2. A [...] example of this mutual charitie, and charitable beneficence and li­beralitie towards one another, & of the force and efficacie therof, remaynes [Page 138] vpon record in the Life of S. Pachom [...]us. The con­ [...] of S. Pa [...] ­mius. He, while he was a Heathen, bare ar­mes vnder Constantine the Great, at which time the armie being almost famished for want of victuals, it came before a certain Cittie, where presently al things they could desire were brought them, with such expression of good wil, care, & sollicitude, that Pachomius beholding it, was very much strucken and amazed; and being very inquisitiue, what people they might be that were so readie to doe them that good turn, he was told they were Christians, a people whose profession was to loue euerie bodie, and to be readie to doe them anie seruice. Whervpon presently lifting vp his hands to heauen, & calling God to witnes, he vowed to be of that Religion, though he neuer had heard anie thing of it before. Such was the impression, loue made in him. This Euangelical concord and amitie therefore, a vertue so noble in itself and so acceptable to our Sa­uiour Christ, in former times so much esteemed, and now in this corrupted Age of ours so much neglected & impayred, as there is scarce anie remaynder of it, a Reli [...]ious Sta [...]e doth perfectly reuiue & bring to life againe. And it is to be reckoned among the best cōmodities of the State, that it doth so solidly renew and set on foot againe this Christian societie & charitie, laying al things com­mon, which charitie our Sauiour gaue for the mark and Deuise, by whi [...] his people should be knowne to be truly his Disciples. But this wil appeare more cleerly, if we compare the bonds of this Religious societie, with the bonds of other companies, and consider the great difference that is betwixt them.

3. There be two kind of bonds, whereby men among themselues are bound to one another:The bond of Reli­gious [...] then one other. One is voluntarie, entred by consent and wil, as among friends, m [...]rchants, and souldiers of a companie; the other is natural, as among bre­thren and others of our kindred. The first kind of societie & bond voluntarily entred, is not certainly to be compared with the bond of Religion; for first it is confined within certain limits and conditions, extending no farther then to the point of [...]ading, or warfare, or familiar conuersation; al things that con­cerne not these particulars, are priuate to euerie one, the rest of the companie haue nothing to doe with thē. But among the seruants of God, nothing is their owne, nothing priuate or particular, nothing different or diuided from the rest, but al manner of businesses & endeauours, and absolutly al things whatsoeuer, are cōmon among them. Besides those other bonds, as they are entred by con­sent and wil, so by consent and wil they may be taken-in againe, & are vsually taken-in, either because the dispositions of the parties sort not wel togeather, or their fortunes alter, or the times are different, or there ariseth some con­trouersie about the gayne and commoditie, as not rich enough to content al parties; insomuch that it is very hard to keepe anie such societie or combina­tion long on foot: Religious men remayne bound not only by purpose & firme deliberation, but by Vow; so that they can no more departe from one another, then they can from the seruice of the Diuine Maiestie.

4. But what wonder is it, that Religious charitie should so farre surpasse al voluntarie obligations, seing doubtles it is stronger then anie natural coniun­ction Can [...]he [...]e be anie more neer togeather then brethren among themselues, who a [...]e deriued from one stock, and once lay in one bellie, and seeme to be (as [...] s [...]ripture speaketh) the same flesh and the same b [...]ne? [...]n [...].14. yet they seldome agree, [...] betwixt them very often; and in their fashions and procee­dings [Page 139] they are very different, and you shal hardly find anie that put their stocks in common togeather, or can long maintayne them so. In Religion it is other­wise; for (as I sayd euen now) al things are common; in so much that compa­ring both the bonds togeather, we may truly say with S. Augustin:S. Aug ser. 18. d [...] verb. Apo. The brother­hood of Christ is better then brotherhood in bloud; for this is often at variance with itself, the brotherhood of Christ is incessantly peaceable; ‘That with emulation diuideth among themselues things that were common; this impar­teth them with ioy; That often despiseth brethren in companie of others; this often giues friendlie entertaynment to a stranger.’

5. Yea some of the Heathen Philosophers deliuering their opinion in this kind, haue written, that no societie or friendship can be more noble, or more fast, then if good men of like condition enter league and familiaritie togea­ther. To which purpose a saying of Antisthenes is much cōmended,Cic. 1. off. that a iust and vpright man, is more to be valued and loued, then a kinsman; and that the obligations of vertue are stronger, then the obligations of consanguinitie; in regard the disposi [...]ions of their mind suite better. Which S. Ambro [...]e expresseth more solidly,S. Ambros. 1. off. c. 7. & also in better tearmes, saying: ‘I loue you neuer a whit the lesse, whom I haue beg [...]tten to the G [...]spel, then if I had begot you in marriage; neither is Nature more hot in loue, then Grace; certainly we ought to loue them farre more, with whom we make account we shal be for euer, then those with whom we shal liue only in this world.’

6. Cassian in one of his Collations bringeth-in the Abbot Abraham expressing more at large this wherof we now speake,Cassian Coll. vlt. cap. vit. & preferring by farre the coniun­ction which is among Religious, before anie coniunction, which nature can enforce.‘For it is certain, sayth he, that the coniunction, in which either by so­cietie of wedlock, or the knot of consanguinitie, parents & children, & cosen­germans, and man & wife, and other kindred, are knit togeather, is short and brickle; the best and most obedient children, when they come to yeares, are often shut-out from their father's house and possessions; the communication which is betwixt man and wise, may be barred sometimes vpon iust occasions; the loue which should be betwixt brethren, is broken-of by contentious di­uision; Only Monks maintayne a perpetual vnitie and coniun [...]tion, possessing al things without difference, and esteeming that to be theirs, which is their Brethrens, and that their Brethrens, which anie way belongeth to themselues. Whervnto we may adde, for further proof of the strength of this loue and con­cord, that,& Coll. 16.6. which the same Cassian relateth of a speech of Abbot Ioseph; where he discomseth thus: To the end concord and vnitie may long endure, al desire of wealth, or other earthlie things must of necessitie be vtterly rooted out; and moreouer, euerie one must barie himself of his owne wil▪ & be more readie to yeald to another's iudgement, then to stand to his owne. Which if it be true, as certainly it is, we may easily see, that it is very hard for men in the world, to hold manie of them truly & sincerely togeather; & contrariwise, that in Reli­gion the same is very easie, and, I may say, almost necessarie, where voluntarie Pouertie doth cut-of al cause of strife, & voluntarie Obedience al passions of self-wil, [...] & in verie deed al vse therof.’ Whervpon S. Chrysostome sayth wondrous wel, speaking of this benefit of Religion: ‘What maruel is it, that they should al of thē vse one kind of habit & diet, seing they haue al of thē but one soule, not only by nature (for so al men haue) but by loue and charitie: for how can anie [Page 140] man be at variance against himself? So that in S. Chrisostome's opinion it is as hard for one Religious man to fal-out with another, as it is for a man to fal-out with himself.’ For as in one and the same man, manie members are held in vnitie by one and the same soule, so in Religion manie men are vnited togea­ther by one onlie soule of Charitie and consent. It is therefore certainly a great matter, and ful of great profit and pleasure, and, if we think wel of it, half a miracle, that in such diuersitie of nations, and natures, and age, and dispositions, the Grace of God should haue so much force as to knit togeather so manie companies of Religious people in so inward a coniunction of loue & vision of minds, as if they had been borne of one mother, and bred-vp with the same milk, there could not be more, nor so much loue betwixt them. Which S. Basil doth worthily commend,S. B [...]s [...]l. C [...]nst m [...]n. c. 1 [...]. admiting that men, as he speaketh, ‘of diuers nations and countries, should so grow toge [...]ther in one, by perfect similitude of behauiour and discipline, that a man may iustly think, that in manie bodies there is but one soule, or that they are of one soule but so manie instruments.’ Which inward coniunction and concord among Religious peo­ple, though it chiefly concerne the mind, [...] that they be (as the A [...]stle spea­keth) of the same meaning and wil, it extendeth itself to outward things also, and is not a litlest en [...]ned by them. They dwel togeather; their apparrel is alike; their employments, and their ends, and their meanes be the same; and consequently for c [...]mm [...]ditie or incommoditie,P [...]l p. 2. prosperitie or aduersitie, they fare alike; and that which falles vpon one, falles vpon another; which things though they be smal in themselues and meane, as al temporal things are, yet they testifie great vnitie among them, and doe also greatly preserue it.

S. Lauren [...]e Iustinian. de [...] Pl [...]to [...]ial 4. de r [...]p.7. Wherefore S. Laurence [...] extolling this commoning in outward things, which we find among Religious people, sayth it is a perfect sampler of that which is in Nature. For as the sustenance, which we take by meate and drink, is equally diuided to al the parts of the bodie, as euerie member or part hath need, and Nature itself, as a discreet householder, is iudge and distributer therof, wi [...]h [...]ut anie strife or contention among the members; so al things necessarie are equally diuided in Religion to the contentment of euerie one. Wherof [...]e there can not be anie thing in the world more beneficial, or more delightful to beh [...]ld, then this perfect vnitie and communication of al things which is in [...]. And to say no more, the verie Heathen Philosophers going about to [...] in their imagination a Cittie or Common-wealth so ab­solutely perfect and compleate in al respects, that a man may rather wish such a thing, then euer h [...]pe to find it, could not inuent a more excellent, nor more qu [...]inte forme therof then that of which I haue spoken Plato, as we see, fra­med his imaginarie Common-wealth after this mould, wishing that, according to the old Prouerb, among friends al things might be common; and accounting it the greatest vertue and happines which could be in a cittie, that there be nothing priuate, neither money, nor house, nor possessions, but euerie thing in cōmon, euen those thin [...]s which naturally are so proper to priuate persons, that they cannot be cōmon; as that our eyes, & eares, & hands should see, & eare, & la­b [...]u [...] for the common, our verie D [...]ctam [...]ns and opinions should be common, & euerie one th [...]ng wel or il, & reioyce or be sorie for the same things that an­other is. If in such a Cittie, sayth he, or Cōmon-wealth, the Gods or the sonnes [Page 141] of the Gods doe chance to dwel togeather, certainly they must needs be blessed & ful of al ioy and happines. This is Plato his discourse; & he addeth farther that there neuer was, neither euer wil be such a Common-wealth vpon earth.

8. How great therefore is the excellencie and happines of a Religious companie, where this is so perfectly performed, which Plato thought could not possibly be compassed; or if it were cōpassed, he was of opinion that they were Gods, or the sonnes of the Gods, that liued in that ioy and felicitie? Now though euerie one of vs may better find by his owne experience, then by anie man's relation, that this is so perfectly accomplished in Religion, it wil not be amisse for proofe therof,S. Basil. Const. Mon. c. 9. to bring two such witnesses, as are with­out al exception, and expresse it besides in words, which come very neere to those which Plato vseth. S. Basil sayth thus: ‘In it al things are common, their minds, their wils, their bodies, and al things necessarie for meate, drink, & apparrel; They serue one God in common, their exercises of pietie are in common, their saluation, their confl [...]cts, their labours, their rewards and crownes are common;S. Iohn. Chrys. lib. 3. In it manie are one, and one is not alone, but in manie.’ But S. Iohn Chrysostom is farre more c [...]pi [...]us, po [...]ring-forth on euerie side the golden streames of his eloquence, but chiefly whensoeuer he hath had occasion to pleade for Religion, as he doth in his Apologie for Monasti­cal life;Compari­son of a Religious life with that of the Angels. where hauing reckoned-vp manie incommodities & dangers of a Se­cular life, at length he sayth thus: You shal find none of these euils at al in Monasteries; but when others are tossed with the waues and surges of the sea, they alone lying quiet and safe in the hauen, behold as it were from heauen the shipwrack which others suffer. For they haue chosen a heauenlie conuersation, not inferiour to the Angels. ‘For as among the An­gels there is no doubtful change, so that some of them glorie in pro­speritie, and others lament their hard fortune; but al are ioyful and quiet, vniformly reioycing togeather in that heauenlie glorie; the like you shal see in Monasteries: No bodie is vpbrayded with pouertie, no bodie is more honoured for his riches; so that Mine and Thine (two things which turne al things vpside-downe) are quite shut-out of their doore; al things among them are common, their board, their dwelling, their apparrel, and, which is more to be admired, they are of one and the same mind. They are al equally noble and honourable; equally rich, which is to be truly rich; and equally glorious, which is the only true glorie. Their pleasures, and pastimes, and delights, and desires, and hopes, are the same. Al things are among them most carefully ordered, as it were ballanced by weight and measure; there is no vneuen dealing, but exceeding great order, and moderation, and con­uenience, and vnspeakable care of concord & continual matter of ioy. There and no where els you shal find, that they doe not only contemne things pre­sent, and shut-out al occasions of quarrel and debate, and that they are hap­pie in the assured hope of eternal life, but also that they make account that al things which happen, be they ioyful, be they sad, be common to euerie one among them; whereby their grief is more easily asswaged, in regard that euerie one doth endeauour to his power to beare part of the burthen, and they haue infinit occasions of gladnes, euerie one reioycing, not in his owne alone, but in others behalf.’

The sixteenth fruit: Mutual assistance in al things. CHAP. XXVIII.

THE vnitie and concord, wherof I spake in the last Chapter, is certainly a great benefit, and very pleasing to Almightie God, and includeth two other excellent commodities, wherof I shal treate seuerally in the Chapter following. The one, is the mu­tual help and assistance, which Religious people haue one of another in al things. That manie meete togeather, and ioyne their forces and abilities in one, [...]ist [...]tle [...] must needs be exceeding profitable for euerie one in par­ticular, and absolutly for al occasions. ‘For by this meanes (as Aristotle wel obserueth▪ though euerie one by himself be not so good, yet al togeather are better, then anie one among them, be he neuer so good. As (sayth he) a bancket, to the settin [...]-out wherof manie concurre, and lay their purses togeather, is much more sumptuous, then if it be prouided at one man's cha [...]es: So euerie one in common hath some measure of vertue & wisdome, which being put in common, doth make one perfect thing; which is also the reason, why manie iudge better of Musick or Poëtrie, then one; because some obserue one thing, others another.’

2. This is Aristotle's discourse; and it holdeth in his opinion, though euerie one by himself be not perfect; much more then, if the number be of choice persons, and euerie one among them very eminent, or at least endea­uour to be so: and consequently Religious people must needs reape in euerie kind great benefit by the communitie in which they liue; which secular peo­ple cannot, liuing as they do; euerie one, as I may say, at his owne charges. For as a plank of a ship, if it be taken seuerally by itself, is for smal purpose; but manie put togeather are very seruiceable at sea, to transport commodi­ties, and brooke the waues and billowes. And stones vpon a heap by them­selues, serue for litle; but layd handsomly in mor [...]er togeather, make a glo­rious show of princeli: Pallaces and buyldings; and in towers, and castles, and towne-walles, are ab [...]e to abide the Canon; and seuer them againe, they are but a heap of stones as they were before; So one man alone by himself, either is not for so much, or for no more, then by his owne single strength he is able to performe; but manie togeather fortifye one another, as we see dayly before our eyes in works, that require corporal strength and labour. If one man take vpon him to carrie or draw a great weight, with al his strēgth he is not perhaps able to stirre it; manie togeather goe away smoothly with it, which as it is true absolutly in al things, which are done by concurrence of manie, so I shal shew how it agreeth with our particular case, both in respect of the benefit and perfection of our owne soules, and for whatsoeuer els is to be done for the good and perfection of our Neighbour.

3. And first, as concerning ourselues, we reade in holie Scripture, that It is better to be two togeather, then one; for they haue the benefit of their societie; if [Page 143] one fal, Companie beneficial against mischief, which a soule may come by. he may be slayed by another. Woe to him that is alone; because when he is fallen, he hath none to lift him vp. If two sleepe togeather, they wil cherish one an­other. How shal one be warme? And if one preuayle, two wil resist him. A triple cord is hardly broken. In which words we may find three commodities ex­pressed, without which a spiritual life cannot subsist. For first conside­ring we are so weake, and the place, where we stand, so very slipperie, that we cannot but often fal, is it not a great benefit to haue one alwayes with vs to giue vs his hand, and lift vs vp? Which in the falles which the Soule doth come by, is much more necessarie, then when our bodie falles. For in these, we may fore-see, when and where we are like to fal; but our soule is often blinded, and falles in the dark, and lyeth stil a great while, thinking not of it, or perhaps thinking that it stands wel enough. Besides when our soule once gets a fal, it bruseth itself so sorely, that vnlesse it haue help from without, it cannot rise againe; which help comes chiefly from God, but yet by the hands and assistance of men. And put the case, there were a man so fortunate, as neuer to fal (which is impossible) he is in danger notwithstanding of a certain spiritual cold­nes, which easily creepes vpon vs, in the dead winter of this world, where we walk in so great a distance from that Sunne of Iustice, which one day wil shew his face, and warme vs. To put away this cold, and bring heate into our soules, nothing can be better, then, as the Wise-man speaketh, that one cherish another; and if there be more togeather, the heate must needs be the greater. For, as we see a peece of great timber wil not burne of itself in the fire, but if you put some brands ends vnto it, it presently kindleth; so our soules, if they be left alone, waxe cold; but in companie of others that be [...]eruent, they are easily inflamed, both by counsel and example, wherof I haue already spoken. But how shal one alone be warmed? as the Wise-man speaketh.

4. The third commoditie is, that if one be too strong, two wil resist him; pointing at the continual strife and combat which we haue (as the Apostle speaketh) against the powers and rulers of this darknes;Eph. 6.1 [...]. in which fight it can­not be imagined, how much more safe it is to haue companie. For, as S. Leo (who is excellent at al hands) sayth very wel:S. Leo ser. de [...]iun. s [...]ps mens. Though a spiritual warrier may come-of valiantly, if he fight alone; it is safer and e [...]sier for him, to fight standing in battail-array openly against the enemie; figh­ting and bringing the battail to an end, not with his owne strength alone, but assisted with troupes of his brethren, vnder command of an inuincible King. For manie togeather fight with lesse danger, then euerie one can doe by himself; neither can a man be easily wounded, if opposing the buckler of Faith he be defended,S. Bernard s. 4. de Cir­cum [...]is. not by his owne only, but by others strength; that, as the cause is the same, the victorie may be common among them. S. Bernard sayth moreouer, that there cannot be a more dangerous thing, then for a man to stand to contend alone with the Diuel, whom he cannot see, and yet is seen by him; & therefore whosoeuer doth think of seruing God, must himself haue the vertue of Fortitude, and seeke besides to fight in array with others, where (a [...] he sayth) he hath as manie succours, as companions; and such companions, as may say with the Apostle: We are not ignorant of the wiles of the enemie. ‘For [Page 144] a Congregation, in regard of the strength it hath, is terrible, as a battail wel ordered; but woe to him that is alone; because when he is fallen, he hath no bodie to lift him vp.’ Thus sayth S. Bernard.

5. Finally the Wise-man, besides the diuine authoritie which his speech doth carrie, doth confirme what he sayth, by a verie fit example: A triple cord is hardly broken; as who should say, a cord is made of seueral litle threds twisted togeather; the threds, while they are seueral, are smal and weake; when they are wouen one within another, they are able to hold a huge weight, and beare a great stresse: so by ourselues we are weake and feeble, but if we ioyne and agree with others, if we be wel vnited and linked togea­ther, we shal be able to abide, and goe through with anie thing.

Ho [...] liuing in common d [...]th con­duce for the help of our Neigh­bour.6. And thus much of the help which Religious men afford one another, for the ouercoming of the common Enemie, and to encrease in vertue and feruour of charitie; The same doth extend itself also to external things, and the benefit of their neighbour, of which I am next to speake; wherin that which S. Gregorie writeth in one of his Homilies vpon Ezechiel, is much to be considered. Almightie God, sayth he, dealeth with the harts of men, as he dealeth with the climats of the earth. ‘He could haue stored euerie countrie with al sorts of fruit;S. Greg. Hom. 10. in Ezech. but if one countrie stood not in need of the fruit of an [...]ther countrie, there would haue been no cōmerce betwixt them; where­fore to one he hath giuen plentie of wine, to another oyle; vpon one he hath bestowed abundance of cattle, fruits of the earth vpon another; that the one transporting that which another hath not, and the other returning that which the former brought not, the countries themselues might be ioyned togeather, by communication of the fruits therof. As therefore the climats of the earth, so the minds of Saints, conferring mutually one vpon another that, which they haue receaued, doe as it were transport their fruits from countrie to countrie, that they may be al vnited togeather in charitie.’ And this which S. Gregorie expresseth by example of seueral coun­tries, the Apostle long before taught vs by the knowne example of a man's bodie; which S. Gregorie againe expounding in his Morals sayth thus: ‘What is holie Church but the bodie of her Soueraigne Head?Rom. 12.5. [...]. or 12.12. wherin one is the eye, discouering profound mysteries; another is the hand, working good things; another the foot,S Greg. in 28 c. 6. going about that which is commanded; another the eare, vnderstanding the voice of the precepts; another the nose, distinguishing the il sauour of the bad, from the sweet odour of the good; who while they as­sist one another by the seueral functions they haue receaued, as the members of man's bodie, doe make one bodie among themselues; and performing in charitie seueral offices, the bodie in which they are, can by no meanes be seuered.’

A special pr [...]uidence [...] that euerie one [...].7. And S Gregorie in manie places doth take it for a special point of God's prouidence, that euerie one is not endued with al kind of graces, to the end that he, that might perhaps haue been proude by the grace he hath recea­ued, sh [...]uld be kept in humilitie by the vertue which he wanted; and againe by charitie euerie one haue al, possessing in another that, which he hath not in himself, and reciprocally bestowing that, which he hath, vpon another. ‘Wherefore (as S. Gregorie discourseth further) one is endued with the word of [Page 145] wisdome, and is not seconded with the speech of knowledge, that is of tea­ching; another is conspicuous for teaching, and yet is not strong in the word of wisdome, being able enough to deliuer whatsoeuer he hath learned, but not arriuing to discerne anie profound thing of himself. This man by discretion of spirit doth subtily diue into other mens minds; but hath not the skil of seueral languages. Another in that one tongue which he knoweth, doth by prudent interpretation examin the weight of euerie sentence and word, and patiently wanteth other good things, which he hath not.’

8. This being granted and auerred, that which followeth is euident; to wit, that no one man can be of himself so pregnant or wel prouided in this life, as to be able by himself alone without help of others to do anie great matter; but of necessitie he must ioyne himself with others▪ and supply from others what is wanting in himself. Wherefore a Secular state, must needs come farre short of a Religious state in this point;How the endea­uours of Secular people come of times to be frustrate. in regard that Secular people stand alone, and follow their owne priuate dictamens; ayming at that which is most profi­table, or commodious, or honourable, or glorious for themselues; or if they attempt anie thing of a higher strayne, for aduancement of the seruice of God, or of his Church, they haue not abilitie enough of themselues to go through with it: so that euen the strength which they haue, serues at last to litle pur­pose; as if one man alone should set his shoulder to remoue a huge stone, to what purpose were it? but if he set hard to it with manie others, they may doe something & whatsoeuer is done, his labour hath a part in it. Moreouer we may be bold to say that which is very true; that oftimes Secular people ouer-value their owne abilities, and trusting too much vpon themselues, vndertake things beyond their force, specially the desire of fame and excellencie, which possesseth al mankind, egging them forward to great matters, chiefly where honour & applause may be gotten; and so leauing that which they were able to doe,S. Greg 28. mor. c. 6. they leese their time and labour in things which they wil neuer be able to compasse. Which S. Gregorie expresseth very neatly and elegantly a litle after that, which before I cited out of him. Our Creatour & Gouernour (sayth he) by wonderful prouidence hauing bestowed some things vpon one, & denyed them to an other, and againe denyed one that which he hath giuen an other, whosoeuer attempteth to doe more then he hath receaued, endeauoureth to goe beyōd the bounds or measures which are set him; now he that marketh not the limits which are measured-out vnto him, sets his foot in a downefal, & boldly making hast to catch that which he cannot reach, doth most cōmonly leese that which he might haue reached. We vse the help of our members best, when we keepe them to their seueral functions; beholding light with our eyes, and hearing sounds with our eares: ‘But if a man change this order, and wil heare with his eyes, and so with his eares, he holds them both open in vayne; If a bodie wil smel with his mouth, and taste with his nose, he takes from himself the vse of both these senses; for not being put to their proper vses, they forgoe their owne functions, and reach not to doe anothers.’

9. This errour therefore,Mutual help makes euerie thing easie. and confusion, and disorder, of which the world (if we marke it) is very ful, hath no place in Religious congregations; euerie one betakes himself to the station, place, and office, which is appointed him by his Superiours, as by the General of an armie; and followes not [Page 146] his owne fancie therin; and his Superiours appoint him that which God hath decreed and determined; for we haue sufficiently proued before, that God doth gouerne and dispose al Religious people by the hand of their Supe­riours. Wherefore being gouerned and directed by God, who framed euerie one's nature, and knoweth euerie [...]ne's capacitie and abilitie, no man need to feare, least he be not placed, where it is fittest for him. And neerer to our purpose; seing in Religion al haue the same end, and direct their actions and endeauours to one common intention and purpose, they are as readie and quick to help one another, and doe it as cheerfully, as the hand is readie to help the eye; or the eye, the hand; or the feete, the head; or rather as the hand, or the eye, or anie other part is readie to help itself; because that which is a benefit to the common, profits euerie particular man; and that which euerie particular man doth for anie of the rest, he doth it certainly for him­self; by which meanes that which one wanteth, is most easily and perfectly supplyed with an other's plentie; a thing so beneficial in itself, and so much desired of euerie bodie. For wheras some haue learning and haue not wis­dome to dispatch businesses; others haue wisdome, and not much learning▪ some conceaue a thing wel, but cannot vtter that which is in their mind; and in al kind of knowledge one is m [...]e skilful then another, because no man can be perfect in al things; these perfections and talents, are in this Brotherlie communitie so tempered, that what may fayle in one, is vpheld by another's help, and in fine as I sayd out of Aristotle in the beginning of this Chapter) euerie one hath something, and al haue al.

10. And this I take to be the reason, why there be alwayes so manie emi­nent men in Religion in al kinds, & so manie rare works haue been atchieued by them, both for the help of their neighbour (of which I shal haue occasion to speake heeraf [...]er) & in matter of Learning, wherin they haue mightily flou­rished, and deriued a great esteeme therof to al posteritie, and in al kind of vertue and sanctitie; to wit▪ by reason of this concord and connexion, which enableth and en [...]icheth euerie particular man with the abilities and talents of the rest; and what they could not doe by themselues alone, they performe by the hand and help of others; wherof we haue a plaine example out of holie Scripture in the Tower of Babel, which by consent of manie work-men ay­ming at one thin [...],Gen. 11. & labouring in one busines, grew to an excessiue height; and was suddenly dashed, and brought to confusion, by no other engine, then by disturbance of the same consent, through the multiplicitie of seueral lan­guages; being vtterly disabled thereby from assisting one another; and the like hapneth in al things which men goe about.

The seauenteenth fruit: Communication of good works. CHAP. XXIX.

THE other effect of Religious vnitie, is the Communication of good works, among al those that are of the same Order and Familie; and that we may the better discouer the greatnes of this benefit, we must consider what is communicated, and how. First therefore it is certain, that in al good works there be three things to be considered: The encrease of grace which euerie good work doth merit,Three things in euerie good work. togeather with the proportion of glorie and reward in heauen, corre­sponding to the measure and value of the work. And this is euer proper and peculiar to him that doth the work, for it is the priuiledge of Christ our head and mediatour only, by his paynes and passion to haue merited grace & glorie for others. The second cōmoditie of a good work is, that it satisfyeth for our sinnes past; & this may be communicated with others, & wholy applyed vnto them, if we wil. The third is Impetration, a great help towards the sauing of our soules; for whatsoeuer we doe that is pleasing in the eyes of God, doth not only deserue a reward for that which is past, but deserueth help for the time to come, to wit, that we may perseuer to the end, and goe forward in vertue, and withstand our ghostlie enemies, ouercome our passions, abide that which is hard & difficult, in fine to obtaine whatsoeuer may conduce to our saluation. And this Impetration may be also conferred vpon another by the wil of him, in whom it is; which is no smal benefit, seing it is in the next degree to that grace, wherin the life of our soule doth consist; for though no man can merit Iustifying-grace for another, he may merit notwithstāding those helps wher­by Iustifying-grace is easily encreased.

2. Now there be two wayes,Two wayes of commu­nicating good works. whereby these things may be communicated: the one, by wil, as it were bestowing my wealth vpon another, by my owne guift; the other without anie expresse act of the wil, but as it were by natu­ral consequence. For supposing that some ioyne in a communitie togeather, it followeth naturally of itself, though none of them think therof, that al their works & merits are cōmon among them, so that the immediat ground of this cōmunication is the bond or tye which is betwixt them; insomuch that where that is, & the streighter & firmer it is, the communion also of merits & works must needs be more ample & ful. And we may declare it by that which passeth in a natural & outward societie or companie, wherof there be diuers degrees: The first is grounded in likenes of nature, which comprehendeth al mankind; and by occasion therof manie things are common among al men, as the seas, and sea-shores, and manie things of that nature. Againe those of the same countrie are more neerly lincked, & haue manie things cōmon among them; as their language, and manie rights and duties. A neerer degree then this, is to be of the same towne and cittie; wherin manie more things are common, as the streets, the Courts, the Lawes, Churches, Customes. The neerenes of affinitie & kindred is yet a streighter tye; & the neerest of al is of those that be of the same [Page 148] household and familie, wherin al things are common, possessions, monie, household-stuffe, nobilitie also and honour. In like manner in the spiritual coniunction we speake off, the greatest societie comprehendeth al that are in the state of Grace and Charitie; and as among them doubtles manie things are common, so euerie particular man among them hath some share of the good deeds, which are done by al the rest. Which Dauid reflecting-on did much re­ioyce saying: I am partaker with al that [...]eare thee, and that keepe thy Commandmēts; For in this sense S. Ambrose and diuers others interpret this place.Psa 18.63. Besides this general coniunction of al good and godlie men, al Religious people, of what­soeuer Order or Institute they be, haue a neerer tye, grounded in the profes­sion of the same Euangelical perfection in the same Vowes, & abrenuntiation of al earthlie things. Neerer then this, is to be of one and the same Religious Familie, where al haue the same Superiours, and Rules, and rites, the self-same end, commodities and incommodities, and al things common among them. Wherefore as in a wel-ordered Familie, whatsoeuer one brother acquireth, he acquireth it not to himself alone, but to al the rest of his brethren; & in a com­panie of marchants, the gayne of euerie particular man, redounds to the benefit of the whole Companie, & the encrease, which ariseth, is equally diuided amōg them al; much more the spiritual lucre must needs extend itself to al such Bre­thren and Fellowes as are linked togeather by a spiritual knot and tye, which is yet more euident in the example of a man's bodie, the coniunction of the members wherof doe expresse the coniunction of Religious people more na­turally, then anie thing els. For we see, that the bodie receaueth sustenance so, as though one member take paynes in getting it, an other in chewing, another in disgesting it, yet the iuyce and nourishment is equally de [...]iued into al the members; al are refreshed, al are strengthned by it, without anie contention or difference. And seing it hapneth thus in Nature, shal not Grace haue the like effect? yes doubtles; and the more perfectly, by how much the power of Grace is greater, and more effectual. To which purpose S Leo sayth: ‘Though euerie member be not alike beautiful, and in so great varietie of parts, al cannot de­serue alike;S. Leo s. 10. de Qua [...]r. yet the connexion of Charitie maketh that there is a communica­tion of comelines. For they that be vnited in holie loue, though al of them be not [...]ich in grace alike, yet they are glad of one an other's good; and so that which they affect, cannot be anie wayes strange vnto them; because they that reioyce at an other's profit, encrease their owne riches.’

3. S. August [...]n encumbred with Pastoral care, writing to the Monks that had seated themselues in the solitude & quiet of the I [...]and Capraria, expresseth in himself this,S. Augustin Ep. 81. which we haue sayd, and speaketh thus: ‘When we think of the quiet which you haue in Christ, though we be in continual labour, yet in your charitie we also doe repose. For we are but one bodie vnder one head; so that you in vs are ful of busines, and we in you are ful of quiet; be­cause if one member suffer, al the members suffer with it. And els-where he sayth thus:lib. 50. Ho [...]il. H [...]. 15. Reioyce with him, vpon whom God hath bestowed grace; and in him thou art able, for what thou art not able in thyself; Per­haps he is a Virgin; loue him, and his virginitie is thine; Againe thou hast more patience; let him loue thee, and it is his. He can watch long; if thou dost not enuie him, his labour is thine; Perhaps thou [Page 149] canst fast longer;How Reli­gious peo­ple partake of one an other's merit, if he loue thee, thy fasting is his, because thou art in him; properly thou and he are not al one, by charitie you are.’ This therefore is the effect of charitie; for tying mens harts inwardly togeather, and interlacing them one within another, consequently their works are mingled and com­mon among them. And if the meere habit of charitie be so powerful, what wil not the State of Religion founded in charitie be able to doe? For the tye of charitie may be broken, the state cannot be forsaken; and it hath not only naturally in itself al the force and strength of charitie, but addeth a per­manencie and an euerlasting obligation, from which we cannot goe back. Wherefore if we take things right, we may be iustly thought in Religion to loue God with so manie soules, to worke with so manie hands, to runne about good things with so manie feete, to beare hardnes with so manie shoulders, as we haue companions; because they doe al these things for our benefit, and not for themselues only.

4. Dauid was leading his Armie against the enemie;1. Reg. 30. part therof being wearie stayd behind; the other part pursued on, and became maister both of the field, and of a great bootie; whervpon some stood stifly, that they that re­mayned behind, should not share with the others in the prey; and at the first sight they seemed to haue reason. For why should they that had taken no pay­nes, nor runne anie hazard, taste the fruits of others labours? Againe, why should they that had bought the victorie with the price of their bloud, and hazard of their life, giue part of the reward to others? Yet let vs see, how holie Scripture condemneth the opinion of these men, and what Dauid's iudgement was in the busines, who certainly was a very wise man. Holie Scripture doth so farre dislike their doings, that it calleth them wicked and vniust dealers. And Dauid pronounced this sentence vpon them: you deale vniustly; for certainly the part must be equal, of him that goeth to the combat, and of him that remayneth with the baggage. Could there be a cleerer testimonie of Religious cōmunion? For if it hold among souldiers, and be, as the Scripture sayth, euer since a constant law in militarie discipline, by reason of the connexion of fellowship which is in an armie; why should not the same law be in force in Religion, and euerie one be par [...]a [...]r of that which anie one among them hath laboured? For Religion is a spiritual armie; and of these spiritual troupes the true Dauid CHRIST our Sauiour is General and Leader; heer be none that contend, that their works be not diuided with others; rather they desire it for their brethrens good (which is charitie) and for their owne: for euerie one spen­ding himself in common, employeth but one man's labour, but enioyeth on the other side the labours of as manie as are of that Religious Order. Wher­vpon S. Macarius sayth excellently wel:S. Macarius Hom. 3. ‘The Brethren must conuerse togea­ther in loue and ioy; and he that worketh, must say thus of him that [...]ayeth: I am partaker of the treasure which my brother getteth, because it is common; And he that prayeth, must think with himself of him that readeth: The fruit which he reapeth by reading is my gayne. He that wayteth, must think thus: My seruice redounds to the benefit of al; for as the parts of a man's bodie are manie, and yet it is but one bodie, and they help one another, euerie one per­forming his seueral office; as for example: the eye seeth for the whole bodie; the hand worketh for the rest of the members; the foot, when it goeth, carrieth [Page 150] al the other limmes; so the Brethren must yeald seruice to one another, and he that readeth, loue him that prayeth, reioycing in it, and thinking with himself: He prayeth for me.’ Thus sayth S. Macarius.

The rich treasure communi­cated by participa­tion.5. Now to what a masse of infinit treasure must it needs amount, if al the riches of so great an armie, as almost al Religious Orders are, be brought into one heape? Prayer, Contemplation, Mortification of our passions, strife and victorie ouer temptations, and an infinit number of good thoughts, some inflamed with charitie, some adorned with humilitie, and other vertues, al which are internal; the punishing of the bodie by fasting, watching, and other austerities; the suffering of diuers incommodities, the performing of humble offices, paynes-taking for the good of our neighbour, heat and cold, iourneys to and fro, hazard oftimes of our verie life; what can a man wish for more, then sitting stil (if he be so commanded) in his chamber, to be partaker of al the labours, which those of the same Order in so manie parts and pro­uinces of the world as they are spred, doe vndergoe, in preaching, and praying, and helping of soules, finally in performing deuoutly so manie good deeds, or suffering patiently and couragiously so manie euils? Neither can a man easily guesse or declare, in how manie occasions the merits of others in Religion do afford vs help; for if temptation rush-in vpon vs, they procure armour to defend vs; if through infirmitie we begin to wauer, by their meanes strength and constancie is afforded vs; if we be to ask anie thing of God, or to appeare before his Infinit Maiestie vpon other occasions, we shal not need to feare to appeare emptie in his sight; because we are put in fauour with him, not only by our owne good deeds, but by the deserts of others; their influence into our prayers adding grace and weight vnto ours. What need I say more? Our coldnes, our faults, and sinnes are so recompensed on the other side with the good offices of them with whom we liue, that he is more pleased with their dutie,A [...] D [...]dacus Guia. then prouoked with our offences. To which purpose it is recorded of D [...]dacus Guia (who was one almost of the first Fathers of this our Societie, & a very holie man) that he was wont to say, that as euerie bodie refuseth a crackt groat, if it come alone; but if it be told-out among two or three thousand other peeces, it passeth current; so men that are imperfect, and haue litle in themselues, that can be pleasing to God, yet because in Religion they come with others that are perfect, the riches of the perfect supplye their penurie and want. [...] This was giuen vs plainly to vnderstand, when Abraham praying for the fiue Citties, God shewed himself readie to spare them, if fiftie, or thirtie, or ten iust men could haue been found in them. For if by reason of the neernes which is betwixt men of the same towne, the vertue of so few would haue been so beneficial to so manie wicked people, much more by reason of the vnio [...] [...]hich is farre greater and neerer in Religion, the vertue and holines of manie wil counteruayle, I do not say the haynous offences, but the infirmitie of a few. We see that God hath often punished a whole Familie, or cittie, or armie, [...]s. 7. for one man's fault; and particularly when for Achan his couetousnes in stealing something out of the enemie's camp, the spoyles wherof were wholy vowed to God, he suffered the whole house of the Children of Israel to be put to flight and to the sword by the enemie. Wherfore if one man's fault was preiudicial to so manie, shal not the vertue and goodnes of manie [Page 151] be able to benefit one man? specially considering the goodnes of God is infi­nitly more inclinable to mercie then to rigour, and doth more willingly take occasion to shew his bountie, then to punish.

The eighteenth fruit: the bond of Vow. CHAP. XXX.

ANother commoditie is the bond of Vow.What a Vowe is. A Vow, as the lear­ned define it, is a Religious promise made to God freely of our owne accord, of some better and more excellent good. Which verie definition being common to euerie Vow, shew­eth that a Vow is very beneficial, both in regard the matter of it must be no ordinarie thing, but some thing more then ordi­narie; and because it contayneth a kind of contract betwixt a soule and God, with whose Infinit Maiestie to enter couenant, must needs be both profitable and glorious. Now amongst al Vowes, the Vowes of Religion without al question haue the chiefest place, and consequently bring great profit to our soules. And first (as S. Thomas sayth) whatsoeuer we doe by Vow,S Thomas 1.2. q 88. 1. c & Op. 17. c. 12. The bene­ [...]it of a Vow. is much more meritorious in itself, and more grateful to God, then if we did the same thing without anie such tye or obligation. For if we doe an act of an inferiour Vertue vpon a higher motiue, or commanded by a higher Vertue, that act must needs be higher, and more noble; as an act of Iustice or Fortitude, done vpon motiue of Charitie, or commanded by Charitie; and consequently the Vertue of Religion being higher then anie Moral Vertue, and a Vow being an act of Religion, whatsoeuer Moral Vertue we exercise by obligation of Vow, it must needs be higher and of greater value, then if we did the same out of the proper motiue of the Moral Vertue.S. Aug de Virg c. 8. S. Augustin deliuereth the self­same doctrine in his Treatise of Virginitie, where he speaketh thus: ‘Virgi­nitie itself is not respected, because it is Virginitie, but because it is dedi­cated to God; it is kept in the flesh, yet it is the spirit of Religion and deuo­tion which keeps it; by which meanes the Virginitie also of the bodie is spiritual, which pious Continencie doth vowe and keepe. And a litle after: That Continencie is to be reckoned among the goods of the mind in a more honourable place, wherin the integritie of the bodie is kept, vowed and consecrated to God the Creatour of soule and bodie.’ And this which S. Augustin sayth of Continencie, may be sayd of al other Vertues; as that the works of Obedience, Humilitie, Temperance, and others ennobled by Religion, and done by obligation of Vow, are much more rich and pretious.

2. An other reason is, because euerie good thing is alwayes better, by putting an other good thing to it. Now the verie promise of a good thing, is good; as we may see by that which hapneth dayly among men. For vnlesse a bodie be a verie clowne, he must needs loue and thank a man not only for doing, but for promising a good turn; and consequently it is better [Page 152] and more gratful to God to vowe a thing and doe it, then to doe it only. Besi­des a work offered by Vow, is incredibly much better then the same work offered by itself; because by Vow we doe not only offer the work or act, but the power, which is our wil and freedome, renouncing it wholy and disa­bling ourselues from not willing, or not doing it euer after. To which purpose S. Anselme brings a knowne Similitude of one that giues away not only the fruit,S. Anselme lib. Sim l. S. Bon [...]uenture in Apo. paup. but the tree itself. And S. Bonauenture sayth thus: ‘Acts of Vertue may be done either out of our meere free wil, and so they haue only the perfection which is in the vertues themselues; or besides our wil, we may adde the obli­gation of Vow, & this bringeth with it the perfectiō of a State; because no man can be in state of perfection, that retayneth freedome of doing, or not doing. Now the necessitie which a State doth bring, is so farre from diminishing Per­fection, that it doth wonderfully encrease and perfect it; because of a temporal thing, it maketh it to be eternal, & of ours, Diuine, dedicating not only the action, but the wil to God, and offering it fully and wholy vnto him, slayne in a most noble Sacrifice: which Wil being a good inestimable, so neere to man and so deere, that in regard of it he contemneth al other things, the guift therof must needs be most acceptable, and most pleasing to God. Where­fore as he that hath both vse and possession of anie thing, doth possesse that thing more perfectly, then he that hath the bare vse of it; so he that offereth to God not his work only, but his free wil, doth giue himself more perfectly vnto him.’ Thus sayth S. Bonauenture.

3. An other thing of great consideration is, that wheras the chiefest com­mendation of our works dependeth of our wil, as of the root from whence they spring, the better our wil is, the better also are our works, and the more commendable. And doubtles among manie qualities of a good wil, it is none of the least, that it be firme, setled, constant, and perpetual, and farre from that which holie Scripture finds fault with,Prou 13 4. Aristotle. 2. Eth. 4. saying; The slouthful man wil, and wil not. Insomuch that Aristotle was also of opinion, that Vertue must worke firmely, and immouably, as he speaketh; and we may gather it to be so,They that vowe, are like the Blessed in [...]eauen. by the contratie. For as it is il, to doe euil out of frayltie, or out of weaknes of iudgement; but much worse, to do it out of a peruerse obstinate wil of committing sinne, and persisting in it: so al acts of Vertue are good and laudable, but certainly they are without comparison better, which are done with a more deliberate and setled resolution; and as they that are so maliciously euil, are like to the Diuel, and the damned with him, who can not be wonne from their peruersenes: so the others are like the Blessed in heauen, whose wil is so tyed to that which is good, that it can neuer departe from it.

4. And what meanes is there to settle and tye our wil, but by a firme and solemne promise, which may last for euer? For there be bonds to bind the bodie; and bonds to bind the soule; but with this difference, that our bodies may be bound whether we wil or no, and by the like violence the bonds may be knockt-of againe; our mind and soule cannot be bound, vnlesse it bind itself; and hauing bound itself, it is neither in our owne, nor in anie humane power to vnbind it.

5. And the greatnes of this benefit wil be the more euident, if we consider on the one side, our owne infirmitie, & on the other side the bold obstinacie of [Page 153] the Diuel in oppugning vs, both in their kind being very great. Wherefore ther can not possibly be a more necessarie defence then a Vow and promise;The power of a Vow, to defend. in regard our frayltie is thereby strengthned, and his attempts barred. For as suiters, when they see that the mayde, whom they made loue to, is married to an other, turne their thoughts another way; so when our ghostlie enemies see vs espoused to God, they loose their hope of intangling vs againe in earthlie things; and therefore leaue to sollicite vs, least to their owne greater tor­ment they encrease our crowne. And what could be more fit to hold our wil fast and steadie (it being naturally so frayle and slipperie) then the obliga­tion of Vow? For it doth not perswade or moue vs only, but it forceth vs; as S. Bernard doth insinuate in these words: A happie necessitie, which, as a holie man sayth, forceth to the better. The holie man, whose name S. Ber­nard concealeth,S. Bernard de precep. & disp S. August. Ep. 48. is S. Augustin. For in his Epistle to Armentarius he speaketh thus: Doe not repent thee that thou hast vowed; rather be glad that now thou canst not doe that, which before thou couldst to thy losse. Set vpon it therefore with vndanted courage; and by thy deeds▪ make thy words good. He wil assist, who desireth our vowes. It is a happie necessitie; which forceth to the better. ‘Wherefore as we tye vines and tender sprigs to strong stakes in the ground, to hold them vpright; so if men did know, how weak and vnconstant they are by nature, they would easily see, that nothing can be more for their soules saluation, then to fasten to God this wil of theirs so frayle and pliable, and settle it by promise of Vow perpetually in his ser­uice.’ We reade in Genesis, that Isaac was bound when he was to be sacri­ficed; and doubtles he was willing to it;Gen. 22. otherwise it could not haue been done, his father being an old man, and Isaac in the prime of his youth and strength. Wherefore seing he was so willing, as his consenting thervnto doth testifye; what was the reason, why the father▪ thought it fit to bind the sonne, or the sonne would haue himself bound? Doubtles to the end his good wil being bound in the same bonds his hands were, it might not afterward withdraw itself vpon anie trouble or chance that might happen. Wherefore it was not out of feare, but out of courage; neither was his wil therefore the colder, but the more constant, and so very resolute, as to prouide, that he might euer haue the same wil, and neuer be able to contra­rie it.

6. In like manner in euerie Common-wealth there be lawes to keepe men in order, and in some special cases of greater consequence they exact an oath; as when they leauie souldiers, make Officers, marrie, or treate among themselues almost of anie other busines of moment, for buying and selling, and the like, it is the practise of al nations to conclude it by some forme of oath; making account that by this meanes they prouide suffi­ciently for their owne and others constancie and assurance; yet th [...]se are but natural and humane things, which Nature itself hath strength enough to compasse, and the Diuel doth not much busi [...] himself in opposing them. Much more necessarie therefore and behoofful are the bonds we speake of, as in matters so farre aboue our natural abi [...]itie, that it is wonderful hard to goe forward with them, wonderful easie to fayle and giue back; so that we haue great reason to say with the Prophet Dauid: I haue s [...]orne and resolued [Page 154] to keepe the iudgements of thy Iustice. Ps. 118.116.

7. Moreouer by this chanel, as I may cal it, of the Vowes, Grace doth flow more plentiful into our soules:Vowes, a means to encrease grace. both because our so liberal offer doth stirre vp God to be more liberal towards vs, and because, as a vessel that is plunged ouer head and cares in water, so our soule thus plunged, as I may say, in that infinite Goodnes, and so neerely linked to it, must needs be replenished with al kinds of heauenlie guifts; and finally because, being by Vow registred and inrolled among the goods and possessions of God, what he bestoweth vpon vs, he bestoweth in a manner vpon himself, which doubtles makes him the freer in his guifts.

8. But to establish this doctrine of the benefit of Vowes vncontroulably, we must take away the errour of some ignorant people,A vow doth make the act more voluntarie; who think that a Vow taketh from the dignitie and worth of a good deed; because if a thing be done without Vow, it is voluntarily done; if by Vow, it is necesarie. But they mistake the name of necessitie; and doe not reflect, that there is a na­tural necessitie, and a voluntarie necessitie: natural necessitie barreth free­dome and power to choose,And more merito­rious. such as is in a stone, or in a beast; and nothing which is done after this manner, can deserue reward or commendation; the same is, when by outward violence a man is compelled to doe anie thing. But the necessitie which ariseth of an obligation voluntarily vndergone, doth not lessen the merit of the work, but encrease it; for both the work is voluntarie, and also the obligation, being entred and continued vpon a set wil and purpose. What shal we say then, if a man repent him of his Vow; and be vnwilling to performe it? In this case, the distinction which S. Thomas giueth,S. Thomas. Op. 18 c. 12. must take place; to wit, that the matter of the Vow may be distasteful to vs, and yet the Vow please vs; as if a man haue made a vow that he wil fast; and fasting begins to be troublesome and irksome vnto him, and consequently he fasts vnwillingly and with trouble of mind; and yet because his vow binds him, he will fast; this is enough not only to make that he doe not sinne; but merit more then if he fasted with­out vow. Which S. Anselme doth illustrate with this example:S. Anselme l. 1. Somol. ‘Oftimes (sayth he) we see, that if a man be to be out, he will haue himself first bound, and protests besids, that he wil not be vnbound, though he should desire it; wherefore if it happen afterwards, that ouercome with payne he crye out to be vnbound, the Chyrurgian goeth on, til the cure be done, and then the Patient himself is glad, that they did not giue eare vnto him; and his cutting cures him, though he was then vnwil­ling to abide it; but indeed, when he cryed out, he repined not at the cure, but at the sharpnes therof. In like manner, when a man in the beginning doth willingly put his neck vnder the yoak of Religion, and wil be vnder another to be cured by him, if afterwards he meete with anie thing from which his wil hath auersion, he abides it, because he is bound; and that verie medicine doth him good, though it be taken with not so good a wil; and it giues him health, which he would haue refused, if he had been free; and when his sicknes is gone, he is glad he could doe no other.’ Thus sayth S. Anselme.

[Page 155]9. Wherefore seing (as I haue shewed) there cannot be a streighter bond to tye vs to God,God par­ticularly bound to them that bind them­selues to him by Vow. then the bond of Vow, we may easily discouer, how manie commodities doe accrue vnto vs out of it, both in regard it binds vs to be constant, and neuer at no time, nor for no temptation, to flinch away from him; and because it cannot be, but that we should receaue from God manie other vnspeakable benefits, by reason of so neere connexion with him. For, as if a man be bound to a poste, the poste is also bound to him, so he that binds himself to God, obligeth in a manner God to himself, and (as I sayd) al his goods and heauenlie treasures, with him. So that we may iustly make account, that this is one of the special fountaines of Grace, which we haue in Religion, whereby manie other spiritual guifts are deriued vnto vs; light to vn­derstand, seruour to embrace, strength to execute that which is good, and finally abilitie to runne in the way of God with ioy and gladnes of ha [...]t, which must needs redound vnto vs from the Father of lights, the Father of al consolation, being bound to him, and he to vs, with that triple corde, which is not easily broken.

10. Wherefore with great reason doth the Holie-Ghost exhort and inuite vs, willingly to put ourselues into these bonds of wisedome in these words:Eccl. 6.25. Put thy foot into the shackles therof, and thy neck into the collar; floope thy shoulder and carrie it, and be not wearie in the bonds therof. Happie chaynes, and bonds to be wished, which therefore holie Scripture tear­meth, not chaynes, but collars or necklaces, adorning rather then bin­ding the neck; for they are not of iron, hard, and seruil, but of gold, noble, and pleasing; not burthening, but honouring him that beareth them; not barring, but rather enlarging and establishing our freedome.

The nineteenth fruit: A safe and quiet death. CHAP. XXXI.

THE benefits, of which we haue hitherto spoken, are very great; yet what would they al auayle vs, if our life ful fraught with vertue and heauenlie guifts, as a ship laden with rich marchandise, should at the howre of death, as it were, in the mouth of the hauen, suffer shipwrack? Wherfore to make al things sure and euerlasting, Reli­gious people haue this priuiledge among the rest, that they are armed for death, with manie special helps and comforts, which is worthily to be recko­ned among the greatest commodities it hath.

2. Three things are dreadful at the howre of death. For first, death itself is mightily distastful, and (as the Wise-man sayth) bitter; yea, [Page 156] the on [...]ie memorie therof is very greeuous;Three things d [...]idful at the ho [...]re of death. secondly it is dangerous, in re­gard the Diuel is then most busie and violent in tempting vs, and soun­deth a man on euerie side; thirdly it is the more terrible, in regard of the dreadful doome that followes; which (as S. Gregorie speaketh) the neerer [...] doe in a manner touch it, E [...]cl. 4.24 moral. c. 28. the more we feare it. Religion takes away al these things, and giues vs pleasure, in steed of bitternes; securitie, in steed of danger▪ assured hope, in steed of excessiue feare. And if we doe but con­sider what passeth ordinarily among men, we shal see it euidently to be so. For that which is wont to greeue men most at that time, is to leaue their wealth, honour, pleasures, commodities, their wife and children, their brethren and kinsfolk, and their dearest friends; finally soule and bodie must pa [...]te, hauing liued so long and so louingly togeather. In Religion almost none of al this is to be found.Religion free from al three. For when they forsooke the world, they left al outward things, wealth, and honour, and al carnal propinquieie; so that they are in a manner the onlie men that are wholy free from this manifold vexation, which doth so trouble wordlie people. They grieue not for losse of riches; the loathnes of leauing their children vnder age, doth not lie heauie vpon them, not the ca [...]e of their future welfare; they are not troubled how to make their wil, or dispose of their families, or pre­uent losses, which oftimes befal house-keepers. Which happines of Reli­gious people,S. Iohn [...] Hom 14. in 1.Tim. S. Iohn Chrysostom doth curiously set forth in a certain Homi­lie, wherin he writeth manie other things also in commendation of this course: ‘It is very true (sayth he) that they dye among them, for their bodies are not immortal; but they doe not make account, tha: death is death. They sing Hymnes when anie doe departe; and they cal it not a buryal, but a pompe, or procession, and a sending of one of their companie before them; yea they dare not say, the man is dead, but consummate. Therefore they giue thanks, and glorie, and reioyce, euerie one desiring the like passage, to leaue the field in the same manner, to rest from their labour and toile, to see Christ. And when they are sick, their wife doth not stand by, with her hayre in her eyes, not their litle children lamenting the want which they shal shortly find of their parents; nor their seruants wearying them at the last gasp with their vntimelie requests, to leaue them commended to some bodie after death: but free from al these rubbes, their soule is wholy bent vpon this one thought, how it may giue-vp the last breath to God, in greater grace.’

2. This therefore, if we wil beleeue S. Chrysostome, is to be reckoned among the fruits of leauing al in time with ioy and merit,The par­ting of soule and bodie gree­ueth not Religious people. that at the last hower they may not torment and vexe vs, when els of necessitie we must leaue them, to our great grief and no merit. Wherefore if anie thing can trouble Religious people at that how [...]e, it is the losse of their life. But of this losse also, they haue but litle feeling; for Religion doth so accustome the mind to leaue the bodie, that euen while it is in the bodie, it is for the most part out of it, busie in the loue of God, & the desire of heauenlie things. For as th [...]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 [Page 157] 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,Phil. 3.20. 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,A Reli­gious man's life is a continual preparatiō for death. 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 him [...]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 commāded, expect his coming with their loynes gyrt, Luc. 12.15. S Greg. hom. 13. in Euāg. and burning l [...]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,Religious people free from temp­tation at the houre of 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 f [...]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 b [...]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.

[Page 158] The com­fortable assistance of our Brethren at the houre of death.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,S. Gr [...]g. 4. dial c. [...]7. & Hom 38. in Euang. 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,Two me­morable examples. 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.Hope of Saluation more 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,S: Hierome [...]p 34. 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, S. Bernard [...]p. 103. to whom in the entrance of Paradise it shal be sayd: Thou hast receaued [...]l things in thy life, but now reioyce heer. S. Bernard also pressing Romanus to breake with the world, followeth the same strayne. The iust man also (sayth he) dyeth, yet securely; his death being a passage from [Page 159] this present life, and an entrance into a better life. It is a good death▪ to dye to sinne, that thou mayst liue to Iustice. This death must necessarily goe before, that a secure death may follow. While thou liuest in flesh, dye to the world; that after the death of the flesh, thou mayst begin to liue to God.ad mil. tēpli [...] And againe in another place: O secure life, where there is a pure conscience! O secure life, I say, where we may abide death without feare, yea desire it with pleasure, and welcome it with de­uotion!’

7. Wherefore me thinks, we may with reason vnderstand that voyce, which S. Iohn heard in the Apocalyps,Apoc. 14.13 chiefly of Religious people: Blessed are the dead, who dye in our Lord;S. Bernard Ep. 21 [...]. because (as S. Bernard discour­seth) Martyrs dye for our Lord, Confessours dye in our Lord. For as he that was neuer at Rome, cannot dye at Rome; so he that liued not in God▪ cannot dye in God; and on the other side, he that while he liued was friends with God, shal also dye in God. And who liueth more in God, then he that hath nothing else on earth to liue in? And it followeth consequently, that their works follow them, and remayne not behind them in earth, as the works of Secular people, that haue spent their life in earthlie labour. And doubtles it must needs be an vnspeakable benefit, to be able at a time, when euerie bodie els is in such feareful danger, and with feare and trem­bling expecteth his Iudge and doome, to looke death in the face, not only without feare, but with ioyful eyes, and a mind chearful and confident, as if they heard a voyce inui [...]ing them as work-men to receaue their hire, or as good and faithful seruants, to [...]ter into the ioy of their Lord, or as a Bride inuited to the bed of the B [...]i [...]egroome in these words:Cant. 4.8. Rise, make haste (my beloued) come from L [...]banus; then shalt be crowned. For thus they are called from Libanus, that is, from the Mountain of perfection, in which they liued, to a crowne answerable to so great perfection.

8. This is the cause,Memora­ble exāples of happie deaths. why a certain Franciscan-Friar, burning with excessiue payne of his whole bodie, found no better ease of his payne, then himself to sing Diuine prayses, and to heare others sing them; and being reprehended therefore by Friar Helias saying: that it might beseeme him better to bestow that last houre in teares and pennance, answered, that he could not doe other­wise, because he knew he was shortly to be with God.

9. S. Gregorie in his Dialogues relateth manie examples of this nature;S. Greg 4. dial c. 47. but that which he telleth of one Antonie, a Monk of his owne Monasterie, is pleasant to heare. This Antonie had warning in his sleepe to prepare himself to dye; but out of his humilitie answering, that he was not prouided for the iourney, it was told him againe, that if it were his sinnes that he misdoubted, he should not need to feare, because they were forgiuen. But yet he stil fearing and quaking, the next night he heard the same voice, and the same warning wa [...] giuen him. Fiue dayes after, he fel into a feauer; and dying in the midst of his Brethren, with assured hope of eternal saluation, went ioyfully to receaue it.

10. He writeth of another called Merulus, a man very feruent and deuout; who on a time saw, as if a white crow had come from heauen, and rested vpon his head. Presently after he sickned, and with great chearfulnes [Page 160] gaue vp his soule to God. Some fourteen yeares after, they chanced to dig neere his graue, and there came forth such a fragrant smel out of it, as if it had been ful of sweet spices and flowers. This and much more we haue by relation of S. Gregorie.

S. Nicolas Tol [...]n [...]n [...]11. It is recounted of S. Nicolas Tolentinas, that six whole moneths before his death, he heard euerie night a litle before Matins, a most de­licate consort of Angels singing, and giuing him as it were a taste of the life to come. How ardently then may we think he did desire that life, to the pleasures wherof he was so pleasantly inuited? He himself can tel vs; for he had often in his mouth that saying of the Apostle: I couet to be diss [...]lued, Phil. 1.23. and to be with Christ. And at the instant of his death, he began to expresse in his voice and speech, great ioy and gladnes; and his Brethren, that were present, asking him the cause of that vnwon­ted ioy, he answered, as if he were amazed and scarce present to himself: ‘My Lord IESVS CHRIST leaning vpon his blessed M [...]ther, and our Father S. Augustin sayth vnto me: Welfare thee, good and faithful seruant, enter into the ioy of thy Lord; with which words he gaue vp the ghost.’

Reginaldus.12. Reginaldus, one of S. Dominick's schollars, hauing warning to pre­pare himself to the last combat with the Diuel by Extreme-Vnction, as it is the vse among Christians, answered thus:‘I feare not this combat; ra­ther I wayte for it with ioy; for long agoe did the Mother of mercie anoint me, in whom I haue great confidence, and to whom I desire to goe.’ Now that he sayth, he was anointed before by our Blessed Ladie, it hapned thus: Manie yeares before being very sick, the Queene of heauen appea­red one night vnto him, while he was awake, with two other Virgins in her companie; and coming to him, annoynted his eyes, his eares, his lips, and his hands, with an ointment which she brought, and with her owne hand as he lay, and also his feete in preparation of the Ghospel, as she sayd, praying as it were out of a book.

Adulphus.13. The like fauour she shewed to Adulphus a Franciscan-Friar, who forgoing the Princedome of Alsaria, lead an humble life in that holie Fa­milie; and coming to dye, this vniuersal Patronesse and Mother of al Re­ligious people, came vnto him, accompanied with infinit troupes of An­gels; and finding him fearful, encouraged him in this manner: ‘Sonne, what dost thou feare? or why art thou troubled at the coming of death? Come boldly; because my Sonne, whom thou hast serued faythfully, wil giue thee a crowne of glorie.’

S. Bernard [...] 26. in Cā [...].14. We see also what S. Bernard sayth of his brother Gerard, who at midnight, and almost at his last breath, brake forth in these words of the Psalme:‘Prayse God from heauen, prayse God on high. It was then, ô Brother (sayth S. Bernard) day with thee, at midnight; and night was lightned as the day. I was called to this miracle, to behold a dying man reioycing, and bragging ouer death: Death where is thy victorie? Death where is thy sting? It is now no sting, but a gladnes, now a man dyeth singing, and singeth dying.’

[Page 161]15. And the like examples of such as dye most quiet and sweet deaths, and with much expression of excessiue ioy, euen in the flower of their youth, when life is sweetest, happen dayly without number in al Religious Orders. Truly in ours,Examples of chearful dying, in our Socie­tie. though it be the last, and the least, partly I myself haue seen manie, and partly haue had by relation of others, that haue seen them; as of one, who being told that he was to looke shortly for death, did for verie ioy embrace him thrice that told him of it. Another hauing had the like message, did what he could to sing the Hymne Te Deum, with great signes of ioy, though his voice and strength were almost quite spent. Another, when he was giuing vp the ghost, began to sing that verse of the Psalme: I haue reioyced in the things that haue been sayd vnto me; we shal goe into the house of our Lord. I might relate manie more, but because I wil not be tedious, I wil content my self with one.

16. William Elsinston, William Elsinston. borne in Scotland, of good extraction, rare for vertue and wit, was admitted into our Societie, a verie youth. Not a ful moneth after, he fel into a burning feauer, which brought death into his face, but yet was alwayes wonderful chearful, and shewed it in his speaches and countenance, and in whatsoeuer he did, thinking he could neuer thank God enough, that he dyed in Religion. When he began to draw on, his Bre­thren flocked into the roome where he lay, and seing them he cryed out: O glorious death attended by so manie Angels! And expressing exceeding ioy, he sayd further; Doe you not see, doe you not see the Angels? And calling vpon▪ is good Angel, he spake with him for a while, as if he had beheld him with his eyes; and related, that he told him, he should passe through Purga­torie, but not stay long there. Whervpon one asked him, in what shape he saw his Angel, and he pointed at a youth that stood by, and sayd: He was like him. Soone after, his soule was so ouerioyed, that his bodie did as it were leape vpon the bed, as he lay, weakned, as he was, with a deadlie sicknes, to the great admiration of the standers by, who had neuer seen the like; and tur­ning his eyes back to the beds head, with chearful countenance, and mutte­ring something which could not be vnderstood, he shewed, that he saw some­thing that did giue him great contentment; amidst wherof suddenly stopping, he gaue vp the ghost, as if he had layd himself downe to sleepe. What can be more happie, or more desireful, then such a death? Or who is there, that, were he to choose, had not rather dye such a death, then as Princes are wont to dye in their Royal pallaces, in their Beds-of-state, in their silks and purple garments, amidst their seruants and retinue? And certainly, this yong man being but a Nouice, came not to so sweet an end, and so, easie a combat with the enemie, and so happie a passage out of this life, by long exercise of vertue, and strong habits therof; but if anie cause can be giuen therof, it must needs be the force of Religion itself, and the grace of God chiefly-bestowed vpon him in that plentie, in regard of Religion; so that by this one example we may euidently see, how farre more securely and more sweetly this last act of warfare (as Iob doth cal it) is shut-vp in a Religious state.

The twentieth fruit: that it is a signe of Predestination. CHAP. XXXII.

THE Kingdome of Heauen is so infinit a happines, and the paynes of hel so infinit a mischief, that whosoeuer belieues them, should in reason haue no other care, nor feare, then least he leese the one, and fal into the other; specially seing they so necessa­rily follow one vpon the other. Insomuch that if God had reuealed, that among al the men that are, or euer were, and shal be, one among them al should be damned to hel-fire, euerie one might iustly liue in continual feare and trembling, least he might be that vnhappie and vnfortu­nate man, vpon whom that dreadful lot should fal. But now seing God hath so often, and so certainly, and so plainly told vs, that manie walke the broad way of perdition, M [...]th. 7.13. few find-out the way of saluation, what care, and circumspec­tion, and feare, ought euerie one to stand in?

2. In which so iust occasion of feare, we cannot in this life haue a greater comfort,Wi [...]hout hope of predestina­tion there is no com­fort. then to light vpon some signes of our eternal saluation and predestination. For S. Bernard sayth truly: When doth God leaue his Elect without some signe? or what comfort could they haue, standing doubtful, betwixt hope and feare, if they were not worthie of some testi­monie of their Election? God knoweth who are his; and he alone knoweth whom he hath chosen from the beginning;S. Bernard inoct. pas [...]h. ser. 2. but among men who is there that knoweth, whether he be worthie of loue or hatred? Wherefore seing it is certain, that we can haue no certaintie in this kind; if we may at least meet with some signes of our Election, wil not al things be more delightful to vs? For what rest can our spirit haue, so long as it hath no hope of predestination?

3. This then is the fruit of a Religious state; and truly none of the least, that it giues vs so certain a hope,Signes of Predesti­nation in Religion. and so cleere a signe of our pre­destination, that, without expresse reuelation, we cannot haue a grea­ter. For first we haue the signe, which our Sauiour himself giueth, when he sayth: He that is of God, heareth the words of God. Whervpon S. Ber­nard els-where speaking to the Monks of his Order,Io. 8.47. biddeth them be of good cheere, hauing reason to belieue they are of the number of the E­lect, because they heare the word of God so willingly,S. Bernard s. 1. Septuag. and with so great fruit. And this is natural to the state of Religion. For their chief and continual food is whatsoeuer proceedeth from the mouth of God; receauing it by prayer, meditation, and reading of good books, and principally by giuing eare to that word of God, which called them out of Aegypt to his Diuine seruice. For the hearing and obeying of this word alone, is a great signe of [Page 163] their predestination,Io. 10.16. by that reason of our Sauiour: My sheep heare my voice; though indeed they did not then only giue eare vnto it, and follow it, when they forsooke the world, but doe continually hearken vnto it, remayning in Religion vpon command of that voice, and spending al their life in doing according to his voice deliuered vnto them by obedience; so that none can haue more right, then they, to that saying of our Sauiour: Blessed are they that heare the word of God, Luc. 11.28. and keepe it.

4. There be other signes of Predestination, wherof S. Bernard discourseth at large speaking to his Brethren,S. Bernard s. 2. in oct. Pasch. and draweth them at last to these three heads: If (sayth he) thou refrayne from sinne; if thou doe worthie fruits of pennance; if thou work works of life. Al which three can they be bet­ter, more perfectly, or more plentifully performed, then in Religion? or where are they to be found, if not in Religion? And of euerie one of them I haue spoken sufficiently heertofore.

5. Another 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, Matth. 7.13. 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,S. Greg. 32. mor. [...].17. 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,S. Laurence Iustin. de pers [...]mon. con. 7. 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 Hierusa [...]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 ma [...]ter seing we haue a plaine promise of our Sauiour?Eternal life promised to Reli­gious. 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;Matt. 19 29 which may be an argumēt, that the Holie Ghost would haue it particularly knowne for a most certain truth,Mar 10 [...]1. Of the hundred-fold,Lu [...]. 18.29. 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 wha [...] 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 [Page 164] 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. L [...]k [...] speaketh more signally:Luc. 18.29. 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, 1. Cor. 13.8. 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 thou [...]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.

S. Antonie of Padua. The estee­me that ought to be made of Predestina­tion.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.

S. Francis11. 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 [Page 165] 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 care or trouble for it, but that they re­maine in those places. What greater comfort therefore can we haue, or desi [...] in this our pilgrimage, or rather banishment?

12. The Apostles came on a time to our Sauiour, reioycing that in his name the Diuels did obey them.Luc. 10.20 Our Sauiour made answer: Reioyce not in this, but reioyce, because your names be w [...]itten in heauen. In my opinion, the same may be sayd of Religious men; let others reioyce in their wealth, or in the fauour they are in wi [...]h men, or in the preferments which they hope for, or haue al­ready gotten; we haue a farre greater and better ground of reioycing, that we haue so certain a signe & token to perswade vs, & make vs verily beleeue, as indeed we ought, that our names are written in the Booke of Life, drawne in the breast of Almightie God,The grace of Prede­stination a fountain of ben [...]its. with the bloud of the Lamb; which benefit is not reserued meerly for the world to come, but is the verie fountaine and of­spring of al other benefits, which in this life are bestowed vpon vs. For, as the Apostle writeth, whom God hath predestinated, these [...]e hath called; and ha­uing called them,Rom. 8.30. he confirmeth and strengthneth them, and multiplie [...]h his gui [...]ts vpon them; he defends them from the assaults of the Enemie, either keeping him quite off, or giuing grace that they may make benefit of the temptation; finally, he ordereth al things that concerne them either inwardly or outwardly, in that manner, that they turne al to their good; and it falleth out,Io. 17.11. as our Sauiour a little before his passion sayd to his Father: Whom thou hast giuen me, I haue not lost of them;Sap. [...]. because (as another Scripture sayth) the soules of [...] lust are in the hand of God; and no power vnder God can wrest them from him. Wherefore seing Predestination doth comprehend al these things, looke how much assurance Religion doth giue vs of our predestination, so much also it giueth vs of al the rest.

13. And as it worketh these things with God, so on our part it maketh vs to loue God the more,What Pre­destination worketh in vs. in regard he hath loued vs with so great and so an­cient loue, before the Creation of the world, and from al Eternitie; it maketh vs also contemne and loath al earthlie things, as being fully possessed, that the heauenlie glorie, and those infinit treasures, through the goodnes of God, are due vnto vs. and layd vp for vs. For, as a yong Prince, that is bred vp to a Kingdome, takes great pleasure in that hope, to which he is borne, and it breeds a kind of Maiestie in him, and greatnes of spirit, that he disdaynes al inferiour things: so we also considering, that we are ordained for that heauen­lie [Page 166] kingdome, must needs with a generous and noble hart disdayne al the fayre offers of the world, as not beseeming our worth; and so much the rather, because a yong Prince may be cut-of from his hopes by manie chan­ces; but they that are chosen by God, cannot be put by it by anie force o [...] misfortune.

The one and twentieth fruit: God's special care and protection. CHAP. XXXIII.

A memora­ble exam­ple of S. Francis. WE reade that S. Francis, when he had founded his Order, and that it began to spread, being very careful to aduance it in al sanctitie of life and Regular discipline, if anie thing hapned contrarie, or that God did reueale vnto him anie sinister ac­cident, that was to fal out heerafter, was wont to giue him­self so to weeping and greef, that it was like to cost him his life. ‘Wherefore being once at his prayers, commending this his Familie with great earnestnes to God, our Sauiour is sayd to haue spoken to him these comfortable words: Francis, why dost thou trouble and vexe thyself, when anie of thy Friars doe leaue their Order, or commit anie scandalous thing in it? Dost thou take thyself to be sole gouernour of this flock, and that I am not also gouernour of it, higher then thou? Who planted it but I? or who calles men to penuance, or giues them strength to perseuer when they are called, but I? I brought them hither; I wil stay them, and keepe them▪ If they fal, I wil rayse others in their place. Wherefore I directly command thee, that heerafter thou torment not thyself so much, but know that I loue this Familie; and if one returne to his vomit, I wil rayse another in his place, that shal haue his crowne; and if he be not yet borne, I wil cause that he shal be borne; and if there remayne but three in it, I wil not therefore euer leaue it, but it shal be alwayes my Familie’ Thus spake our Sauiour to S. Francis; and the like we may imagin, and indeed ought to beleeue of al other Religious Orders, their cause being the same. Wherefore it must needs be a special com­moditie of Religion; that it is thus particularly guarded and protected by Almightie God, from whose wisdome and knowledge nothing can be hidden, whose infinit power nothing can withstand; so that those whom he doth vn­dertake to protect,Reasons, why God hath par­ticular [...]a [...]e of Reli­giou [...] [...]. must needs do wel.

2. Now there be manie reasons, which may moue God to vndertake the protection of Religious Families; and first of al that which himself gaue to S. Francis, tha [...] he is the Authour of them. He layd the grounds of these Institu­tes; he calleth euerie one that entreth into them; he alone giues them their good desires, and grace, and assistance to perseuer. Wherefore as a father doth [Page 167] loue and take care of his sonne, and a workman of his work; so God doth loue and take care of this so faire a fruit, as I may cal it, of his womb.

3. Another cause may be the encrease of his glorie, which by euerie Re­ligious Order is greatly laboured and effected. For as a gardener takes care of his vines and fruit-trees; and a shepheard of his flock, and shrinketh not for heate or cold, or anie toylesome labour, in regard of the commoditie he reapes therof: so God hath a prouident care of these his flocks, not only out of his infinit goodnes and meere mercie, but (if a bodie may be so bold to say so) for respect of some commoditie; and why may we not say so, seing S. Paul tearmeth such seruants of God, vessels sanctifyed for honour, and pro [...]i­table to our Lord?2. Tim. 2.21 [...]

4. A third reason is Vertue itself and Deuotion, which is so very powerful with God, that putting vs highly into his fauour, it wil neuer suffer vs to be neglected by him.Psa. 40.13. Insomuch that the Royal Prophet sayth: Thou hast receaued me for my innocencie, and confirmed me in thy sight for euer. And in another Psalme:Ps 33.16. The eyes of our Lord vpon the iust, and his eares in their prayers. Manie are the tribulations of the iust, and out of al them our Lord wil deliuer them. And Eccle­siasticus: The eyes of our Lord vpon those that feare him. Ps. 33.20. But that which Zacharie the Prophet sayth,Eccl 15.20 is most remarkable: He that toucheth you, toucheth the apple of my eye. Zach. 2.8. What could be sayd more? He thought it little to say, he toucheth me; but nameth that part of man which is dearest to euerie one, and most sensible; which though it be spoken of euerie bodie that serues God sincerely, yet particularly it sutes best with Religious people; in re­gard they are more diligent and more exact in his seruice, and employ themselues and their whole strength and power in that alone.

5. A fourth reason is in a manner proper only to Religious people. For we find euerie-where, that God is wont to take particular charge and care of those, that are most destitute of humane help. So the Psal­mist speaketh of him:Ps. 9.3 [...]. The poore man is left to thee; thou will be a helper to the orphan;Ps. 145.9▪ and againe: A Lord preseruing little-ones; and in another Psalme: Our Lord protecteth strangers; the pupil, and widdow he wil receaue; for these kind of people haue no humane assistance, to relye vpon. God therefore owes protection to Religious people vpon the same title; for they are truly poore, in regard they haue nothing, and haue giuen away al power of hauing anie thing; they are truly orphans and pupils, hauing forsaken father and mother, and al other things, the friendship of men, the fauour of Princes, the countenance and power of riches; they are most truly orphans, bereft of al human help; and little-ones, hauing humbled and abased themselues so low; finally they are truly strangers, and, as guests and pilgrims in this world, haue heer no permanent cit [...]e. Wherefore to them most of al doth that saying of the Prophet Dauid agree:Ps. 90.1. He that dwelleth in the help of the Highest, shal remaine in the protection of the God of Heauen. For they do not (as Secular people) flye sometimes to the help of the Highest, but dwelling in his house and familie, they liue alwayes in his help, and remaine euer in his protection; and consequently that which there is set downe more at large, must necessarily follow, that he wil [Page 168] shaddow them with his shoulders, and protect them with his shield, that they dread not the night-feare, that is, the secret deuises of the enemie, nor the arrow flying in the day; that is, his open assaults.

Foure com­modities of the parti­cular [...] God ouer Religious Orders.6. Now the commodities which arise of this protection of God, are in­numerable, but may be reduced to foure heads: wherof some concerne our soule, some our bodie, some the conseruation of the whole Order, some are for defence of the same against their enemies. First therefore God hath care of the soules of his seruants, aduancing them in Vertue, and not suffering them to be tempted aboue their strength, but euen when he doth permit them to be tempted giuing them grace, that they may haue the vpper hand to their greater glorie, finally, as a diligent maister labours by al meanes to aduance the schollar, whom he loues, in matter of learning: so God seeketh with al dili­gence and care to put his disciples forward in spirit; that we may truly say of them,Ps. 93.12. as it is in the Psalme: Blessed is the man, whom thou, ô Lord, dost instinct, and teach him thy law.

7. And that he hath such care ouer our soules, wil appeare the more, by the care which he hath ouer our bodies. For if he doe so diligently and louing­ly prouide for our bodies, which are of so base a substance, we may easily vnderstand, how careful he wil be of our soule and spirit. And certainly so it is, that no father euer bestowed so much care in bringing-vp the children. begotten of his bodie, and in maintayning them, as God doth in maintayning Religious people. Our Sauiour hath giuen vs testimonie heerof in the care which he had of the multitude, that followed him in the Desert; for behol­ding them he sayd:Mar [...]. 8 2. I haue compassion vpon the multitude, because, loe, three dayes they now endure with me, neither haue what to eate. For how much rather wil he say so now from heauen, and take compassion vpon Religious people? For the multitude had not endured more then three dayes, and yet had not left al they had, but were soone after to returne home againe; but they that giue themselues to God in a Religious course, endure with him, not for three dayes only, but their whole life-time, and leaue themselues nothing at al for his sake, not so much as power to returne to that, which vpon good aduise they haue once forsaken, and bound themselues thervnto by Vow. Where­fore it belongeth properly to God Almightie his prouidence, to prouide them necessaries for life and mayntenance;The mira­culous pro­uidence of God [...] his ser­uants. which truly he doth so carefully, and continually, that a man may say, he taketh pleasure in it. But as he doth not vpon the suddain create of nothing the graine, or the wine, which is necessa­rie for mens vses, or send it downe miraculously from heauen, but produce it out of the ground, and out of the vine: so also he prouides for the necessi­ties of Religious people by secondarie causes, to wit, by other mens hands, mouing first their minds thervnto. So we see that God found Helias in the time of dearth, not by himself, but by the woman, to whom he sent him with these words:3. reg. 17 9. I haue commanded the widow-woman to feed thee. Wherefore S. Franci [...], Ps. 17.15. as we reade, did not vnfitly apply that verse of the Psalme (Man did eate the bread of Angels) to the bread which he gathered of almes, because the Angels did moue people to giue that bread.

8. And to the end no man might doubt of this care, which God hath ordi­narily ouer al Religious people, he hath often testifyed the same with won­derful [Page 169] extraordinarie examples. In which kind Palladius doth record, that the Abbot Appollo liuing in the Desert with his disciples, and being vnprouided of necessaries towards Easter-time, our Lord was not wanting of his care and liberalitie towards them. For vpon the suddain certain men vnknowne to euerie bodie, came and offered themselues saying, that they came a long iourney, and brought store of prouision, great loaues of bread, a vessel of new milk, honie, diuers kinds of fruit, pome­granats, figs, grapes, and such like as grow not in Ag [...]pt, nor had euer been seen there by anie of them; and they brought such plentie, as they lasted til Whitsontide. What can a man desire more of the goodnes of God, then to prouide for his seruants in time, and withal so plentifully, such dainties, at such a time?

9. S. Gregorie doth relate another,S. Gregorie. not vnlike to this, of S. Benedict ▪ that in a deare yeare, when his Monasterie was wholy vnprouided of corne, there were found at the gate two hundred bushels of meale, and no bodie knew from whence, or by whom, they were brought thither. The same hapned to S. Columbanus;S Columba­nus. who hauing seated himself in a solitarie place vpon the rock, he and his Brethren had little or nothing to eate manie dayes togea­ther, and vpon the suddain they discouer a man coming towards them, with diuers beasts laden with bread and other victuals; and the man, when he came, told them that he was moued suddainly in his mind to bring them that prouision. Another time when their prouision fayled them, and they had a long time lingred-on with wild hearbs, and barkes of trees, in quiet of the night, it was put in the Abbot of Salice his mind, to releeue God's seruants, that were readie to starue; and when their carts were laden and knew not which way to goe, they layd the raynes vpon the horses necks, and (doubtles guided by an Angel) they came directly to the place, where Columbannus lay hid with his companions.

10. We haue also manie memorable examples of the like prouidence of God in seueral passages of the life of S. Francis, S. Francis. but chiefly at the time of the first general Meeting of his Friars at Assisi [...]. For there being about fiue thousand of them then gathered togeather, he gaue them very strict com­mand, that they should not take anie care at al for anie thing pertayning to the bodie, grounding himself in that verse of the Psalme, which he had often in his mouth:Ps. 54.2 [...] Cast thy care vpon our Lord, and he wil [...] thee. Dominick was present, when S. Francis gaue this commandment; and he thought it somewhat too much, fearing least he might seeme to tempt God, if he prouided nothing at al for so great a multitude. And behold not long after, there came from al the neighbouring townes and citties such a world of men and beasts, bringing with them al kind of prouision of victuals, household-stuffe, and household-vessel, that S. [...] was quickly changed; and from that time resolued with himself, that his Order also, which was then beginning, should haue no certain reuennues to liue on; relying vpon the Diuine prouidence, wherof he had seen with his eyes so euident a testimonie.

11. And S. Dominick himself had afterwards trial therof.S. Dominick For once in [Page 170] Rome there was nothing at al for them to eate in the Monasterie: and moreouer two of the Friars that had been al about the cittie begging almes from doore to doore, came back with emptie wallets, to the end the libe­ralitie of God might be the more remarkable. Wel, notwithstanding al this, S Domini [...]k caused them al to be called downe to an emptie board, and they were no sooner set, but two exceeding comelie youths coming into the Refectorie, serued euerie one of them with a wondrous white manche [...] loafe, beginning from him that sate lowest; and when they had dealt about to euerie one, they reuerently bowed downe their heads, and vanished out of their sight. S Dominick presently called for wine; and when they that wayted, sayd there was none; he bad them go to the emptie vessels; and coming, they found one ful of excellent wine. What ioy may we think there was at that board? What teares of gladnes, be­holding so great liberalitie of God, and that he had so great care ouer them? Manie like examples we haue in al Orders, and also in ours, but they are generally knowne, and nothing is more frequent in the Liues of Saints.

The con­seruation of Reli­gious Or­ders very miraculous.12 The third commoditie arising of the protection of God, is the con­seruation and propagation of Religious Families, wherin we may eui­dently discouer the great loue of God towards them, and his special pro­uidence, wherof we speake. For who is there but must needs wonder, if he consider wel, that among so manie Religious Orders, that frō time to time haue been erected and continued from Age to Age, some very different among themselues, some very neer alike, al of them haue been stil suffi­ciently furnished with subiects; none of them haue decayed with age, none of them haue been reiected for noueltie. And doubtles, as there must needs be a secret vertue in fountains, which breed such a continual streame of wa­ter, and in citties, where people dye, there must be others borne, and others againe to breed, that the inhabitants doe not quite fayle: So in these holie Congregations, there is something that doth conserue and multiplie them, and furnish others in time, when others fayle; which certaynly is no human thing, but altogeather Diuine. It is God alone, as I sayd before, that inspireth these good thoughts, and inclineth men to what course of life he thinks good. And moreouer, wheras among so manie Religious Orders, some haue degenerated from their ancient holines of life and discipline,The per­secutious of Reli­gious people pu­ni [...]hed. in them also, as they are, God doth shew his goodnes, not suffering them to want men to vphold them, and to keepe their rank in God Almightie's Church; as if he did it of purpose to shew how constantly he sticks to those that he hath once taken into his charge and protection, and how much he wil doe for the Orders that maintayne their first feruour and pietie, seing he doth not cast-of those that are slack and almost falling off from him.

13 It remaineth that we speake of the fourth Head which was proposed, to wit, of the continual care which God hath to defend euerie Religious Familie against those that maligne them, and how he hath euer reuenged himself in a most rigorous manner vpon such wicked persons, as haue [Page 171] banded against them. We haue a memorable example of both in S. Co­lumbanus his Life, of which I related some passages before. Theodoricus King of Burgundie, by instigation of his grandmother Brun [...]childis, among other mischiefs wrought against him, banished him out of the place where he liued, with some few of his Brethren.Theodori [...]k K. of Bur­gundie, First therefore in that iourney of his, one of the Officers, that had insolently strucken one of his Brethren with a cudgel, was not long after drowned in the same place, as S. Colum­banus had foretold him. Theodoricus King being at warres with his brother Theodobert, was burnt in the cittie of Merz, by a fire raysed, God knowes how, by chance, or from heauen. Clotharius King of France inuaded his Kingdome, and seasing vpon his six sonnes put them al to death. Brunechil­dis, another Iesabel, was set vpon a camels back, and carried scornefully through the whole armie, and afterward commanded to be tyed to three or foure wild colts tayles, and torne in peeces, in which torment she died most miserably; and that whole Familie was quite rooted out, the King­dome being deuolued to Clo [...]harius.

14 The death of Balatiu [...] President of Aegypt, Balatius President of Agypt. in S. Antonie the Great his time, was not much vnlike. He did persecute the Catholicks manie wayes, but chiefly bent his rage against the Monks, and would sometimes cause them publickly to be beaten with rods. S. Antonie wrote vnto him a short letter, declaring the wrath which hang ouer his head from heauen. He tooke the letter in scorne, and cast it away, threatning besides, that seing S. Antonie tooke vpon him to defend the Monks, he would haue shortly to doe with him also. But he quickly repented himself of his proud demeanour; for some foure dayes after returning from his pleasure abroad, in com­panie of one of his bosome-friends, his friend's horse, who til that day was the gentlest that could be, leapt suddainly vpon him in a mad humour, and taking him in his teeth, pulled him to the ground, and trampling vpon him with his feet, could by no means be beaten off: and so he died soone after most miserably, euerie one admiring and confessing the iust iudgement of God in it.

15 That also which S. Gregorie recounteth in his Dialogues of Flo­rentius, Florentiu [...]. who was aduersarie to S. Benedict, is very strange, and we tou­ched somewhat of it before. This Florentius had endeauored first to poyson S. Benedict; afterwards he laboured to ouerthrow some of his disciples by wanton obiects, S. Benedict therefore thought it best to giue way to his wicked intentions, and voyded the place, taking most of his Brethren with him, but he was not gone farre, when the wicked Florentius came to his end by the fal of a house vpon him, and so lost both temporal and eternal life togeather.

16 That which hapned in this kind to the Primate of Armach in Ireland in the yeare of Christ one thousand three hundred foure-score and six,The Pri­mate of Armach. is very memorable, and was acted vpon a great theatre. For first in England, then at A [...]inion (where at that time the Pope did sit) he spake much against the Orders of Begging-Friars in open Consistorie of the Cardinals. [Page 172] And persisting obstinatly to prosecute the cause against them, he dyed soone after; and togeather with him al his false accusations were buried.

16 About twentie yeares after this had hapned, another thing fel out, which is worthie to be noted. Certain Prelats (lead with what spirit, I know not) took aduise among themselues to put downe the Order of S. Fran [...]i [...];Another Bishop strangely punished. and to effect it, they appointed a meeting of certain Bishops. In the windowes of the great Church of that towne there were two pictu­res painted vpon the glasse, one of S. Paul with a Sword in his hand, an other of S. Fran [...]is, with a Crosse. The Sacristan one night heard, as it were, S. Paul saying thus; what dost thou, Francis? Why dost thou not defend thy Order? And S. Francis answered: What shal I doe? I haue nothing left me but the Crosse; and it puts me in mind of patience. S. Paul willed him not to put-vp such an iniurie, and offered him his sword. The Sacristan was much frighted; and when it was day, coming into the Church, he found that the two pictures had changed their weapons, S. Paul had the Crosse, and S. Fran had the Sword al bloudie. And while he was wondring at it with­in himself, the noise was about the towne, that the Bishop, that had first moued the busines against the Friars, was found dead, and his head cut off. Then he began also to relate, what he had heard in the night, and shewed the pictures to euerie one that came, that they might the rather belieue him.

17 Manie such things haue hapned to those that haue been troublesome to Religious people; and few there be of them, that haue not come to ruine, God fighting for his seruants; and indeed their causes are so linked togeather, that he that opposeth one, must needs oppose the other. Where­fore others may glorie, if they please, in the fauour of Princes and Kings, and bestow their whole time and paynes in gaining it; our glorie shal be to say with the Prophet:Ps. 32.20. Our soule endureth with our Lord, because he is our helper and protectour; our hart shal reioyce in him, and we wil hope in his holie name. And he on the other side wil say to euerie one of vs, as he sayd anciently to Abraham: Gen. 15. Doe not [...]eare, I am thy protectour, and thy very great reward; [...]or both goe togeather, and both agree to Religious people, if they agree to anie bodie in this life; that because they desire no other hap­pines or reward but God, therefore he is their protectour and defender.

The two and twentieth fruit: The protection of our Blessed Ladie. CHAP. XXXIV.

BEsides the manifest and assured protection of God, which al Religious enioy, they are to vnderstand to their further com­fort and benefit, that our Blessed Ladie hath taken them into her particular charge and care, defending and cherishing them vnder her wing and protection. For as in a great household, besids the father, who is head-gouernour, it is fitting there be a mother, not only to breed children, but to bring them vp, and find them necessaries; so though in the household of the Church, Christ be our common Father, who re­generated vs with his sacred bloud, yet it is fitting there should be a Mother also, who with her vertue, care, and deserts might concurre to the bree­ding, fostering, and maintayning of the spiritual life, which our Sauiour giues vs, this Health-bringing Virgin, as S. Leo stiles her,S. Leo ser. 1. de pass. is our Mother; of whom S. Germany Patriarck of Constantinople, S. German. in orat. de deip virg. an ancient graue authour, writeth thus: As the breath, which we draw continually, is not only a signe of life, but a cause therof: so the most holie name of MAR [...], which (as he sayth) the seruants of God haue alwayes in their mouth, is both a signe that they truly liue, and withal doth cause and conserue life in them, and giues them comfort and help in al things. And this she doth to al, that truly liue; yet as the Sunne doth concurre to al natural effects, but in greater measure to those, that are greater and more noble: so al degrees in the Church partake of her light and assistance; yet they that are higher in sanctitie and perfection,The life of our B ladie a patterne of Religiō doubtles do most of al feele the benefit of it. And a Religious state hath this aduantage, that it comes very neere the manner and fashion of life, which she herself lead on earth; for we may truly glorie, that her life was a patterne of a Religious course. The manger, and and the two yong pigeons, and manie things els, beare witnes of her Pouertie. Her marriage, shewes her Obedience, being subiect to a man, whom she did farre excel in holines of life and wisdome. Wha [...] need we speake of her Chastitie, seing she was the first that displayed the ensigne therof, and held it not only by purpose, and constant resolution, but by Vow? So al do write of her, and S Augustin in particular sayth thus:S. August. [...] de Virg. c. 4. Her virginitie also was the more pleasing and acceptable, because Christ did not take her, after he was conceaued, to preserue her himself from an other man, that would haue deflowred her, but chose her when she was already dedicated to God, before he was conceaued, to the end to be borne of her. The words in which Marie deliuered her answer to the Angel that brought her tidings of a child, shew as much. ‘How shal [Page 174] this be done, because I know not man? Which truly she would not haue sayd, but that she had vowed virginitie to God before. But because the custo­me of the Israelits did not as yet admit of anie such thing, she was espoused to a iust mā, who was not violētly to take frō her that which she had vowed, but r [...]ther to preserue it from others that might be violent. S. Bernard also writeth to the same effect, & among other prayses he commends her, for that (as he speaketh) transcending the decrees of the law of Moyses,S Bernard ser sup. [...]lag. she vowed an vndefiled sanctitie of bodie and soule; which inuiolably-grounded pur­pose is proued by her resolute answer to the Angel, that promised her a sonne: How shal this be done, because I know not man?’

2. Wherefore seing likenes breeds loue, and there be such plaine traces of a Religious life in the Blessed Virgin, who can doubt, but she doth behold and embrace al and euerie Religious person, and euerie Order and Fami [...]ie of them, with particular loue and care? S. Bernard giues vs to vnderstand as much, saying that our spiritual marriage doth please her much more, then the car­nal marriage, S. Bernard s. de aqua in vinum ver. at which we reade she was present with her Sonne; in regard that in carnal marriage, one man is coupled with another, but in spiritual marriage, our soule is coupled with Christ her Sonne.

3. This wil appeare more plainly, if we consider the beginnings of manie Religious Orders; for finding them to haue proceeded from the goodnes & charitie of this most glorious Virgin,Religious Orders erected by [...]er means. by those of whom we find it so recor­ded, we may gather, that the like hath hapned to others, of whome there is no such thing extant in writing, and that absolutely al Religious Orders haue been founded by her help, and continued by her assistance.

4. We find vpon record, that when the ancient & noble Order of the Char­terhouse-Monks was first founded in Grenold, manie things were obiected against that holie Institute, by instigation of the Diuel, specially at the time that S. Bruno their Founder was absent from them,The Char­terhouse-Monks. whom Pope Vrban the Secōd had commanded to stay in Rome, and a great storme of temptation fel vpon that little flock. On the one side, the extreme hardnes of that kind of life was represented vnto them, the hideousnes of the place they were seated in, it being very solitarie, & that they were but few, which of itself is irksome and tedious, On the other side the spirit of God had taken root in their harts, and the eminent men, who, as so manie starres, were their guides, and the fearful end of the Doctour of Paris, made great impression in them. And while they were thu [...] stumbled in their mind, a venerable old man, with curled haire & a bald crowne, stood in the midst of thē, and promised them in the name of Almightie God, that our Blessed Ladie mother of God should alwayes protect them in that solitarie place, and be their Patronesse and Ad­uocate, if they would euerie day say their Primer in her honour; and when he had spoken these words, he vanished out of their sight, but left in their harts great confidence and ioy. Whervpon making no doubt but that the old man was S. Peter the Apostle, they presently by common consent and agreement chose our Blessed Ladie for their particular Patronesse and Aduocate; and we may plainly see by the euent, how faithfully she hath performed her promise. For they haue not only perseuered til this day in [Page 175] that solitarie place, but made it very famous, and from thence forward encreased euer in number and opinion of sanctitie.

5. We may say the same of the Cistercian Monks, The Cis­tercian Order. the Founders of which Order were two: S. Robert, that began it, and S. Bernard that augmented and encreased it. Whosoeuer hath read the Works of S. Bernard, or heard anie thing of him, can make no doubt, but his Order was exceedingly fauoured by the Blessed Virgin, were it but for his owne liuing in it, that was so great a Fauorit of hers; and being such, was placed by her in that Order. S. Robert (Founder, as I sayd, of that Order) was ordayned by the Mother of God for that course of life, before he was borne. For we find, that she appeared to his mother, while she went with child of him, and holding a gold-ring in her hand, spake thus vnto her: Engardis (For so was her name) I wil espouse the boy thou goest with, to mysel [...] with this ring. When she awaked, she reflected vpon it with exceeding ioy, and that she might be the more assured of it, the same Vision appeared vnto her the second time; and by the euent it proued true. For the Espousals were his Entring into Religion,The Car­melit-Friars. and his Vow of Chastitie the ring. Of the Carmelit-Friars we reade, that while they were petitioning Pope Honorius the Fourth to confirme their Institute, our Blessed Ladie appeared vnto him in the night-time, and bad him entertaine the petitioners and their petition fa­uourably, and yeald to their request.

6. The Order of the Seruites is principally dedicated to the seruice of our Blessed Ladie,The Serui­tes and beareth her name. Their beginning was thus: They were a kind of Sodalitie or Congregation gathered togeather in her honour. In one of their meetings vpon the feast of her Assumption, while they were at their prayers, moued by a voice from heauen, they al forsooke the world, and vowed themselues to the seruice of God, and particularly of our Blessed Ladie, in the manner they had already begun; and are called Seruites, as it were, her special seruants. Some seauen yeares after our B. Ladie appeared to euerie one of them seuerally in the night, accompanied with a great and glorious troup of Angels; she had in one hand a russet Habit, in the other a Booke open, commanding them euer after to weare that Habit vnder that Rule, which she sayd was S. Augustin's. When it was day, they al met togea­ther, and related the Vision which they had had, and resolued, to the exces­siue contentment of their soules,The Or­ders of S. Dominic [...]. and S. Francis. to do as the B. Virgin, and Queen of Heauen had commanded them.

7. But that which is recorded to haue hapned to S. Dominick concerning his owne Order, and the Order of S. Francis togeather, is more memorable then anie of the rest. While he was one night in his prayers in S. Peter's Church in Rome, at the time when he was framing in his mind such a course of life, he thought he saw the Heauens open, and that Christ our Sauiour with an angrie & firie countenance stood vp, threatning the world with three darts that he had in his hād, the one, to destroy the proude; the couetous people, with the other▪ & those that were lasciuiously giuē, with the third: & no bo­die did oppose himself against his wrath; only the B.V. Mother of mercie, fal­ling downe at his feet, beseeched him to spare those whō he had redeemed [Page 176] with his pretious bloud. And when Christ made answer, that Iustice required, that so great offences should be no longer left vnpunished, she replied, that she had some of her seruants, that would willingly bestow their labour to reclaime the people, and bring them to pennance. Our Sauiour appeased with her speeches, desired to see them; and she brought forth S. Dominick himself (that saw the Vision) and S. Francis. S. Dominick had neuer seen S. Francis before; yet meeting him by chance the next day, he knew him by that which he had seen the night before, and embraced him with much affection, as his brother and companion in so great a work; and related vnto him, what he had seen. And they often found by the effects her special fauour towards them, and particularly in Pope In­nocentius the Fourth his time. This Pope was, I know not vpon what ground, auerted from them, and had by his Breues restrayned them of their Faculties and priuiledges. The Friars had no other means of redresse, but by recourse to heauen; and among other deuotions they had appointed to say the Litanies. One day therefore, while those of S. Dominick [...] Order were saying them in their church at Rome, one of the Friars saw our B. Ladie standing vpon the altar with her Sonne, as it were pittying the case of the Friars, and their grief and teares which they shed bitterly; and turning to her Sonne repeated these words diuers times, as it is in the Li­tanie [...]: Sonn [...], hearken vnto them. Not long after, Pope Innocen [...], lying vpon his death-bed at Naples, shewed himself very penitent, and speaking those words of the Psalme (For iniquitie thou hast rebuked man, Ps. 38.12. and made his soule waste away like a spider) he gaue vp the ghost.

8 The B. Virgin shewed the like fauour to the Monks of Mount-Oliuer (a place in Italie) vpon their beginning.The Oli­ [...]etans. For the three gentlemen of S [...]ena, who were the first Founders of that Order, agreing vpon a course, and manie resorting to them by reason of the ho [...]ie [...]ife they lead, there wanted not those that informed the Pope against them (who liued then at A [...]ig­mon) as new-fanglers. Wherupon he cited them before him; but dealt fauourably with them and remitted them to Guido Archbishop of [...]. While they were vpon their returne into Italie, our B. Ladie Mother of God appeared to the Archbishop, attended with a great number of Angels, commending those men vnto him, and shewed him moreouer a white Habit and the Rule of S. Benedict, which she would haue them vse. In the Church of the B. Trinitie of Are [...]um, they say, there is a picture vpon the wal, which testifyeth this which I haue related; in which Church the Bishop gaue them the Habit and the Rule vnder the protection of our B. Ladie.

9 In like manner she promised her assistance to the Order of S. Hierome, and shewed fauour towards them. This Order began in Spaine; and when at first there were but two or three little Monasteries of them,The Hie­ronimus. some of the Brethren offended with so little a number, resolued among themselues to put themselues into some other Order; and while they were going, out B. Ladie met them visibly vpon the way, and bad them returne, and per­seuer in their former course of life; for shortly they should see it spread [Page 177] farre and neere, and that al that were of that Order should be her particular seruants. Were with they were fully strengthned in their purpose, and the [...]ole Order of them, vseth besides their other garments, a while coate to this day, to testifie that they belong to this Virgin.

10 Finally,The socie­ty of I [...]SVS. we may reckon our Societie of IESVS in this number. For first S. Ignatius ou [...] Founder, was certainly a creature of this B. Virgin. For we reade of him, that while he was yet a secular man in his father's house, she appeared vnto him very glorious, and stood some time before him; at which sight and some speech which he had with her, he was quite changed into another man; and not long after he vowed chastitie in her honour. Afterwards, when he was resolued to put himself vpon a spiritual warfare, he began it in her Church at Mount-serrate, standing as it were Sentinel al night, before her altar (after the manner of some ancient Knights,Mass l. 1. vit. [...]n c. 2.3. when they were first instal­led) to giue and dedicate himself wholy vnto her. Wherefore as he that sets the kernel, sets the tree; so when the B. Virgin brought forth Ignatius, she brought vs al forth, and our whole Order, as being contayned in him, as the posteritie of Abraham, in his loynes. Which once was shewed vnto a Priest of our Order, a man of great sanctitie, by name, Martin Guttieres, a Spaniard, who had manie things reuealed vnto him; and among the rest, as he was tra­uelling through France, he rid by a chapple of our Ladie, and it was giuen him to vnderstand, that he was to die within eight dayes; and it fel out so; for being taken by the Hereticks, and very hardly vsed, he died in their hands. To this man, I say, the B. Virgin related manie things, and among others, this which concernes vs al. On a time she appeared before him in verie comelie fashion and statute, and her garment or huke was spread out into a great com­passe, and vnder it was our whole Societie, which she cherished as a mother, and did protect it, as it were, with that garment of her grace and loue.

11. Wherefore, seing al Religious Orders doe liue vnder the protection of this B. Virgin (as appeareth most manifestly by the examples and reasons hee [...] set downe) we h [...]ue great cause to reioyce,The Power and good vvil of our B. Ladie. and congratulate one another, that we haue the selfsame Protectrice and Queen on earth, which the Blessed haue in heauen. For what can we want liuing vnder her protection, seing there is no mischief which she is not strong enough to preserue vs fron [...], nor anie good thing which her prayers and merits are not able to obtaine? For wheras two things are required in a man that wil doe good to another, power, and wil to doe it, both are so great and certain in this B. Q [...]eene, that nothing can be desired more; her power, to say in one word al that can be sayd, is al one with her Sonne's: only he hath it by nature, she hath it by grace and communication: And as for her good wil and inclination to doe good, who can think worthily enough of it, seing it is so neerly vnited with the Diuine infinite goodnes,S. Bernard s [...]ct 1. de Assump [...]. and wholy absorpt and drowned in it? Insomuch that S. Bernard sayth thus of her: She is the Queene of heauen, she is merciful, finally, she is the mother of the only-begotten Sonne of God. And nothing can so much com­mend the greatnes of her power and goodnes, vnlesse we beleeue that the Sonne of God doth not respect his mother, or make doubt, least the bowels of the B. Virgin Marie, are not transformed into al charitable affection; Charitie itself, which is of God, hauing corporally rested in them for nine moneths. Which saying of S. Bernard [Page 178] ext [...]ndeth to al Christians▪ but let vs see, how she doth exercise both power and good wil particularly towards Religious people.A strange vi [...]on. Of her power we reade a rare example in the Chronicle of S. Francis his Order. Leo one of the special companions of S. Francis, saw one day, as it were vpon a great playne, Christ coming to iudge the world. Multitudes of men and women were gathered thither, the Angels sounded their trompets, and there were two great ladders which reached downe from heauen to the earth, one red, another white; vpon the red ladder Christ leaned, with a seuere and ang [...]ie countenance. S. Francis standing a litle below him, beckned to his Brethren to come vp con­fidently that ladder, for that our Sauiour inuited them, and would haue it so: w [...]erefore manie ranne vp hastily, but quickly fel downe againe, some from the third, some from the fourth, some from the tenth, some from the higher steppes, and some when they were almost at the top. At which S. Francis was wonderfully sorie, but yet bad them take courage, and runne-vp the other white ladder, for there was no danger at al. When they came to it, they saw our B. Ladie leaning vpon the top of it, beholding euerie one of them with a louing aspect, and helping them, and entertayning euerie one of them, so that they al got very easi [...]y into heauen; which doth sufficiently shew her power.

An other comforta­ble vision.11. Her goodnes is as admirably expressed in the Historie of the Cistercian Order, where we find recorded, that one Reynaldus, a very holie man, was one day labouring in the haruest, among the rest of his Brethren; and because of his old age, he was bid to leaue off, and rest himself; so he sat downe some­what troubled at it, and behold he saw suddainly a companie of women mar­ching downe a hil that was hard by: they were al clad in white, and one of them went before, much taller and fayrer then the rest, and coming with her retinue to the seruants of God, she embraced euerie one of them very louingly, and kissed them, and wiped the sweat and dust off their browes, with the linnen towels which two of the companie brought with them: and she cheri­shed those most, which laboured hardest. Reynaldus beholding it, began to dispute with himself and wonder, who these women might be, that were so bold with the Religious men, beyond al order & custome. And a venerable man appeared standing by him, who told him, that she whom he saw was the Mother of God, with other blessed Virgins, and she came to see her haruest-folk, for so he called them. This was the vision which Reynaldus saw; the rest, though they saw it no [...] wi [...]h their eyes, yet doubtles they felt it in their soules, and in the increase of corporal strength, and patience, and a heauenlie sweetnes amidst that paynful labour: whereby we vnderstand, that though we cannot see with our eyes the manie fauours which this Blessed Virgin doth vs, yet we receaue manie and often, in al places and seasons, specially in al labour and paynes which we vndergoe for her beloued Sonne our Sauiour IESVS.

The two and twentieth fruit: That the prayers of Religious people are easily heard. CHAP. XXXV.

IT remayneth that we speake of another fruit of Religion, to wit, that the prayers of Religious people are so grateful and effectual in the sight of God, that they easily obtaine whatsoeuer they aske, as in reason and by daylie experience we ma [...] find. A wort [...]ie thing doubtles in al mens eyes, and a so exceeding profitable, to be thus gratious with our soueraigne Lord and King. For to vse the wealth and power o [...] one that is Omnipotent, as his owne, is in a manner to be Omnipotent. In the world it is esteemed so great a thing to haue the care of a Prince, that euerie one doth desire it and striue for i [...]; what must it then needs be, to be so high in the fauour of God, as to haue acc [...]sse vnto him as it were by right, and be so confide [...]t, as to aske, and so powerful, as to obtayne, anie thing at his hands? This therefore that is so profi [...]able, and withal so highly honourable, a Religious estate among other comodities doth bring vnto vs For we may iustly make account,Ps. 80▪ 1 [...]. that our Lord sayth thus to euerie one of vs: I am thy Lord God, that haue bro [...]ght thee out of the land of Aegy [...]; open thy mouth wide open, and I wil sit it. The loue which God hath shewed vs in bestowing so great a benefit vpon vs, as to bring vs o [...]t to the land of Aegypt, that is ou [...] of the world, leauing so manie behind in [...]h [...] miseries thero [...], doth make vs confident therof. The obedience also of a Religious man, heark [...]ing to the voyce of God,Rom. 10.12 in so great a matter, doth seeme to deserue i [...]; and manie other causes there be, why that infinit goodnes, who is rich towards al that [...]al vpon him, should particularly doe Religious people this fauour.

2. The Prophet Dauid giueth vs one special reason to think so,Ps. 33:16. when he sayth: The eyes of our Lord are vpon the iust, and his eares vnto their prayers. And again:Ps. 14 [...] 1 [...]. He wil doe the wil of those that feare him: and heare their prayer. Now where is more Iustice and Feare of God, then in that State, which b [...] reason of this feare hath betaken itself, as it were, into a castle of Iustice? for so we may cal Religion in regard it remoueth vs so farre from al occasions of sinne, and the Diuels from hurting vs, that it is a manner harder to doe eui [...], then good: the power of doing euil, is so taken from vs.

3 Another reason proper [...]o Religious people,God hea­ret [...] the poore. is Pouertie, of which the same Prophet sayth: Our Lord h [...]th heard the desire of the poore; God hath heard the p [...] pa [...]a [...]ion of their har [...]s. So that God do [...]h preuent the prayers of those that a [...] truly, that is voluntarily poore, and heare their verie thoughts and desi [...]es before they v [...]t [...]r them in pr [...]y [...]r▪ I say,Ps 9.28. of those that are voluntarily poor; for there be manie w [...]os [...]h u [...]es and ch [...]sts are emptie and poore, but their mind is rich, because it o [...]e [...]h and desi [...]eth riches. The Princes of the world, that measure things by their faire out-side, fauour t [...]ose most, [Page 180] that are rich and powerful; poore people haue no accesse vnto them, they wil not so much as looke vpon them. God dealeth after another manner, and admitteth those chiefly to his presence, and granteth their requests, that for his loue appeare naked before him, and are bare of al human substance. And how can it be otherwise, but that his infinit goodnes and mercie should deale libe­rally with them, who haue been so liberal towards him, and grant them anie thing, that haue giuen him al they had, and al they were in possibilitie to haue? For heer that rule takes place, which himself prescribed to his liberali­ties: What measure you measure, Mat. 7.1. Luc. 6 37. shal be measured againe to you; yea in more plentiful manner, to wit, a measure pressed, and shaken togeather, and ouer­flowing, they wil giue into your bosome. And if this be the reward of that which we bestow vpon our neighbour,And the humble. E [...]cle 35 21. Ps. 101.1 [...]. what may we expect for that which we bestow vpon God? A third reason is, Humilitie; wherof we find written, that the payer of him that humbleth himself, doth pierce the clowdes; and in an other place: Our Lord had regard to the prayer of the humble, and did not reiect their pray­ers. Now there be two sorts of Humilitie: the one lasteth for a while only, as for the time we are at our prayers; which humilitie is so forcible to ob­tayne what we desire, that is in a manner al in al, as we find by the example of Achab, 3 Reg. 27.29 that wicked king who notwithstanding his wickednes, no sooner humbled himself in the sight of God, as the Scripture speaketh, but he obtained what he would. Wherefore if this kind of humilitie be so forcible, as to make sinners haue a fauourable hearing before that soueraigne Iudge; certainly the hum [...]litie which is to be seen in al our actions, and in the verie manner of our life, and the whole extent therof, must needs be farre more effectual to giue the lust a more fauourable audience; I say the humilitie of the course of life, wher­in Religious people liue, which doth not only barre al pompe and state, but placeth vs in the lowest place, among the poore, subiect to euerie bodie, which in a worldlie eye is a great slauerie, though in verie deed it be the greatest li­bertie, and to be preferred before kingdomes.And those that de­light in God Ps. 36.4.

4. A fourth cause is that, which we find in the Psalme: Delight in our Lord, and he wil grant thee the desire of thy hart; which is the proper occupation of Religious people. They haue debarred themselues of al other delights, as of marriage, children, riches, and such as rich men vse, as hawking, and hun­ting, bancke [...]s, playes, statelie buildings, rich attire, and the like: and in steed of them, they haue placed al their delight in God, whom they enioy by prayer, meditation, and reading, and manie other wayes. The state itself hel­peth them heerin; for being spiri [...]ual, and wholy dedicated to the seruice of God, it giueth them no occasion of desiring or askin [...] ▪ anie thing, but that which is spiritual and pertayning to his seruice; which makes that God is the more easily inclined o [...] care them, because when he hearkneth to them in these things, he hearkneth to himself, and deales for his owne honour and benefit; so much doth it in, o [...] to haue the entercourse with God, which Religious people h [...]ue, and to deale in one and the same busines: so that, that which is good o [...]i [...] for the one, is good or il for the other. As when a seruant deales for his maister, whatsoeuer he doth in that kind, and whatsoe­uer he asketh his maister, concernes his maister more then himself; and if hi [...] maister grant him anie thing, it is for the maisters profit.

[Page 166]5. And doubtles these reasons are very forcible,Denyal of out wils & charitie, tvvo other reasons, vvhy our prayers are heard. to moue the infinit goodnes of God to giue vs a fauourable hearing, yet there be two other things which in my opinion are more forcible then anie of the rest, to wit, the denial of our owne wil▪ and the vnion and charitie which is betwixt vs. As concerning the first, the Prophet Esay answering the complaynt which some did make, that God did not hearken to their prayers, nor their fasts, nor their teares, speaketh in this manner:Isay. 58.3. Behold, in the day of your fasting, your owne wil is found; and promiseth them moreouer, that if they forgoe their owne wil, Then you shal cal vpon our Lord, and he wil heare you; you shal crye out, and he wil say, lo, I am heer; and he hath reasō in it For as it were an vnciuil and vnreasonable thing among friends, for one to desire alwayes to haue his owne wil, and neuer to do as his friend would haue him, in regard that in friendship there must be equalitie, and that which pleaseth one, must please another, whereby they come to that confidence among themselues, that they may freely aske, and take by authoritie that which is their friend's: In like manner, in the friend­ship that is betwixt God & vs, nothing doth make him more friendlie towards vs, then the resigning of our wil to him in al things, great and smal. And who is there that doth practise this resignation and conformitie more perfectly, and more constantly, then Religious people? who by the Vow of Obedience, haue quiete cut off their owne wil, and in place therof, ingrafted in their harts the wil of God? So that (in that measure that there can be right and equitie betwixt God and man) a Religious man may in a kind of iustice require of God, that seing he in al things doth the wil of God, God wil do his wil in some thing that concernes also his seruice.

6. Of vnitie and fraternal charitie we shal not need to say much,Mat. 18.19. seing we haue the promise of our Sauiour in these words: I say vnto you, if two of you agree vpon earth, of whatsoeuer thing they shal aske, it shal be done vnto them by my Father that is in heauen. If therefore it go by consent, what greater consent can there be then among Religious people, among whom al things are com­mon? and what agreement can be more durable then theirs, who are linked togeather by so indissoluble a tye, as be their Vowes? So that their prayers must needs be more grat [...]ful, and more efficacious in the sight of God, both in regard of the vertue itself of Charitie, which cannot but be exceeding pleasing to God, who himself is Charitie, and for the participation, which, as I sayd before, is betwixt them, and the communion of al good works, which makes euerie one of them more gratful, and more powerful with God, appearing in his sight,A great cōfidence of S. Do­minick in his prayers. inuested with the merits and good works of al the rest. We reade that S. Dominick one day did frākly cōfeste to a certain Priour of the C [...]stercian Order, that was his great friend, that he neuer asked God anie thing which was not granted him; which the Priour wondring at, sayd vnto him: And why then do you not aske that God wil make Conradus the Dutchman enter into your Order? which Conradus was at that time, one of the learnedst men of Chris­tendome. S. Domin [...]ck answered, it was a hard matter, but yet he did not mistrust, but if he should aske it, God would grant it him. And thervpon continued al that night at his prayers; and behold, early in the morning, Con­radus came to their Church, cast himself at the seete of S. Dominick, begging to be receaued into his Order; and was receaued, to the great ioy and [Page] astonishment of euerie bodie. Al bookes of Historie and Deuotion are ful of the like examples, and there is not almost the life of anie Religious person, man or woman, written, wherin we shal not find that they haue obtayned of God manie great things, either aboue the common course of nature, which are the more remarkable or natural and ordinarie, which were vsual with them, but yet lesse no [...]ed,And S Scholasti­ [...]. and manie not noted at al.

7. And me thinks, the lesser the things be which they aske and obtain [...], the more admirable is the goodnes of God in condescending in them to their prayers and desires; of wh [...]ch kind we reade of S. Scholasti [...]a, that she fel to her prayers, and God sent a very great rayne, to stay S. Benedict, who was her brother, al one night with her. And S. Thomas of Aquin, S. Thomas of Aquin longing for some he [...]ings,S. Francis. when he was sick, he sent him some, though at that time they were not in season. And S. Francis in his sicknes desiring [...]o heare some Musick, an Angel came in the night, and played to him in his chamber vpon the lute. These l [...]ttle things, I say, of which there be infinit in the Saints Liues, do shew both how easie God is in hearkning to the prayers of his friends, and that he is farre more inclinable in great matters, specially such as concerne our owne soules, and others good, as more beseeming his greatnes. In which respect S. Iohn Chrysostom sayth,S: Iohn Chr [...]st. hom 4. in Gen. that Religious people are not only beneficial to themselues, but to whole Citties and Common-wealths; and giueth this admonition: When thou seest a man outwardly but meanly clad, yet inward­ly adorned with vertue, contemne not that which thou seest outwardly, but fixe thy eyes vpon the riches of his soule and inward glorie. Blessed Helias was such, when he had his goat-skin only about him; and yet Achab in al his robes, stood in need of his goat-skin. Behold therefore Achab's mi [...]etie, and Helias his riches.

A comparison between the state of a Religious man, and a Secular Lay-man. CHAP. XXXVI.

BY the discouerie which we haue made of the fruits and manifold treasures of a Religious life, we may w [...]thout much labour, easily vnderstand, how farre it excelleth al other courses of life, which be in the world, for as much as concerneth the profi [...]ablenes of it, and the easines of a tayning to saluation by it. The courses which may stand in comparison with it, are these: The state of a Lay man, of a Clergie man, of a Bishop, and of a Solitarie life; and of euerie one of th [...]m we wil discourse a-part. And to begin with the lowest, which is the state of a Lay-man, the d [...]fference certainly betwixt it and a Religious course, is very great and plaine, and in my opinion euidently expressed by our Sauiour in the Parable of the great supper, from which (and from the seruice of God signifyed by it) three things did with hold the guests that were inuited; to wit, I haue bought a farme: I haue bought fiue yoake [...]en: Lac. 1 [...].18. I h [...]ue w [...]dded a wife. Vnder which three heads the Diuine wisedome doth briefly cōprehend al the seueral trades and occupation [...] [Page 183] and fashions of liuing, which are so diuers in a Secular life.S. Ambrose l 7. in [...] c 14. And so S. Ambrose doth vnderstand it, adding that our Sauiour in this Parable doth teach vs, that we must forsake al earthlie things,Mat. 19 21 3 Reg. 19.21. because neither he, that trading in infe­riour things, purchaseth earthlie possessions for himself, can come to the Kingdome of heauen; since our Sauiour sayd: ‘Sel what thou hast, and follow me; nor he that buyeth oxen, seing Elizaeus killed those which he had, and diuided them among the people; and he that hath wedded a wife, thinks of the things of this world,1. Cor. 7.34. and not of anie thing belonging to God, not that Marriage is condemned▪ but because it is greater honour to be intire▪ for the vnmarried woman; and the widdow thinketh of that which is of God, how she may be holie in bodie and in spirit.’ Thus farre S. Ambrose. And let vs consider a little more particularly these bonds & hindrances, in which al Secular people are intangled, some in one kind, some in another.

2. The dangers and dommages of the first of these impediments are fitly expressed by S. Augustin in these words:S. Augustin. s 33. de Ver. Domini. By buying a farme we vnderstand the de­sire of command; The dan­ger of Am­bition. for it is naturally pleasing to haue a farme, to be maister of something, to haue other men vnder vs, and to be Lord. A naughtie vice, and the first of al vices; for the first man would needs be Lord, because he would haue no Lord. What is to be Lord, but to be in one's owne power? But there is a greater power. Let vs submit our selues vnto it, that we may be safe. By which speech of S. Aug. we vnderstād both the mischief which is in ambitions seeking to beare rule & sway amōg men, & the happines of Religious people, that are, according to his aduise, so perfectly subiect to God, & bound to his seruice by the indissoluble bond of their Vowes. S. Gregorie doth oftē discourse of the same dāgerous state, in which they liue that are possessed with an ambitious spirit; and indeed there is no vice which he doth more earnestly inueigh against,Iob. [...]4 18. S. Greg. mor. 24. c. 14. then this, and particularly vpon those words of holie Iob: Who sayth to the king: Renegate; and calleth the leaders, wicked; he giueth vs to vnderstand three things, for which honour and preferment is iustly to be feared. First because, when honour and ambition hath once taken a man in the head, he breaketh with al iustice and honestie, and trampleth it vnder foot. The sinnes, sayth S. Gregorie which are cōmitted out of desire of cōmand, are without num­ber. Second [...]y, the verie desire of precedencie, is of it self a great fault, though there be no other sinne mingled with it; & in this sense S. Gregorie taketh those words: Who sayth to the king: Renegate; because euerie gouernour (sayth he) doth fal into the sinne of Apostacie, as often as delighted with the command he hath ouer other men, he pleaseth himself in that he is singularly honoura­ble. The third danger is by reason of the great charge which li [...]h vpon him that is in honour, if either he help not his subiects to liue orderly and wel, or, which is worse, they be peruerted by il example; which is the cause, (as S. Gregorie interpreted) why God calleth the leaders, wicked, because (sayth he) the leader is wicked who strayeth from the path of truth, & running headlong himself, inuiteth his followers to a downe-fal. Are not therefore they most miserable, that neglecting a supper so plentifully furnished with al that can be desired, cast themselues wittingly vpon so manie mischiefs? In my opinion they are not only most wretchedly miserable, but errant fooles, that being so louingly and freely inuited to this Royal ban­ket, prepared for them without anie labour or cost of theirs, wil rather [Page 184] buy such a farme, at so deare a rate. And what must it cost them, but a continual slauerie, an infinit care, solicitude, and manie sorrowes, which is dearer then gold or siluer, these being external, the other internal, which goe to our very hart?

3. Now let vs consider on the other side, the quiet and peaceablenes of a Religious life,The banc­quet of Religion. free from ambition, fitly expressed in the Parable of a great supper or bancket. For in a great bancket three things doe concurre: Rest, in sitting downe at board; delight, in plentiful feeding; and pleasure, in con­uersation with good companie. What greater quiet of mind can anie bodie haue, then a Religious man, that hath forsaken al, and desireth nothing in the world,Rom. 8.38. but contents himself in God, from whom he is certain, as the Apostle speaketh, that neither things present, nor things to come, can seuer him? What food can be more delightful, then the contemplation of heauenlie things, which infinitly please the palate of the soule? What butchers-meate, or fowle, or delicate sauce, can be compared with the dainties which from the heauenlie bancket of the Blessed, do befal vs? Which are yet made more sweet, by the sweetnes of the companie of so manie of our Brethren and cōpanions as meete togeather at the bancket. For as al meeting of good companie togeather is na­turally delightful, much more the assemblie of so manie vertuous men so neerly linked to one another. This is the bancket prepared for Religious men, and their whole life time is a bancket,Prou. 15.15. because as the Wiseman sayth, A safe conscience is a continual bancket. They liue without danger and anxious feare, and with out thought of anie hard and troublesome busines, as in al banckets that which is anie way troublesome, is of purpose layd aside. So that the to [...]lesome and dangerous businesses, which are incident to those that spend al their life-time in buying of farmes, is no way to be compared with the plea­sure and securitie of a Religious life.

The trou­bles and danger of gayneful occupa­tion.4. The second rank is of them, that are wholy set vpon yoakes of oxen, and lucr [...], and gaine, and traffick, and encrease of worldlie substance. A miserable occupation: and to speake the truth, a base kind of people, that set their thoughts so wholy vpon so base a thing; and are therefore iustly compared by our Sauiour to them, that bought oxen for tillage, which is the meanest trade of life among the rest. For as they that goe to plough, labour and toyle in earth, and haue their eyes and their minds continually looking downe vpon the earth: so they that scrape wealth togeather, whatsoeuer they trade in, handle nothing but earth, for in truth al is but earth, though people are foolishly taken with the outward seeming apparance. And the dangers of sinne are so manie, in buying, and selling, and trafficking, that it is very hard to trade in anie thing without sinne, specially if once a man be possessed with the greedie desire of gayne. So that it is most euident, that this kind of life which stand [...] wholy vpon greedines of gaine, cannot be compared with a Religious life in anie thing For that is alwayes restlesse, ful of trouble and care; this is euer quiet and peaceable, as hauing nothing to doe with things that are subiect to so manie chances, and by reason of them, doe breed exceeding trouble and dis­quiet. That is in continual hazard of eternal death: this is altogeather safe and without danger. In that it is a rare matter to think of anie spiritual thing, this handleth and taketh delight in nothing els.

[Page 185]5. The third sort of people are they that are married, of the bonds of which state though I haue discoursed at large before, this may be briefly sayd, [...]hat it is none of the least hindrances for coming to the bancket, to which we are inuited. For if the trial of oxen, and the desire of wealth, were forcible enough to diuert them from coming to the bancket, what wil not mariage be, which besides the necessitie of getting wealth, brings manie other cares vpon a man, concerning wife, and children, and familie, and manie other things that depend therof;An excellent s [...]militude out of S. Bernard ser de 3. Ordin. which againe breeds ignorance and forgetfulnes of God, and conse­quently [...]ch pronesse to sinne. Whervpon S. Bernard comparing a Religious life with the state of Prelats and married people, sayth very wel, that we al la­bour to passe the great and dangerous gulf of this world, but with a great deale of disaduantage in some. Prelats passe, as it were, in a ship, which is not without dan­ger, by reason of the continual tempests and stormes, in which (as he speaketh) sometimes they mount vp to heauen, treating of spiritual things, sometimes they de­scend euen vnto hel, passing iudgement vpon facts infernal. Religious men passe by a bridge, which is both a shorter, and an easier, and a safer cut. Finally Secular people that haue entred vpon marriage, and earthlie possessions, passe neither by bridge, nor shipboard, but wade quite through; a dangerous and difficult passage (sayth he) not minding which way they may best get through. It is euident, that it is dan­gerous, because we see manie perish in it to our grief, and so few to get through as they ought; and it is very hard, specially in these dayes, when malice is growne so strong, amidst so manie billowes of this world, to shunne the downefals of vice, and the manie pits of mortal sinnes. This is S. Bernard's dis­course, liuely expressing their miserable, and our happie lo [...], they taking so dangerous and troublesome a way, and we a way in which those three things do meete, to wit, shortnes, easines, and safenes, then which nothing can be desired more.

6. What shal I need to stand speaking in particular of the seueral trades of life comprehended in a Secular state,The dan­gers o [...] [...] ­dents in the vvorlds. as Souldiers, Marchauts, Courtiers, Lawyers, and such as liue by their pen? or which of al these can any way be compared with Religiou [...]? The most gentile of them al, be they that spend their dayes in st [...]le, and may [...]siest of anie others be saued, if they wil vse the knowledge of the things, which God hath created, as a step to the loue and feare of God who made them. And yet how hard and rare a thing is this in the world, where euerie one hath his seueral pretences? and making preferment or gaine, or fame and renowne, the end of their studies, do spoyle them in the setting-on and bring their thoughts and labours at last to nothing that which S. Bernard speaketh being most commonly true among them,S. Bernard 3 [...]. in Cant. this some desire to know that they may be knowne, which is vanitie; others to know, which is curiositie; others to [...]l their knowledge, which is as it were to mar­chand it.

7. Now if this Secular knowledge be subiect to so manie dangers,and of Courtiers▪ and in a manner nothing but an instrument of auarice and ambition, what shal we think of others, & chiefly of [...]hose, that follow the Courts of Princes? Doubt­les to make a comparison betwixt theirs and a Religious life, were to affront the sanctitie of Religion. For though there be some little resemblance betwixt them in that both do serue, and both looke for a reward of their seruice, yet [Page 186] in substance there is no comparison. For their reward is very casual, the reward of Religious people most assured; theirs is temporal and perishable, and, so and it neuer so big, it is in truth bu [...] smal [...] the reward of a Religious man is immortal, eternal, farre beyond his hopes, farre beyond the thought of man. The Maisters whom they serue, are mutable and mortal, often froward and hard to please, let a man do what he can for them, and oftimes for a smal offence the leese their fauour which they laboured manie yeares to gai­ne. Our Lord and Maister is so good and merciful, that he easily beareth with al our faults and negligences, and of his owne accord offers to cure vs of them; of whom S. Ambrose sayd truly and wisely,An excel­lent saying of S. Am­brose. that he neither feared to die, nor re­ [...]d to liue, because he serued a good Maister.

8. This one consideration of [...] great d [...]fference, which is betwixt seruing men and seruing God,A memorable exam­ple of tvvo Courtiers out of S Aug [...]st [...]n c. 8. co [...] 6. duly weighed, hath been often the occasion that manie ha [...]e [...]e [...]t the one, to betake thēselues to the other. S. A [...]u [...]tin relateth of two seruing in no meane place in the Emperour's Court, that falling vpon the Life of S. A [...]thoni [...], and [...]ading it were so changed, that presently they forsooke the preterment and hopes which they had a [...] Court, and their wiues which they had lately wedded, and finally al other things which they had in the world; and, as S. Augustin expresseth it, encouraging one another in this busi­nes, they reasoned thus among themselues: Tel me, I pray thee, what do we pretend in al there labours of ours? what do we ayme at? to what end do we beare these Colours? Our vtmost hope at Court, is it not to be in fauour with the Emperour? And how fickle is this, and ful of hazard? And by how manie dangers do we come at last into more danger? and how long wil it last? But if I wil, behold, I am now presently the friend of God. Doubtles it was the Holie-Ghost that put this consideration and light into their mind. And cer­tainly they were in the right, specially where they fel vpon the account, that by manie dangers of wayting, and flattering, and vndermining others, of [...]es by slanderous reports, they come at last to get the eare of their Prince, wherin is the grea [...]est danger of al: and for this they take a great deale of paynes manie yeares togeather, stil vncertain, whe [...]her they shal euer com­passe it. But the sauour of God is most assured; if I wil, I presently put my self into it; and I shal nor need to feare, that after long seruice, I shal be cast off without reward. Wherefore as discoursing of marriage, we sayd, that if a bodie must needs be bound, it is better to be bound to God, who cannot but be good vnto vs, then to man, who is oftimes il, and though he be good, may become euil: so now we may say of seruice; if one must be tyed to do another's wil, it is much better to subiect ourselues to the wil of God, as Religious people do, then to the wil of man. The wil of God cannot but be good, and honest, and profitable for vs to performe▪ the wil of man is oftimes, yea rather most commonl [...] w [...]ed and vniust, and which is chiefly to be con­sidered, alwayes bendeth to the profit and commoditie of him whom we serue. And this is briefly as much as we shal need to speake concerning the courses of this world in particular.

9. In general we may say truly of al, that a Secular life must needs be ful of a great deale of mischief, because self-wil, which is the source and fountain of al mischi [...]f, doth beare al the sway in it, for our wil being so corrupt and [Page 187] vitiously bent as it is,Danger of the [...]orld by reason of self vvil. it cannot hold it self from running headlong now in [...]o one thing, now into another: and being withal to blind and infirme, and the passions of anger, and hatred, and lust, so violent and headstrong, and so little endeauour vsed to bridle them and keep them in awe, that rather by giuing them continually the raynes, they grow so strong that they beare al before them, infinit mischief must needs come thero [...] both to soule and bodie. For where reason and counsel are shot out, and rash head oug [...]es taketh p [...]ace, al must needs be vncertain and ful of miserie, nothing constant and safe Heer­vpon we see in the world so manie suddain and rash determinations, so manie passionate resolutions; for as occasion serueth, and oftimes without anie oc­casion at al, they enter vpon n [...]w counsels of warre, of trading, and other businesses, and alter them as rashly, as they were rashly vndertaken; and no streight, no gulf hath more alterations of waues and billowes, then they haue of their proceedings; whereby oftimes themselues and their families come to vtter ruine and destruction. Religious people being lead by advise of others, are free from these inconueniences; specially seing (as I haue sayd before, and must often say it, or rather we must continually haue it before our eyes) not man, but God doth gouerne them: so that there is no danger, least blinded with self-loue, they fayle in their choice. For in verie deed they are not at their owne choice, but others choose for them, and so the whole course of their life is gouerned after one constant, certain, and vniforme manner.

10. Moreouer in a Secular life there be two other most dangerous rocks,Sloath and idlenes, & too much busines [...] dangerous roc [...]s. and scarce anie bodie, bu [...]usheth against one of them, to wit, sloath and idlenes, or els too much busines. The first is most commonly the fault of the richer sort, the second of [...]he poorer kind of people, or of those that would fayne be richer then they are, of which kind the world is ful. Idlenes (as S. Bernard writeth very truly) is the sinck of al temptation,S Bernard ad [...]a [...]. de mon [...]e Dei. and of al vnprofitable and naughtie thoughts finally the height of malice. And as for the danger of too much busines, the same S. Bernard doth describe it to a haire, in the beginning of the Books, which he wrote to Eugenius, of Consideration, saying, that it doth so harden the hart of man, that it can neither be rent with compunction, nor softned with compassion, nor yeald to threats, nor be moued by entreaties, but is vn­grateful for courtesies receaued, shamelesle in dishonest dealings, head­long in dangers, finally it neither feareth God, nor respecteth men, And S. Gregorie vnderstanding,S Gregorie 5 Mor [...]. [...] that the anxietie of a secular life was figured in Esau, and the quiet of a Religious life in Iacob, of which one was giuen to hunting and husbandrie, the other was a playne man, liuing at home in his tent, therevpon discourseth in this manner: ‘What was desig­ned by Esau's hunting, but their life that follow the flesh in outward pleasures? And he is also sayd to haue been a husbandman, because the louers of this world do the more earnestly labour in exteriour things, the more they leaue the interiour vncultiuated. But to dwel in tents, as in a house, is to restrayne our­selues in the inward of our mind, and not to spend ones-self outwardly in desires, least gaping after manie things abroad, they depart wandering from themselues in their thoughts.’

[Page 188]11. Finally to maxe an end of this comparison, secular Lay-people, as times go now adayes, either runne headlong into al manner of vice, or if anie liue more reseruedly & honestly, they think they do wel enough if they abstayne frō sinne, if they do not steale, if they do not kil, in brief if they offēd not God; if they can do this, they are held rare men, and pointed at, as the best men in the world; Reli­gious people do this, 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, S. Hieromo [...]d Demetr. or whosoeuer was authour of the booke intitled to Demetrias, where he say [...]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 c [...]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 L [...]ytie, and withal somewhat resembling a Religious estate, in regard they professe themselues seruants to God, and are deputed ther­vnto by a sacred Character;Religion is a state of Perfection. 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 de pers. spir. [...]. 20. S. Thomas handleth this matter learned [...]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 con [...]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 d [...]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 [...]appoynted, and a certain forme of prayer sayd ouer him, the Crosier-staffe [Page 189] 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, S. Denys de Eccl. [...]. [...]. c. 6. 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,A Secular Clergie-man may become Re­ligious. C. 19 q 1. c. cleri [...]. whereas certainly no man is suffered to descend from the greater and better slate to that which is l [...]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.S. Gre. l. 16. reg. [...]p. [...]0. ‘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, 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,The obli­gations & dangers of the Secular Clergie. 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 [Page 190] minister it to others: This power and vertue is Diuine, and maketh thē that haue it,S. Iohn Chrysostome Hom. 83. in Matt. 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:S. Bernard ad Cler. c. 19 and his iust lamentation agreeth as fitly to our times, as to his, and somewhat more: Euerie one runneth to Holie Orders, and men take vpon them without respect or con­sideration, the functions which are venerable to the verie Angelical Spirits, [...]hey, in whom auarice doth raigne, ambition beareth sway, pride doth rule, yea iniquitie and luxurie doth cōmand, feare not to lay hands vpon the Ensigne of the the heauenlie King­dome, and put that Imperial crowne vpon their heads. Religious men are farre from this fault; for though most of them be Priests (because the State should not want so great a dignitie and benefit) yet they come vnto it with an other spirit and preparation: not moued thervn [...]o by auarice, or ambition, which the State itself exludeth, nor so much as by their owne wil and choice: for as in things of lesser moment, so in this chief busines of al, they are ruled by others whom they haue in place of God:Heb. 5. [...] and consequently seeing they take not this honour to themselues, as the Apostle speaketh, but are called by God, as Aaron, no doubt but his infinit goodnes wil furnish them, as he is wont, with abundant grace to go through with it.

4. We haue a memorable and pleasant example therof in Rupertus, who was afterwards Abbot of Tuy, A memo­rable exā ­ple of Ru­pertus. and a great Writer. He relateth of himself (and we need no better witnes) that being vrged by his Superiours to take Holie Orders, and earnestly refusing it, knowing his owne vnworthines, in the night he saw a vision, by which he plainly vnderstood that it was God's wil it should be so. He saw vpon an Altar, an Image of our Sauiour crucifyed▪ as if he had been aliue, and looked ful vpon him;I. 12. in Matth. at which sight he was much inflamed; and desired very much to embrace the Crucifix: but the table of the Altar being great and large, hindred him: yet he found himself by inward instinct inuited by our Sau [...]our, and coming neer, the Altar diuided itself, and made him way to the Crucifix; then he confidently layd hold of it, embraced, and kissed it: and our Sauiour, to receaue his kisse, as it were into his hart, opened his diuine mouth, and receaued him gaping; wher with amidst those louing embracings; his hart was greatly influmed with the loue of God; & he found within himself a desire to be Priest, which before he so earnestly auoyded. In the morning he related the whole passage to his Abbot, and was not long after made Priest, to the great ioy and contentment of euerie bodie.

5. The same Rupertus relateth another passage, by which, after he was made Priest, he was much confirmed and comforted. While he lay in his bed, he saw the likenes of a man coming downe from heauen, with his head muffled, as if he would not be knowne, and entring wholy into him, fit [...]ed head to head, and feet to feet, and at the rest of his bodie to t [...]e [...] or parts, h [...]of, and more [...] made such an impression of himself into the substance of his soule, as cannot be declared by words, more quick, and more deep, then anie seale can be printed vpon the sufr [...]st wax. And he sayth further, a thing which may be easily [Page 191] beleeued, that he found therupon such a wonderful sweetnes and delight [...], that had it not been presently stinted by the hand of God, without doubt the torrent of pleasure had taken away his soule from his bodie. Al this was a signe of the holie Eucharist, wherein the Sonne of God doth hide his face, but yet truly infuse himself into our whole soule, and transforme it into his owne likenes, and fil it with heauenlie ioy; into the soules, I say, of them, that come vnto him, as Rupertus did, not rashly, nor lead by anie earthlie desire, but inuited, yea cōpelled by God by means of their Superiours. And certainly, if a bodie truly consider the weightines of the busines, and the importance of the function, he can neuer per­swade himself, that he can safely vndertake it, vnlesse he be secured by some such Oracle.

5. Seing therefore no man can doubt of that which hath been sayd,The heauie charge of the care of Soules. let vs passe to the other point of the care of soules; at the heauie charge wherof, we may giue a guesse by that, which the Wise-man sayth in these words: Sonne, if that haue answered for thy friend, thou hast nayled thy hand to a stranger, thou art ensnared in the words of thy mouth, and taken with thy owne speeches. Do therefore that which I say, Prou 6.1. my Sonne, and free thy self, because thou art fallen into the hands of thy neighbour. Runne, make haste, rowse thy friend; giue not sleep to thy eyes, and let not thy eye-lids winke. These are the cares and snares, as he calles them, in which he intangleth himself, that answereth for another, and not for one man only, but for manie▪ not in a monie-matter, but in a busines concerning the safetie of a thing immortal and eternal, such as our soules are; and they that haue taken this charge vpon them, do not only offend, if by sinful life and euil example they hurt others (for this is the worst that can be) but by meere cessation,Ezech. 34.16. if they do not help others, if, as the Prophet Ezechiel complayneth, they do not strengthen that which is infirme, nor heale that which is sick: nor bind that which is broken, nor bring back that which is strayed, nor seeke that which is lost. Wherevpon S. Gregorie hath certain words which are very true, and greatly to be considered,S. Greg. Hom. [...] in Euang. in one of his Homilies, speaking thus: I am of opinion, sayth he, that God doth not suffer more preiudice by anie bodie then by Priests, when he beholdeth those, whom he hath placed for the correction of others, themselues to giue others il example: when we ourselues do sinne, who ought to keepe others from sinne, we seeke not to gaine soules, we daily attend our owne ends: we couet earthlie things, and earnes [...]ly hunt after the prayse of men; And because, in regard we are set ouer others, we haue greater freedome to do what we list, we turne the mi­nisterie of the Benediction, which we haue receiued, to be a ground of ambition; we leaue God's cause, and attend to worldlie businesses, we hold the place of sanctitie, and are intangled in earthlie works. Religious men are free from these dan­gers, as hauing no charge of soules [...]; which they should haue little cause to brag of, if they did not otherwise attend to the help of soules; for as they should be free from these incommodities, so they should want the great reward, which God doth promise to these that labour in his vineyard. But in my opinion they enioy al the good that can be in so great a work, and yet are free from the dangers therof: for they employ themselues in the helpe of their Neighbour so carefully, and diligently, and paynefully, as nothing more can be expected; and yet because they do it of their owne accord, without anie tye or obligation, they are free from those sinnes, which follow vpon the obligation which others haue. [Page] And so we find it plainly deliuered by S. Thomas, S. Thomas opus de per. c. 23. that Religious men performe the offices of greatest perfection in the helpe of heir neighbour, more then other Clergie-men, because most commonly by their Institute they trauel in those charitable functions, not our of iustice, as others of the Clergie, but out of cha­ritie, assisting Bishops in the cure of soules by preaching, hearing Confessions, publick and priuate exhortations, and as manie other wayes as there be meanes in this kind, as euerie one may see with his eyes that so they do.

Church-liuings.6. A third burthen of the Secular Clergie is their Church-liuings; which most yet think no burthen, but rather labour al they can to encrease them which they would not do, i [...] they felt how heauie they lye vpon them. One day they wil vnderstand, both that they are a but then, and in how holie and pious vses these pensions bought by the bloud of our Sauiour, and consecrated vnto him alone by the deuotion of the Faithful, should haue been employed. Al Diuices and holie Writers handle this matter at large; therefore because I wil be short, I wil content myself with the onlie authoritie of S. Bernard, S. Bernard Serm. 2 [...]. in Ca [...]. who in one of his S [...]rmons vpon the Canticles sayth thus: The Clergie ought to feare, the Ministers of the Church may be afraid, who in the lands of Saints, which they possesse, deale so vniustly, that they are not content with the stipend which ought to suffice them, but w [...]kedly and sacrilegiously retayne to themselues the superstuous things, wherewith [...] needie were to be maintayned, and are not afraid to consume the liuing of the poore in vses of their pride and luxurie; offending doubtles with double iniquitie, both be­cause they take that which is not their ow [...]e, and abuse holie things in their vanities and filth. And I shal need to say no more of this point. For the reason is euident, & which to my knowledge, hath conuinced some, and perswaded them to become Religious, discoursing thus with themselues: To what purpose shal I goe seeke to enrich myself by the Church? For when I haue gotten something, if I doe no: make the poore partakers of it, I liue in continual sinne: if I giue them part, I liue in perpetual care and trouble: and why should I goe make myself steward to the poore, with so much dommage to my self? This consideration, as I sayd, hath moued manie to leaue al, and embrace the nakednes of Religion. But let vs conclude with this short argument.

The Cler­gie in more dan­gerous condition then anie other.7. In the Church of God there be men of three conditions, which compared among themselues, wil easily shew what iudgement we are to make of each of them. The first are Secular Lay-men: who haue this incommoditie annexed to their manner of life, that they haue in matter of perfection few helps and manie hindrances▪ but withal they haue this commoditie, that they haue no obligation to greater perfection, then the law of the Ghospel doth lay vpon al Christians in general. The second are Religious men, who are obliged, not so much to be perfect, as to desire and endeauour to be so, & haue so manie & so great helps thervnto, and are withal so f [...]ee from being hindred, that they may not only attayne it with eas [...] and facilitie, but with a great deale of pleasure and sweetnes. The third is the order of the Secular Clergie, of which we speake: which (if we weigh things right) suffers in a manner the incommodities of both the other S [...]ates, and wants the commodities of them. For first they haue the same obli­gation to Perfection, which Religious men haue, and are certainly somewhat more bound vnto it then Religious men are, both in regard of the dignitie of their office, and of the diuinenes of the Sacraments of which they are Ministers, [Page 193] & of the Cure of soules, and yet haue not those helps which Religious men haue, no [...] that particular & p [...]ē [...]ful influence of grace, of which I haue spoken at large before. And againe, they may seeme to be in worse case then Lay-men, because they are in a manner clogd with al the impedimēts of Perfectiō which Lay-men haue, and cannot pretend the excuse which they may, if they be lesse perfect; for; liuing as they doe in the world pel mel among them, and sayling, as I may say, the same seas, they must needs be tormented and tosted with the same winds and waues of auarice, ambition, and luxurie, which they are; which vi­ces being in-bred and ingrafied in euerie man's nature, are also dayly inflamed more and more, by the presence of delightful obiects, by the occasions, and commoditie of sinning, by libertie itself. For how is it possible to auoyd the itching desire of vaine glorie, liuing in the midst of honours? Or not to be taken with the loue of riches, when we administer them for ourselus and others? Or how can a man's honestie be long in safetie, that beholds with his eyes, the self same allurements, as Secular people doe, & pampers his bodie with the self same fare and attire, and is oftimes farre more cutious and delicious then they?

8. S. Bernard therefore had great reason to speake as he doth,S. Bernard p. 3. de con­side. in sine. among other things, of this degree of the Church, to Pope Eugenius, in his books of cōsideration: What is the meaning, sayth he,, that the Clergie wil be one thing, and seeme another, to wit, souldiers in attire, and Clerks for gaine? ‘But indeed performe neither; for neither do they fight, as souliders; nor preach, as Clerks▪ O'miserable Bride, intrusted to such attendance, as feare not to turne into their owne coffers, that which is assigned her for her wearing. And in one of his Sermons:Ser. de Con­uers S. Paul Holie Orders are made an occasion of for did lucre, and they esteeme gayne, to be pi [...]tie; they are most wonderfully deuout in vndergoing, yea rather in taking the care of soules; but it is the least care they care for; and the last thought they haue, is of the saluation of soules. Could there a heauier persecution then this, fal vpon the Sauiour of soules?’ In S. Bernard's opinion therefore, the greatest fault of that degree, is, that attending to their priuate interest, they neglect the care of soules, the aduancing of the honour of God, the function of preaching and teaching; that liuing of the Altar, their last, and least thoughts be of seruing the Altar, but are wholy bent towards themselues, and their owne priuate ends. And if there be anie that refuse not these Church labours, but employ themselues in preaching and exhorting the people; where shal we find a man that doth it, with the intention It ought to be done? That bestoweth his paynes and labour, in this vinyard of our Lord God of Hoasts, gratis? That truly aymeth at the seruice of God, and reflecteth nothing vpon himself A rare matter and a hard peece of busines, to preserue ones-self in the world, from the world, that is, from al touch of secular desire; and contrari wise, it is too too easie and obuious, for the desire of honour, or some Eclesiastical presentment, or of a fat Benefice,S August. Ser. [...]. de Ver Domini. Philip. 1.15 [...] or some other temporal commoditie, to creep-in amidst those works, which of themselues are honest and laudable. And we need no other proofe therof, then that which S. Augustin sayth, in these words: Heare the Apostle bewayling such men. ‘He sayth that others preach the Ghospel out of chariti [...]; others out of some other occasion; and of these, he sayth, that they preach not the Ghospel right; an vpright thing, but themselues not vpright. Whosoeuer seeketh anie thing of God, besides God, doth not seeke God purely and chastly, [Page 194] if he did seeke God, he would be chast, because God is the lawful husband of a soule.’

9. Finally, let vs grant that there be none of al the inconueniences in that manner of life, and frame a Clergieman, as our selues can desire or imagin, that he want nothing that may beseeme his calling, yet this his perfection is fatie inferiour to the perfection of a Religious man, and comes farre short of the manie great commodities, of which I haue hitherto treated. He wants the di­rection of Superious, the examples, and encouragement of his equals: he en­ioyeth not that participation of good works, which is so profitable and vseful; The plentie of spirit and grace more fully descending vpon manie so neerly linked togeather: finally, he wanteth the commodities of Pouertie and Obe­dience, and which is the chiefest of al be he what he wil, he is his owne, and is not arriued to so much perfection, as to depart wholy, from the vse of his owne wil, and by perpetual and irreuocable donation to yeald it vp to God; this being the priuiledge only a Religious Vowes.

10. Wherefore we may conclude this comparison of Religious men, both with the Secular Clergie and Lay people, with a fit similitude, which S. Bernard bringeth of a Procession,An excel­lent simili­ [...]e out of S. Bernard S 1. de ramis. 1 Cor. 6.20. which our Sauiour maketh, in which Procession he sayth, there be three ranks of men: some strew their garments on the ground, which be Secular people, of the better and deuouter sort, who of their earthlie substance, which cleaueth to the soule out, wardly as a garment to the bodie, giue almes. Others cut boughs from the trees: which are the good and feruent Pastours and Curats of soules, preaching to their subiects. Both which kinds of men, though they accompanie our Sauiour, though they both enter the cittie with him, yet the beast which he rid vpon, was much neerer to him, and la­boured more, because those other bestow vpon him part of that which aboun­deth: the beast puts it self wholy vnder his seruice. This beast ressembleth Re­ligious people, who are meeke, and gentle, and in outward shew despicable, as the Asse our Sauiour rid vpon, yet strong, and seruiceable, fit for carriage and Obedience, and so neere the Sonne of God, as that they touch him, and receaue him within them, and beare him about to others. Wherupon the holie saint tur­ning his speech to his Brethren, cōcludeth thus in a kind of exultation▪ ‘Must I say no more, that you may no [...] be prowde, or rather goe on, that you may haue comfort? Are not you the beast whom Christ sitteth (according to the saying of the Apostle) glorifying, and bearing, God in your bodies▪’

A comparison of a Religious State, with the State of Bishops and Prelates. CHAP. XXXVIII.

The heauie Charge of a Prelate.NOw we are to consider whether it be better, more desireful, and more pro­fitable for saluation, to be a Religious man or to be a Bishop or Prelate. And supposing the dangers to which al Clergie men are exposed, as I haue declared in [Page 195] the precedent chapter, the Resolution is easie for the same, yea [...]arre grea [...]er dan­gers do attend vpon [...] sta [...]e of Bishops And those two-things which S. Austin [...]reth in a certaine Epistle,S. Augustin [...]p [...]st. 148. are very true: ‘That nothing is more easie, more pleasant, more grateful to man, then the office of a Bishop, a Priest, or Deacon, if a bodie cary the matter slightly, and fauour himself in it: yet if a bodie do so, nothing is more miserable: more doleful, more damnable in the sight of God:’ For the Apostle pronounceth generally of al Prelates,Heb. 13.19. S Greg Mar. 24.4. vlt. They watch, as who are to giue account, or our soules. wherupon S. Gregorie giueth this pertinent admonition: Let him, sayth he, that is perhaps scarce able to satisfie the rigorous Iudge for his owne only soule, consider that when he shal come to giue vp his accounts, he wil be found, as I may say, S. Ihon Chrysost l z de Sacora [...]ti [...]. to haue alone so manie soules, as he hath subiects vnder him to gouerne. S. [...]hon Chrisostome wrote fix whole bookes of Priesthood, in which he may seeme to haue imployed al the golden eloquence, from which he takes his name, to shew how hard and dangerous a taske he doth vndertake, that taketh vpon him the gouernment of soules: And among other things he brings a similitude of a she­pheard, keeping, not his owne, but another bodies sheep, and if anie of them come to be deuoured of a wild beast,Gen. 31.39. or be stolen, or be lost, as Iacob sayd: he standeth answerable for them, because he vndertook to keep them. ‘And if he lee [...]e a sheep or two, out of cowardlines, the maister perhaps wil easily pardon him, or take some smal compensation: But he that hath vndertaken the feeding of the flock of Christ, shal not escape vnpunished, if he leesse such sheep, not satisfy with a nie thing els, but with his owne soule. A shepheard hath to do with wolues and theeues: A Prelate warreth not against flesh and blood, but against the Princes, and Powers, and Rulers of this darkenes: against a huge armie of vices, against whoredome, vncleanenes, lasciuiousnes, rancour▪ brawles, iealousies, and manie others: The diseases of sheep are commonly knowne and easie to be discouered, and the remedies are not hard, they may be bound and eat, and seared, as occasion serueth: The diseases of the mind are secret, & hard to be cured,Idem. l. 3. some rankle and glow worse in the cure it self:’ This is S. Ihon Chrysostomes discourse in his second booke: In his third booke he speaketh thus▪ If a man would put me in trust with a ship laden with rich wares to passe the Aegean or Mediterranean sea, I should not stand much vpon the refusing of it, for feare of ship­wrack, and yet there is nothing hazarded in it, but gold and siluer: And where there is danger of leesing not a ship, but a soule, and drowning it, not in the waters of the sea, but in the bottomlesse pit of Hel fire, where death expectes a man, and not corporal death, but together with the death of the bodie, the death of the soule, who can find is strange, if I refuse to expose my self [...] so great danger?

2. S. Bernard calleth the care of soules,S. Bernard [...].46. in Can [...]. a thing deposited, and expresseth the worth therof by these similitudes: It is a cittie, sayth he, Be watchful to keep it safe and in peace: It is your spouse, be careful to loue it, they are your sheepe, attend to find them pasture: and runneth on discoursing at large of cuerie one of them. And much more we may find euerie where in the holie Fathers, to the same effect; for they do often and very seuerely inculcate this truth, so real and solid, that no words can sufficiently expresse it. Wherefore what cōparison can there be betwixt the continual dangers, care, and trouble of this estate of Prelacie, and the quiet, securitie, and holie retirement of a Religious life? [Page 196] an ample Theme to discourse on.S. Bernard Ep. 42. But me thinks S. Bernard hath in few words knit vp togeather al that can be sayd in this matter; When in his Epistle to Henry Archbishop of Sens, he speaketh thus; ‘If I lurking in a denne, and as it were vnder a bushel, not giuing light, but smoaking, am not yet able not withstan­ding to auoyd the gusts of wind, but wearied with continual temptations, and diuers assaults, am waued vp and downe like a reed shaken with euerie blast, what would become of me if I were placed on high vpon a hil, or set vpon a Candle-stick? Heer I haue but my self alone to saue, and yet to my self alone I am offensiue: I am tedious to my self, I am a burthen, and dangerous to my self; so that I am often faine to be angrie with my owne greedie appetite and gut, and my eyes that scandalize me; with what vexation therefore is he turmoyled, what affronts must he needs indure, who though he haue nothing of his owne to trouble him, can neuer want in behalf of others, conflicts without, and feare within?’ Al this is S. Bernards discourse.

The Per­fection of the State of a Bishop, and a Reli­gious man.3. Wherfore, seeing no man can be so blind, but that he must needs acknow­ledge that a Religious state is farre safer, and neerer to eternal saluation, then the state of a Bishop, let vs consider how the case stands concerning the perfec­tion of them both: Both of them professe perfection, but not after one and the same manner. The dignitie of a Bishop requireth that the man be actually pos­sessed, and grounded in perfection; for Bishops are Successours to the Apostles; and consequently their office and function is a spiritual Maistrie; one of the Apo­stles professing as much of himself in these words:1. Tim. 2.7. I am placed a Preacher, and Apostle, and Teacher of nations, in faith and truth; and no man that is not himself perfect, can be a maister of perfection, as no man can teach philosophie, or anie mechanical art, that hath not learned the same. The state of Religion requireth not perfection, but leadeth a man vnto it; it is the schoole wherein perfection is learned by little and little, partly by hearing them that teach it, partly by pra­ctise therof Wherfore Diuines do tearme the one a state of perfection already acquired, the other a state of perfection to be acquired: as wherin no man of ne­cessitie must presently be perfect, but it is sufficient if he aspire vnto it, and in­deauour by little and little to become perfect.S. Bonauent. Apol parch. Which is the reason, as S. Bonauen­ture deliuers, why sinners, and such as are imperfect are admitted into Reli­gion, to wit,S. Hierome Ep. 138. ad Fab. that they may be reformed, and become good. And concerning Bishops, he bringes this saying of S. Hierome: The learning and condition of a Bishop must be so eminent, that his verie gate, and cariage, and al that is in him, must be as it were so manie voyces, that whatsoeuer he doth, whatsoeuer he sayth,S. Thomas. op. de perf. c. 49. be Apostolical doctrine. S. Thomas very learnedly doth gather this self same difference betwixt the two States, out of the words of our Sauiour; for wishing a certaine young man to embrace the counsel of Pouertie, he sheweth by the manner of speech which he held with him, that he was not yet perfect, but should be, if he followed his councel: If thou wilt be perfect, go sel al. But being to ordaine a Prelate,Mat. 19.21. he did not aske him only whether he loued, but whether he loued more then others, Io. 21.15. and asked him it three times ouer; either to expresse the great measure of charitie which such an one ought to haue, or as S. Bernard teacheth,S. Bernard. ser. 76. in Cant. to giue vs to vnderstand that whosoeuer is placed ouer others, must loue God aboue al things that concerne himself, aboue anie friend of his owne, aboue himself. Finally (to the end that the words sounding alike, make vs [Page 197] not mistake the matter) both these States are perfect, and the State of a Bishop is in no smal degree the more perfect of the two, yet so, as the State of a Bishop requireth perfection, and yealdeth it not, the State of Religion, yealdeth perfec­tion, and yet requireth not altogeather so much.

4. The State of a Prelate differeth also from a Religious State,The dāger of a Pre­late in res­pect of the honour which he hath. in regard that riches, and honour, and temporal goods attend vpon the State of a Prelate, their dignitie is eminent in the sight of men, they are reuerenced and respected by al: whervpon most commonly it followeth, that their mind is carried away with the desire of these outward things, more then with desire of pleasing God, and ser­uing him, and though they come to their dignitie with great perfection, yet lying open to so manie, and so violent assaults, it is half a miracle if they hold their perfection long,S. Greg 1. Pas. c. 9. and a rare thing to see them hold it. For as S. Gregorie sayth in his Pastoral:‘most commonly, amidst the occupations of gouernment the verie vse of good works is lost, which in tranquillitie we held, because while the sea is calme, euerie vnskilful mariner is able enough to steere the ship, but when it is troubled with surging waues, a skilful Pilot is easily confounded. And what is the power of dignitie, but a tempest of the mind, wherin the ship of our hart beaten continually with the stormes of our thoughts, and wasted hither and thither without intermission, at last by suddaine excesse of desire and deed, doth as it were split it self by the way vpon the rocks?’ And this is the case of a Prelate. Now with a Religious man it fareth quite otherwise, for pouertie and humilitie, and the denial of our owne wil, wayting continually vpon this State, no man can desire or embrace it, but vpon the motiue of attayning perfection; and it lyeth not open to so continual and so dangerous combats: whervpon S. Iohn Chrysostome, hauing in his books of Priest-hood, discoursed at large of the snares and dangers which attend vpon the dignitie of a Bishop,S. Iohn Chrisost. 1. de sacerdo [...]. entreth at last into a comparison therof, with the quiet retirednes of a Religious life, free from al these cares and troubles, and sayth: ‘that though sometimes some absurd thought may obtrude some such thing to a Religious man, yet the suggestion is so weake and infirme, that he presently puts it away with ease, because there is no outward matter whervpon the flame of that thought may fixe it self. And a Monke takes thought for himself alone, or if he must sometimes haue care of others of his owne coate, it is not very troublesome vnto him, being neither tyed to wife nor children, and hauing al his subiects daily before his eyes, wherby he may easily espie their faults,Pouertie the ea [...]est way to per­fection. if they haue anie, and correct them.’ This is the sense of S. Iohn Chrysostome: whervnto we may adde, that though Euangelical pouertie (as else­where I shal declare more at large) be not perfection, but a meanes to perfec­tion, and such as it cannot be denyed, but that we may come to perfection by other means also, yet it is so easie and compendious a way vnto it, that no way can be more readie and certaine. Besides that, it carrieth a kind of grace and Ma­iestie with it, specially since it hath bean sanctified in the person of our Sauiour, insomuch, that they that want it, though inwardly they be abundantly quali­fied with manie rare parts, yet they want a kind of outward glosse and compli­ment of perfection.

5. The last point of this comparison which we haue in hand, is drawne from Example, more then from Reason, and from the Example of men that haue been very memorable both for sanctitie and wisedome, for in Religiō we find an [Page 198] infinit number of them that haue so resolutely refused Ecclesiastical dignities and preferments,Examples of Men that haue [...] the dignity of a Bishop. S. Bernard. euen when they haue been proffered them, and haue read such a lesson in this kind to the whole world, that it is much to be admired▪ S. Bernard was chosen Bishop in three seueral citties of nore, and twice Arch Bishop, but could neuer be perswaded, to take the charge vpon him, and doubtlesse more would haue chosen him, but that they al knew, that it was in vaine to make anie such request vnto him.

S Dominick.6. We read that S. Dominick refused foure Bishopricks, preffered him at seueral times; and was wont to say, that he had rather dye, then haue so heauier burthen lye vpon him: Two of his Disciples are renowned for treading the same footsteps: S. Thomas of Aquin, S. Thomas of Aquin. S. Vincent. and S. Vincent Ferrera: S. Thomas constantly refu­sed the Archbishoprick of Naples, proffered him by Clement the third: and could not be brought vnto it by no intreatie, nor persuasion, S. Vincent with like noble courage reiected first the Bishoprick of Valentia, then of Ilerda, and lastly a Car­dinalship, which Benedictus Pope offered him, hauing already prepared a Car­dinals Cappe for him.

S. Bernardin.7. S. Bernardin of Siena was of the same mind, and would neuer agree to be chosen Bishop, though he was in elect & of three seueral Townes, to wit, of vrbine, Ferrara, and Siena: and moreouer, when Pope Eugenius once put a Mitre vpon his head, as he kneel'd before him, he humbly begged he would not vrge it vpon him, protesting that he would none of the dignitie, to the end he might the more free­ly and largely imploy himself in the helpe of soules.

Andrews.8. To these we may adde, one Andrew a Franciscan Friar also, and nephew to Pope Alexander the Fourth▪ who being made Cardinal by him, resigned his di­gnitie, and al that greatnes which his neerenes to the Pope had bred him; choo­sing rather to remayne in the Religious humilitie which he had chosen, to the end, that when the houre came, he might be exalted.

F. Laynes F. Borgia. F. Claudius Iaius.9. I might bring manie more examples of the same nature out of the ancient Records of other Orders, some also of late yeares, out of our owne, as of Father Laynet, and B. S. Francis Borgia, who should haue been made Cardinals: and F. Claudius Iaius, who was chosen Bishop; but did their vttermost endeauour to stop those proceedings, and at last ouercame. It being nor only their owne desire so to do, but the sence of the whole Societie, al ioyntly concurring with much prayer,Masse [...]. 2. Vit Igna [...]ii. [...] 12. and many thowsands of Masses, and much corporal pennance and [...]uste­ritie to diuert so great a danger and inconuenience from our whole Order. And hauing effected it, they sung the Te deum publickly, to expresse the ioye which they conceaued, and the greatnes of the benefit which was befallen them. At which time it happened that there was a young gentleman of Portugal present, who beholding so great an expression of ioye and gladnes among the Societie vpon such an vnusual occasion, was greatly taken ther with, and much edi [...]ied, and resolued ther vpon, as tis recorded of him, to enter into the Societie, which accordingly he did; By which examples and many more of the same kind, which I willingly omit, we may gather to one purpose, what inward esteeme those rare men had of a Religious State, in comparison of the state of Prelacie, behauing themselues, as they did in outward fact, in the occasions which I haue mentioned.

10. The same may appeare by Example of many others, who hauing [...] [Page 199] pressed and in a manner constrayned,Example of Bishops who haue liued in the Charge like Reli­gious men. S. Martin. by the expresse wil of God, or by Obedience, to vndertake this charge, haue notwithstanding so carefully obserued al manner of Regular discipline, that a body may easily see by them, they held the one as a burthen, and the other, they esteemed an ease and recreation. In this kind, we read of S. Martin, that being drawne out of his Monasterie by no il deuice, vnder colour of visiting a sick woman, to giue her some ghostly counsel, as he was re­quested; the people of Tours lying in wayte for him, tooke him by the way, and with one voyce and consent placed him in the Bishops seate, wherin when he was installed, retayning notwithstanding a loue to his former quiet, he buylt a Monasterie some two miles out of towne, where he liued with his Brethren in so great humilitie and pouertie (being particularly deuoted to these vertues, as it is recorded of him) that he neuer seuered Rachel from Lia, that is, the Contem­platiue from the Actiue life, but laboured in the one, in regard of his flocke, and in the other in regard of himself and God.

11. Cassian recounteth the like Example of one Archebius, Cass. c [...]ll. 12. c. 2. Archebius. that being taken by violence from among those ancient Anachorites, and made Bishop of a City called Parephysis, he neuer slacked in any of his former exercises of pietie and hu­militie, neither tooke any delight in the honour which was put vpon him, and was wont to say: ‘that he was not promoted to that dignitie, because he was fit for it, but rather was cast out of the Religious course he was in, as vnworthy of it, in seauen and thirtie yeares, which he had liued in it, hauing not arriued, (as he sayd) to the puritie of so eminent a profession.’

12. S. Bernard doth much extol S. Malachie, S. Malachie. who being in electiō to be Bishop, did a long time at first withstād, that he might not be chosen, & when afterwards vpon cōmandment of his superiour, and also of his Metropolitan, he had accepted of it, he behaued himselfe notwithstanding in al points like a Religious man; For to speake in S. Bernards owne words. ‘He serued in the kitchin when his tourne came, he wayted vpon the Brethren as they sate at table, & would not suffer that they should passe him ouer, when it was his turne to sing in the Church or to read, finally, he was not only partner with them in holy pouertie, but the fore­most in it, being cheefly and aboue them al, eager and ambitious therof.’

13. The like is deliuered of S. Fulgentius. S Fulgē [...]u [...]. He hea [...]ing that the Catholickes were resolued to create Bishops in al the Churches which wanted, contrarie to the order which Trasimundus, an Arian king had made, fled out of his Mona­sterie, and kept closse while many sought after him, til he was told by one that was of his counsel, that nowe al Churches were prouided; being, retourned to his Monasterie, the people of Ruspa, who by chance stil wanted a Bishop, flocked thither in great multitudes, and tooke him away by force, and did not intreat him, but compelled him to be their Bishop. When he sawe himself thus circum­vented, and could do no other, he desired the people they would do him so much fauour as to buyld him a Monasterie, in which, euer after he liued in perfect sub­iection to the Abbot Felix, as if he had been one of the least in the Companie, and in al things belonging to domestical discipline, was wholy ruled by him, atten­ding notwithstanding diligently and carefully to his pastoral charge, and not slac­king in any part of his dutie towards his people.

14. Shal I omit that light of England, yea, of the whole Church, S. An­selme ▪ S. Anselme ▪ who whensoeuer he could steale himself from busines into his Monasterie, [Page 200] euer thought himself a happy man, And once he declared himself to his Brethren in this manner: Discoursing with them, as he was wont often to doe, about Regular discipline, he shewed himself much delighted with their sight and companie, and in a merrie fashion sayd: ‘That he was like an owle; for an owle as long as he is in his hole with his young ones, is pleasant and iocond; but when he flyes abroad among the Crowes and Iayes, they al fal vpon him, and beate him; so he, while he was with his Brethren, had great pleasure; but when he came among secular people, he was alwayes troubled, and combred with much secular busines; and moreouer stood in feare and anguish, least he might runne hazard also of his saluation.’ And as he was thus merrily deliuering his mind,Iob. 19.21. he suddenly burst forth into teares, vsing that saying of holy Iob: Take pittie of me at least you my friends, because the hand of our Lord hath touched me.

15. S. Antonine also, hearing that Pope Eugenius the Fourth had designed him Bishop of Florence, coming from Naples, where he was at that time, thought to haue fled into some desert Iland,S. Anton. and hauing attempted it, was brought back by some of his kindred to Siena; where he laboured with al might and mayo [...], by letters, by intreatie, and by friends also which he made, to auoyd the charge; til the Pope half angrie, threatned to excommunicate him; wherupon aduising with some learned men, and finding them al to be of opinion, that he could not with safe conscience withstand it any longer, falling flat vpon his face, and weeping bitterly, he stooped to that Pastoral charge; yet so, as he forsooke not the burthen of Religion: For he altered neither diet, nor apparel; and or­dered his house, as if it had been a Monasterie; and often went into the kitchin, and scoured the pots, and did such like other household offices, as it were to ease the troubles of his Pastoral charge, with those Religious solaces. What more pregnant proofe can a man haue, that Religious humilitie is farre more to be desired, then the dignitie of a Bishop, then to behold so many Religious men, and al of them eminent in sanctitie, either constantly to refuse that degree of honour▪ or when they could not refuse it, and had trial of it, alwaies to esteeme it as a heauy burthen, and beare it with greefe; and with al, continually to retayne their Religious practises, either as a solace of their charge, or that they might not want the benefit, wherof they knew ful wel, the excessiue greatnes.

A Comparison betwixt a Religious life, and the life of an Heremit. CHAP. XXXIX.

WE read that in Ancient time, the solitarie manner of life of Her­mites, was in great veneration among men, and much honoured of God: Who called many famous men vnto it, and made them admirable to the world, both by the splendour of many rare and excellent vertues, and the glorie of Miracles; yea the perpetual rigour and austeritie of life, of many of them, was a continual miracle. Such wore the Pauls, and Hilarions ▪ two or three of the Simeons, the two Macharia [...], and many other great Lights of the deserts, whose deeds, and sayings, [Page 201] and examples, haue alwayes borne great sway in al matter of Perfection. But this kind of life and way of san [...]titie is now almost out of vse. yet it wil not be a m [...]le to compare the benefit of a Religious life, such as now a dayes is more frequented, with the heigt and rarenes of that kind of perfection; to the end, that seeing it neuer a whit inferiour to that, which in al things was then so eminent, but rather that in many things it hath the aduantage of it, we may the easyer know, what esteeme to make therof within our selues. And vpon whom can we better or more assuredly ground our discourse in this kind, then vpon that famous Abbot, Iohn?Cass. coll 19. c. 3. who as Cassian recordeth, when he had lined thirtie yeares in companie of others in a Monasterie, be [...]ooke himself afterwards into the wildernes,The opi­nion of Abbot Iohn con­cerning this point. and there remayned ful twentie yeares; and then in his old age and ripest iudgement, after so long experience of both those courses, hauing liued in them both, with great [...]arenes of sanctitie, returned againe to liue with others; and made choyce to end his dayes in a Monasterie; and being asked the reason why he did so; he discoursed at large of both kinds of life, as hauing made long trial of them both, and concluded, that a solitarie life had this commo­ditie, that seuering the mind from al earthly things, it gaue it the more freedome to vnite it self to God, as neere as human infirmitie wil giue it leaue: But a Mo­nastical life had a double commoditie, to wit, that first it doth teach a man to mortifie, or (to vse his owne word) to crucifie his owne wil, and inclination, so that he may humbly say with our Sauiour:Io. 6.38. I came not to do my wil, but my fa­thers that sent me; Secondly, that it freeth vs from taking care of any thing that concernes the body, and thinking of tomorrow, as our Sauiour speaketh; and leaues the prouision therof, which is so troublesome and so ful of infinite distrac­tions, wholy to those that gouerne vs.

2. S. Basil, S. Basil. reg▪ fus. q. 7. setting downe the question in these words: Whether a man that is resolued to forsake the world, were better to liue apart from others, or in companie of others of the same mind and purpose; maketh ready answer, that for his part he is fully of opinion, that it is better for many reasons, that many liue to­geather in one house or seate. And he doth not speake it, as meaning to beare it away by the strength of his owne single authoritie, which notwithstanding were sufficient to carrie it, he being knowne to be so worthy a man in al res­pects; but brings many solid reasons for it, and reckoneth vp many commodities of liuing in companie with others, which in breef are those.

3. First,Reasons why it is better to liue in cō ­panie of others. he that liueth alone, must needs want many good things; and can­not make much vse of those which he hath; For no one man can haue al things, but some haue one thing, some an other; that by exchange of duties & courtesies bestowed vpon one another, Charitie might be maintayned, and that which is giuen a man, is not giuen him for himself only, but for the benefit of others also: So that in S. Basils opinion, a solitarie life hath two incommodities in it; first, that it cannot supply by others, what it self wanteth; secondly, that if a man haue more good parts in him,Mat 25.27▪ them may be for his owne vse, they are in a man­ner lost, because they are not put out to profit, but hidden vnder ground, which our Sauiour in the Ghospel doth much condemne. But where many liue togea­ther, a man liues vpon his owne, and helps others also wi [...]h it, and makes vse of that which he finds in others, as much as if it were his owne.

4. Secondly, he that liueth in companie with others, if he sayle in any thing, [Page] is told of [...], reprehended, and corrected for it: and as S. Basil sayth, the concur­rence of many in it, doth make the greater impression in him; because no man is so obstinate, as not to preferre the opinion of many, before his owne single iudgment,2. Cor. 2.6. and yeald [...]o the correction which proceedeth from many, as the Apostle speaketh to the Corinthian [...]. But in a solitarie life, it is very hard to know when we do a misse, because vice is sot [...]le, and we willingly persuade ourselues that we are wel. Besids that, though the secret iudgments of God should be forcible enough to restrayne vs, yet human infirmitie is more carried by them that they see and heare: as al are naturally much moued with that which falleth within compasse of sense: reason, and saith, haue nothing so much force: and we find by da [...]ly experience, that we stand more in owe of men when they are present, then o God and his Angels whose eyes we know we neuer can, nor do escape. Wher­vpon S. Bernard sayth wel:S. Bernard Ep. 115. ‘The euil which no man sees, no man reprehends, whe­re we feare no [...] a controller, the tēp▪ our is more bold to come: and wickednes is more freely cōmitted. But in a Cōuent, if thou do any good, no mā hinders thee, and thou art not suffered to do euil, though thou haue a mind to it: it is presently discouered by many, presently reprehended, and amended: as contrariewise al admire, al reuerence, al imitate the good which they see.’ Thus sayth S. Bernard. And Cassian is of the same opinion, to wit, that in good companie vices are much more reproued: & being neuer let alone, but stil layd opē, they are quickly cured.

Io. 17.5. A third commoditie of liuing togeather, ariseth from the vnion of minds and communion of mutual offices, and of al things els: which as it is much commen­ded in the Ghospel, so it cannot be performed in fact and deed, when a man liues alone, howsoeuer in Wil, he may be wel inclined thervnto: and of this S. Basil speaketh thus. ‘If al of vs gathered tog [...]ther in one hope of our vocatiō be one bo­dy, and haue Christ for our head, & are euery one of vs a part of one another: truly vnlesse we agree also to be linked togeather in the holy Ghost, and iumpe one with another in the likenes of one body, and not lead a life euery one b [...] himself, seuered from communication with the rest, howe is it possible that in such a dis­traction, and as it were co [...]ision, or separation, the parts should sympathise among themselues, and performe their duties one towards another? For being so seuered a sunder, we cannot reioyce w [...]th those that are glad, nor haue compas­sion of those that suffer, because the very seperation, makes that we know not in what stare they stand.’ This is of S. Basile.

6. A nother special commoditie of liuing in common, is that, as nothing is more dangerous, according to the opinion o [...] S. Bernard, S. Bernard s [...]r. 1. de [...] [...]earful Examples of those that hau [...] fayled in a so [...] [...]a [...] [...]n. col. 2. [...] 15. then to suffer the diuel to si [...]g [...]e vs out in a combat so continual, and about a matter of so great weight and consequence, as is life euerlasting, and to [...]i [...]ht alone hand to hand with h [...]m: so nothin [...] is more secure thē to be where we may haue helpe of many▪ that fight togeather with vs. We may read the tragical ends of diuers, that liuing many yea­res in the desert, haue fasted and watched much, and perfourmed many notable things, and at last spoyled al, being circum [...]ented by the deceites of the wily serpent, or ouercome by that terrible lion and dragon: as Heron: who as Cassian reporteth, when he had serued God fortie yeares, cast himself headlōg into a wel. And another, that foolishly, or wickedly, became a Iewe, and was circumcised▪ Which kind of mischances hapening very often among those solitarie people, we cannot imagin any other cause therof, then that one man alone is too weake, and [Page 203] [...] to w [...]thstand the brunt of so continual and to herce assaults. That great Theodosius, who was, as we read, father and gouernour of so great a Monasterie, vnderstood this very wel; for being perswaded, when he was a yong man, by Simeon Sitylites,The saying of Theo­dosius. to forsake the world, he was doubtful within himself a good while, whether he should enter vpon a Monastical, or vpon a solitarie life; but at last, hauing considered euery thing, preferred the liuing in common, farre before the other; for as he sayd, if in an armye no man is so foolish, or so rash, as to forsake his ranke, and himself alone to set vpon the whole hoast; much lesse must we do so in this spiritual combat, which is farre more hazardous, and wherin we haue to do with an ene­mie that is farre more terrible.

7. The fift vtilitie of liuing in common, is not inferiour to the former, to wit, that it is not so subiect to spiritual pride, as is a solitarie life, wherin the danger therof is very great; according to that saying of S. Hierome: S. Hierome ep. 4. In the desert pride quickly creepeth vpon vs and S Basil giueth the reason therof in these words: Hauing no bodie with him that can iudge of what he doth, it is easie for him to thinke that he hath abundantly done enough; whence it followeth that the state of his mind being hidden, and priuate to himself, he vnderstandeth neither what he wants, nor what profit he hath made in vertue: For in what can he shew humilitie, who hath no bodie vnder whom to humble himself? Or what testimonie can he gi [...]e of his charitie towards others, liuing a part from euerie bodie? Or how shal he exercise patience, when no bodie doth withstand his wil.

8. By which words of S. Basil, we do not only vnderstand, that it is easier to get the vertue of patience in a Monasterie, by reason of the cōpanie in which we liue, and by means of obedience; but we are put in mind of an other commoditie of that life, which perhaps also is greater then anie we haue as yet spoken of; for it comprizeth al vertues; which doubtlesse are gotten by practise, and practise re­quires some matter wheron to practise, and matter there can bee none, in a solita­rie life, as we heare S. Basil saying: For if we speake of charitie, vpon whom, sayth he, wil you exercise it▪ If we speake of humilitie, vnder whom wil you reckon you [...]self to be? And the like we may say of pittie, and compassion, of mercie, and obedience, and other such vertues; and of vices also; for where there is no occasion at al of them, we cannot know, whether there be anie such thing in vs or no; much lesse can we roote it out and exti [...]pate it.Cassian. l. 8. c. 17. Inso much, that Cassian sayth, that the vi­ces which we carrie into the desert not cured, are so farre from healing by length of time, as that rather they grow worse and worse: For a man thinks himself humble & patient, sayth he, as long as he comes in no bodies cōpanie; but when occasion is offered, whereby he may be stirred, he wil quickly find nature worke againe: Thē the vices which lay hidden in him, presently, shew themselues, & as vnruly horses, which haue been long kept-in & sed, breake the more violētly & fiercely ouer the barres, to the vtter vndoing of their Maister; for vices if they be not cured, grow more fierce in vs, for want of exercise and contrarie practise: Wherefore, if we beleeue Cassian, people that haue little or no conuersation with others, may oftimes be in a great errour, thinking that they are free frō some vice, which possesseth thē, or that they are possessed of some vertue, wherof they haue none.A suttle errour in matter of vertue and vice▪ And the reason is, because it is easie to allow of vertue and loue it, & cōtrariewise to hate & detest vice, while we consider the nature of each of thē within our selues; for the beautie of the one, & the deformitie of the other▪ is such, that they naturally make impression of loue or hatred in the mind; which [Page 204] people find, and reflect not on it, they think presently they haue the vertue, be­cause they feele that they loue it, and most cōmonly they are deceaued: for it is one thing to think wel of vertue another thing to haue the habit, of vertue; wic­kedmen thinke wel of vertue, and in a moment they frame a fauourable conceite of it, and it is but an act of our vnderstanding and reason: but good men only, haue the habit of vertue, and get it by time and practice, and it is seated in the wil and affection. They therefore that liue a solitarie life fal often into such like errours; because they haue no means to try themselues, and bring their vertue to the touch-stone. Trial discouereth these deceits, and the occasion layeth open our faults if we haue anie. In companie this is often offered, in the wildernes neuer so that it is with them (as Cassian sayth in an other place) as it is with ser­pents; for as long as they are in their holes,Cassian. [...].18 they hurt no bodie, not because they haue no poison in them, but because no bodie comes neere them, to take harme by them; but if occasion be offered them, then they spit their secret venime: And S. Basil in the discourse before mentioned, laugheth at them that ayme at vertue by meere speculation,S. Basill. and consideration of it; and sayth, that it falleth out with them, as if a man would learne the trade of a Carpenter, or of anie other handicraft, only by considering the precepts, and rules therof, and neuer practi­sing anie thing: for he wil neuer be able to compasse it; which sayth he, S. Paul doth insinuate when he sayth:Rom. 2.13. Not the bearers of the law are iust in the sight of God, but the doers. And our Sauiour shewed vs, when he did not only in words teach vs humilitie, but added his owne example, girding the towel about him, and washing the feet of his seruants.

9. Another thing wherin liuing togeather hath aduantage of a solitarie life, is, that a solitarie man, as S. Basil discourseth, thinks of no bodies good but his owne:1. Cor. 13.5. 1. Cor. 1 [...].33. which sayth he, is apparently against the law of Charitie, which seeketh not its owne; which law we find that the Apostle did exactly obserue, not seeking his owne benefit but of manie, that they might be saued; And a little after, he sticketh not to cal it a dul and barren kind of life: in regard that no action directed to the benefit of mankind, doth follow vpon the contemplation which they haue of God. And S. Augustin hauing enlarged himself much in commendation therof,S. August. de moribus. Eccl. cap. 31. yet addeth at last, that manie think it to be too much retired from that which belongeth to man, because it taketh no kind of paines, or labour for others: And that which S. Leo sayth is very true; No good man is good only to himself, and no wisemans wi­sedome, is beneficial only to himself: S Leo Ser. 3 de Santo Lauren [...]. and the nature of true vertue is, to draw manie out of the darknes of errour. Wherefore they that liue in companie with others are much to be preferred, in regard that euerie one endeauours according to his abilitie to do good to others; and their light shineth to others also, according to the commandment of our Sauiour,Matt. 5.4 [...]. and thereby they glorify their Father who is in heauen. Which thing S. B [...]il doth make no smal account of. In a solitarie life though manie excellent things be performed, yet they lye al hiddē in darknes no­thing appeareth whereby the goodnes of God may be proclaymed, nothing wherely men may be prouoked to follow them; wherfore there can be no doubt but that the race of vertue wherin manie runne togeather, is both more pleasant, and more profitable, then where euerie one runnes alone by himself: and S. Bernard doth with reason make account,S Bernard [...] 3. de Circum. that the temptation is in a manner equally dangerous, if, a man that is resolued to serue God, think to do pen­nance [Page 205] amidst the troubles and cares of the world, or contrariwise, enter vpon a solitarie course of life; and sayth: that neither of them do wel consider their owne weaknes, nor the danger which is in combatting with the Diuel.

10. And this may suffice concerning that manner of solitarie liuing,How much in­feriour a retired life is to a Re­ligious course. which was in vse among those ancient Hermites of old: new a dayes people practise another more milde, and easie kind of solitude, leading a spiritual life priuatly in their owne houses, quiet, and free from al earthly and it kesome busines: with which kind of course they are so taken, that they think it a securer way, and l [...]sse subiect to trouble and disquiet, then a Religious life, but they are farre awry: For though it be something that which they do, if we consider it in it self, for they do better, then they that out of ambition or couetise, follow the Court, or trot from market to market, and from one Fayre to another: Yet if we set them in comparison with Religion, they are so farre beneath it, that they are not worthy the speaking of. For first they want al the commodities which wayte vpon a life in common, as through this whole booke I haue shewed: and they are subiect to the same inconueniences, which a solitarie life is: and finally, they are so much worse then the Eremites of old, in regard that they of old be­taking themselues into their dennes and caues, forsooke the world quite and cleane, and bad Adieu to al riches and kinsfolk. These men retayne al these things: and so do not perfectly renounce that which they haue, but rather liuing with it, liue in the midst of so manie deadly enemies: For it is the saying of Truth it self;Matt. 10.36 The enemies of man are his domesticals: And are in cōtinual dāger to be ouer­come by the occasions they are in, and so to forsake the seruice of God, and the way of vertue vpon which they had entred, and retourned to the broad and spatious wayes of the world, vpon the confines wherof they dwel: And though they do personer, where is the vertue of obedience? a vertue so rare and excel­lent, and of so great merit and consequence, where is the denial of their owne wil? where is the exercise of true humilitie? where is the Hundredfold, and the rest of the rewards and honours promised to the followers of a Religious life? Wherfore if a man be of the mind to ouercome the world in his owne house, and home, certainly if he desire it indeed, he should be better aduised, to be­take himself to the house of God, that is, into Religion, and rank himself with the hoast of God, where he shal more easily and more constantly ouercome, and find more plentie of grace and glorie.Deus. 4 14. For why should he not do that which he intendeth, with perfection, and the seruice which he is minded to offer to God, offer it in the manner that may be most pleasing to him, and most profi­table for himself? And he may do wel, to cal to mind the law which declared that the beasts, which had little wings, and yet did creepe on the ground, were al of them vncleane, and not to be eaten of: which was not without great mysterie, and figureth those, that hauing receaued a good wil of God, whereby they may list themselues vp from the ground, as it were with little wings, wil notwith­standing stil cleaue to the earth, and thinking they may do both, and haue one foote in the world, and the other in the seruice of God, are reiected from the seruice of God, as beasts that are vncleane.

Of the benefit of a Religious vocation. CHAP. XL.

BY this which hath been sayd of the benefit of a Religious voca­tion in generalie ther cōsidered in it self, or as cōpared with other States, it is manifest, that it is the most compendious, and safest way of anie o [...] her, to bring vs to heauen; and that al other States of life, in comparison therof, may be sayd, to sayle, as it were, at the mercie of the wind and w [...]aes and dangerous rocks in open sea; and that this only course of life is now euen in the harbour, secure from dan­ger, within sight of eternal saluation; which is the land for which our whole sleete, as I may cal it, is bound: And consequentl [...] we must acknowledge with thanks giuing and it is great reason we should do so [...] and professe with exces­si [...]e ioy and pleasure, that of al benefits which God can be [...]tow vpon a soule in this world, this is the greatest; and for as much as concerneth a course and order of liuing, he hath not anie thing to adde therunto in this our banishment and pilgrimage, that can be more worthie or more beneficial.S. Bernard [...] In­gr [...]. S. Bernard discourseth li [...]ely of this subiect in one of his sermons, earnestly exhorting his Brethren to be grateful to the diuine goodnes for so great a benefit, and among other passages hath these words: Great, and very great is the mercie of our God ouer vs, hauing by the strength of his spirit so vnspeakable, and by some [...]timable a guift of his grace, drawne vs frō the vaine conuersation of this world, in which we were sometimes with­out God, or which is more detestable, against God, not ignorant of him but contemn [...] him: And I would [...]o God the vgly Image of the l [...]se, or rather of that death (for the soule that sinneth is dead) were alwayes before our eyes, beholding how great blindnes, [...]ow great wickednes that was; that continually weighing in our thoughts the po [...]e of his mercies, we might esteeme of the greatnes of his commiseration by which he ha [...] deliuered vs, if not to the ful value therof, yet at leastwise in some competent measure [...] if anie one of vs be careful to consider diligently, not only from whence he is deliuered, but where he is placed; not only what he hath escaped, but what he hath recea [...]ed, not only from whence he hath been reclaymed, but whether he is called, doubtle, he wil find that the heap of this mercie doth farre exceed the greatnes of the former.

2. Two things therefore, according to S. Bernard, are to be considered in this bench▪ The mise­rie of the world out of [...]. The Extremitie from which we are deliuered; and the tearme in which we stand. For certainly the benefit is the greater, by how much the euil which we escape is more greeuous. As if a man be set free out of prison, he is the more obliged to [...] that setteth him free, the more [...]ideous and nastie the [...] was, wherin he was held. And what was our Prison? The world ful of [Page 207] mischeef and miserie; ful of sinnes, which is the greatest miserie of al others; ful of ambition, and loosenes, and infinit dangers. The world, where we find no order, but a perpetual confusion of al things, darknes, blindnes, inconstan­cie; The world, the lawes and Maximes wherof are extreame pernicious, the examples deadlie, men and Diuels innumerable prouoking vs to sinne; let vs therfore giue care to S. Leo, S. Leo 5.10. in quadrag. who as he often treateth of this subiect, so in one of his sermons particularly he sayth in this manner: It is very hard, and difficult, to s [...]ay the vnsettlednes of our hart from al manner of sinne, and where innumerable allu­rements of vanitie on euerie side do speake vs faire, to yeald to no kind of corru­ption. Who toucheth pitch, and is not defiled by it? Who doth not yeald to weakenes in the flesh? Who is of so eminent puritie, as to receaue no stayne from the manie things, without which we cannot liue? And thus much concerning the euils from which we are deliuered.

3. Of the blessednes of the life, to which we are translated,S. Bernard. S. Bernard spea­keth in breef manie things, and these are his words: Which, I beseech you, is this so pre [...]ious a Margarite, The hap­pines of Religion to vvhich vve are called. for which we must giue al, that is, ourselues, to haue it? For he that hath offered himself to God, hath giuen al vnto him: Is it not Religion, holie, pure, immaculate? Wherin a man liueth more purely, falleth more seldome, riseth more [...]uddenly, walketh more w [...]r [...]ly; is more of ten watered, resteth more secu­rely, dyeth more confidently, is poorer purged, and more aboundantly rewarded. What can a man desire more? Or can there be a greater benefit than this, which contayneth in one so manie benefits? Or be placed in matters of greater weight and importance? What can a man desire in this life more auailable for saluation, or more likely to maintaine a continual peace and tranquillitie of mind and bodie al the time of our life?S. Iohn Chrisostome. [...] Vux Mo. S. Iohn Chrysostome hath a long elaborate dis­course to this purpose, shewing euidently, that farre more softer shipwrack in the world, then in Religion, and are in farre greater danger, and giueth three reasons for it. First, because more things trouble them; Secondly, because they liue more negligently and carelesly;Three rea­sons vvhy liuing in th [...] vvorld is more dāgerous. Thirdly because they are more weake and fe [...]ble. Contrariwise, in the life of a Monk, sayth he, the waues are not so great, rather they haue continual faire weather, and a quiet season, and their indeauour in breaking and ouer coming the seas, is farre more earnest. S. Caesarius speaketh eloquently, and wel to the same point, in one of his homilies to his Monks: We knowe, sayth he, that there is a great reward layed vp in the life to come for the spiritual warrefare, to which we haue bound our selues; but if we marke it wel, we are in a manner in present possession of part of the reward in the worke it self which we haue in hand: Casarius. Hom. 5. ad Man. And certainely it is a very great benefit of this course, that we haue had the power to contemne the world, and begin to serue Gods that we haue shaken off the miserable command which sinne had ouer vs, and escaped the filthie slauerie of glottonie and lust: And is it not a great reward to haue nothing to do with the world? not to be troubled with desire of vanities? not to be acquainted with anie enormous crime? to leade an innocent life? to liue in blessed Chastitie? to possesse sufficient with the feare of God in glorious pouertie? wherof Wisedome speaketh [...]; Prou. 15.16 Better is a smal portion with the feare of God; then great treasures without feare.

‘4. Let vs therfore consider how much God hath bestowed vpon vs, in this [Page 208] holy vocation; let vs reckon, if we can, what gaine we haue made from the time which we haue been gathered togeather in this place; from how many coo­senages; from how many adulteries, thefts, periuries, sacriledges, we haue been deliuered; and then we shal feele how much we are also obliged to God for the present benefits. If we were now in the world, what should we do other, then wallow in synne, and defile our soule with dayly staynes, and goare it with dayly wounds, and not so much as feele them? For this is the propertie of wic­ked custome of synning, that the more a man synnes, the lesse he vnderstands his synnes; and the more he is delighted to synne. And on the other side, the more careful a man is of himself, the more he feareth.’ Al this out of S. Caesarius.

The ho­nour which God doth a man in cal­ling him to Religion.5. Whervnto we may adde, that God hath not only done vs the fauour to de­liuer vs from vnder the power of the Diuel and sinne; but exalted vs to the height and splendour of Euangelical perfection, which doth mightily rayse the value and esteeme of this benefit; and no words are sufficient to expresse the greatnes therof; yet we wil endeauour to declare it in some measure by the example fol­lowing. For as if a great and mightie Prince had an enemie, that by many treache­rous wayes had diuers times sought his vtter vndoing and destruction, and it being now in the Prince his power to kil him, he should notwithstanding not only willingly pardon him, but be friends with him, and take him into his house, set him at his board, and giue him an honourable place among his royal issue; so falleth it out with Religious people, for the infinit goodnes of God, not contented to rayse vs poore and needy snakes his enemies, from the earth of our vayne imaginations, or from the dung of our loathsome synnes, hath innobled vs moreouer so farre,Ps. 112.8. as to ranke vs with princes, with the princes of his people, that is, with those, that for as much as concerneth their owne perfec­ction, hold the first and cheefest ranke in the Church of God,S Bernard. s. de Ingrat. which S. Bernard doth as he is wont, most sweetly expresse in these words: ‘Finally, if perhaps forsaking fornication, we had remayned in coniugal Chastitie, and not embra­cing the councel which we know is giuen of a single life, but abstayning from rapine and fraude, had lawfully vsed that which was our owne, not arriuing to the Euangelical perfection, wherof it is written: If thou wilt be perfect, go, and sel al that thou hast and follow me;Mat. 19.27. how great a mercy had it be [...]n, if, I say deli­uered from so many synnes, in which many of vs being entangled, expected nothing but death▪ and the sentence of most certaine damnation, we might haue brethed in some inferiour degree and course of life? The prodigal Child durst not aspire to the ranke of Children, but thought himselfe happie, if he might but deserue to be admitted among the hirelings.Lu. 15.19. But fatherly loue could not con­tent [...] self, without shewing him mercie in so abundant measure, as was able to make the elder brother, that had neuer departed from his father, enui [...]h in for it: So, d [...]erely beloued the mercy of our God, abundantly powred forth vpon v [...], hath of children of wrath and distrust, not only receaued vs among his elect, but called vs into the congregation of the perfect.’ Thus say [...]h S. Bernard.

A [...] saving of [...]ordanus.6. [...]ord [...]nus first General of the Blackfriars after S. Dominick, a man of great sanct t [...]e and authoritie, hath a notable saying to this purpose. Hauing cloathed a certayne [...] in the holy habit of his Religion, in the presence of many of h [...]s [...] Companions, he made a long discourse vnto them of the happines of a Religious State, at which they wept most bitterly; whervpon he turned his [Page 209] speech vnto them, and told them they ought not to weepe, for they were now to part from this their friend, but rather out of enuie, that he had chosen the better part by farre, then they; because Religious men serue God in nature of gentle­men of the priuie chamber to a Prince, with whom he is euer inward and very familiar: But secular people, if they serue at al, they serue as it were in the kitchin or in some other meaner office. Therfore it were farre better for them to open their eyes, and consider, that the dore is open for them also, if they haue a mind to enter, and sit at bord with the king. And his words fel not vpon the ground, for one of the Companie neuer went further, but presently betooke himselfe to Religion, and al the rest soone after tooke in at the same port of saluation.

7. And certaynly if we cast vp the particulars of al the great commodities wherof I haue at large discoursed,The Bene­fits of Re­ligion sum­med vp [...]n breefe. we shal find, that in this one benefit of Reli­gion, al in a manner is contayned, that we can possibly desire: a consideration, which we should alwayes haue before our eyes, & haue deeply imprinted in our harts. For heere we haue perfect remission of al our former offences, as in a se­cond Baptisme; our flesh is tamed by holy sobrietie; we are at leasure to think of heauenly things; and seuered from al that may any way hurt our soule. The wil of God, is the rule of our actions: and al kind of vertue in continual, and vigorous practise. Heere we receaue direction from Superiours; light from particular Ru­les; abundance of inward grace; increase of meri [...]; comfort in fraternal charitie; mutual assistance; and part of al the good works that are done among vs. Al which are in themselues wonderful beneficial: but withal, greatly innobled and imbellished by the golden linke of our vowes, and crowned at last at the howre of our death, with that securitie which a state so remote from the world, and so neere bordering vpon heauen, and heauenly things, doth vsually bring vnto vs. To the accomplishment and preseruation wherof, do concurre, the particular loue, fauour, and protection of God, and our B. Ladie; a thing wonderfully to be esteemed, both for the profit and pleasure which accompanie it.

8. Seeing therefore we find so much wealth and riches in a Religious State,Religion a hidden Treasure. what can we reckon it to be other, then the Treasure hidden in the field, which when the man had found, Mat. 13.44. for ioye, he went and sold al that he had, and bought that field? For certainly Religion may most truly be called a Treasure, or rather it contayneth an infinite Treasure, seeing it hath within it so infinite riches, and such abundance of wealth, not of one kind only, but al manner of wealth heaped in a masse togeather. Now he that findeth a Treasure, hath great aduantage ouer another man, that is rich by trading, or otherwise; for he that trades (for exāple) cometh to his wealth by much paynes and labour, and runneth many hazards in the purchasing therof, and it is long before he get it togea [...]her: but he that finds a treasure, lights vpon al togeather, without labour or danger, and in a moment is raysed to excessiue wealth and happines. But it is not euery body that sigh [...]s vpon it, but rather very fewe. So secular people increase their stock of vertue by much and long striuing for it, and oftimes they suffer shipwrack, and in one houre, leese al that they had laied vp togeather in many yeares, by falling but into one mortal synne: which alas! how easy, yea how da [...]ly a thing is it, in a sea so ful of shelues and tempests? A Religious man findeth a Treasure, and consequent­ly is farre more happie, because al at once is heaped and thronged vpon him. The state it selfe and vocation, breatheth as it were into his hart the spirit of Pouertie, [Page 210] and a particular affection to Chastitie, and Obedience, as things contayned in the very spirit of Religion; and withal it giueth him al other vertues, as ne­cessarie attendants, partly flowing from those three, and partly needful for the vpholding of them. A treasure, where not golden Iaspars, or orient Pearles, but more pretious and truer Gemmes, of great esteeme and vse, not only in earth, but in heauen, are heaped togeather: But yet a hidden treasure, be­cause few do know the value of it, few do find it; for that which our Sauiour sayd of Eunuches,Matt. 19.11. is very true, not al take this word, but to whom it is giuen, and where is it hidden? In the field, a place voyd of companie, free from the noyse of Ambition, from toylesome trafick, from the Courts of Princes, and yet not in a wood, or vpon a hil, but in a field, wher people vse to plough and sowe, and bestow labour in manuring the ground; al which agreeth fitly to Religion, for it is seuered from the turmoyles of the world, and cultiuateth the mind with al spiritual industrie, sparing no labour, pre­caution, mortification; and it can no sooner be layd fayre open before our eyes, by the light which God doth giue vs, but presently our mind is so vio­lently taken, and inflamed with desire of it, that no strength, no bonds can withhold vs, from running to possesse ourselues of it, and that with ioye, as out Sauiour speaketh, not weeping and lamenting, as if a man were to vndergo some great trouble or crosse, but as to a ioyful, and gladsome, and fortunate busines; in fine, as to a Treasure.

But the more pretious the thing is, the more ought we to consider, by what meanes we may come to the possession of this happie field, wherin so great a trea­sure is hidden;The price of the field is to leaue al. for we cannot haue it for nothing, but must buy it, and buy it at the rate, at which our Sauiour, who hath it to sel, hath set it; that is, by selling al that we haue, and buying it therwith. To purchase this field, we must forgo al posses­sions, Moneyes, preferments, friends, parents, kinsfolke, ourselues; which is bo [...]h most exactly performed by entring into Religion, and is not easy to say how it can be done otherwise. Where, by the way, we may consider the goodnes of God in no [...] determining any certaine summe of money or wealth, least he that could not make so much, might be excluded from the purchase of so worthy a thing and ha [...]h withal out of his infinit wisdome ordayned, that the price should be, not so much to giue what we had, as to forsake it; to the end, that whether we haue much, or whether we haue little, or nothing at al; we may be al admitted to the purchase, so we leaue al, and retayne nothing to ourselues, not so much as the hope, or possibilitie of hauing any thing. By which means in very deed we do not wholy relinquish that which we leaue, but we make an exchange therof for that which is farre better, and better worth; purchasing so incomparable a trea­sure, at so easie a rate; a treasure wherin we shal haue the price we gaue, returned vpon vs agayne, and infinitly, more added vnto it.S. Hierome Epist. 16. Which S. Hierome telleth vs in these words: We receaue more them we ga [...], we forsooke a smal thing, and haue entred vpon great possessions, the promises of Christ are performed with returne of hundred fold.

which being wel considered, and prouing so true and certaine, as doubtlesse it is, what hart can be so cold, as not to burne with desire, and loue of so pretious a Margari [...]e, so inestimable a Iewel and Treasure? or who is there that hath already bought it, but wil esteeme so highly of it, as certainly to preferre it be­fore kingdomes, and seates of honour; and make account of al gold and syluer, [Page 211] as a little sand, or durt, in comparison of it, and loue it aboue health and beautie; or if he haue not yet bought it, wil esteeme any thing too pretious to bestow vpon it, and not rather, as S. Gregorie speaketh in this very subiect,S. Greg. Hom. 11. in Euang. willingly forsake al that he loued among earthly things, forgoing that which he had got, distributing that which he had gathered togeather, and thinking the beautie of earthly substance which pleased him before, deformed, in comparison of the lus­ter of this pretious Margarite, which now only shineth in his mind?

8. Aegidius, The ad­uice of Aegidius a Franciscan Friar. one of the first stones in the famous buildings of the order of S. Francis, a man of so great sanctitie, that when he heard the name of God, or of Heauen, he was wont to be presently transported out of himself, is reported to haue made this amswer, to one that asked his aduice, whether it were best for him to enter into Religion: ‘Tel me, sayd he, if a poore man should come to know for certaine that in such a place there lay hidden a great treasure; would he stand to aduise, whether it were best for him to dig there or no? The man answered, No: Then, sayd he, with how much more alacritie and readynes should men runne to the infinite Treasurie of God, where only are the true & eternal riches? which the man vnderstanding, went presently and sold al that he had, and ha­uing giuen it among the poore entred into Religion.’

9. The same holy man being once demanded, whether a man might remayne in fauour with God, and liue in the world, made answer, that he might,The same Aegidius preferreth one degree of Grace in Religion, before [...]o, in the world. but he had rather haue one degree of grace in Religion, then ten in the world, because grace is easyly preserued and increased in Religion, where a man liues sequestred from wordly troubles and tumults, which are deadly enemies of the grace of God; and moreouer is encouraged and egged on to vertue by his spiritual Brethren: ‘In the world Grace is easily lost, because secular care, which is the mother of distraction, doth hinder and quite take away the sweetnes of grace, and by their euil examples people prouoke one another to euil, and withdraw one another from that which is good, and as it were by force, take a way the life of the soule, and throw it headlong into euerlasting destruction; so that without doubt it is much better to haue farre lesse grace, so it be secured and assisted with so many helps to increase it, as are in Religion, then to haue farre greater grace, with so euident danger,The vision of S Ansel­me. as is in the world.’ These are the very words of that holy man.

10. Wherfore let vs conclude what we haue hitherto sayd, and much more which might be sayd, of the miserie of this world, and of the greatnes of this treasure, that is, of the happines of a Religious life, with the heauenly vision, in which both these togeather were declared to S Anselme, of whō we find recor­ded, that being once in an extasis, trāsported out of himself, he saw a mightie swift Riuer, which drew al the filth of the whole ca [...]h into it self, so that the water therof was most horribly fowle and stinking, and besides, it carried away with it whatsoeuer it met, men and women, poore and rich. Which sight mouing him to great admiration and compassion, he asked how those people liued, and what was their sustenance? and it was answered him, that they dranke of that filth wherin they wallowed, and tooke great pleasure therin, mi­serable creatures as they were; and withal, the vision was declared thus vnto him: That the Torrent was the world, wherin people are blindly carried awaye with their riches and honours, and vnlawful delights, and [Page 112] though they be so infinitely miserable, that they cannot temper themselues in any thing, yet they esteeme themselues fortunate and happie men: From then­ce he was carried into a large spatious seate, walled round about, and the wal [...] being al couered with beaten siluer, made a most glorious shew; within this in­closure he beheld a pleasant meddow, ful growne with grasse of a strange nature, for it was as siluer, and yet grew, and was soft and pliable; so that when he sate downe vpon it, it gaue vnder him, and rose againe, when he rise vp. The ayre was most sweet and pleasant; finally al things were so delicious in it, that a man might think himselfe abundantly happy, if he had no more but that. And this he was told was a Religious life; God shewing him by these similitudes, that in the world al things are vile and loathsome, fickle, deadly, and euer tending to de­struction; and contrariewise in Religion, al things beautiful and pleasant▪ finally bright, and sumptuous, as siluer.

THE SECOND BOOKE, OF THE HAPPINES OF A RELIGIOVS STATE.

THE PREFACE. That a Religious State is not only profitable, but honourable.

BEhold how good, Psalm. 132. and how pleasant it is, to dwel Brethren in one! As the oyntment in the head, which descendeth vpon the beard of Aaron: As the dew of Hermon, which descendeth vpon mount Sion [...] because there our Lord hath commanded blessing, and life for euer. A great commendation of a sociable life, a life lead in common togeather; and great pro­mises, and rewards of Fraternal loue and coniunction, set forth, not by man, but by the Holie-Ghost, who cannot be mistaken in the weight of his prayses, nor misse of the performance, of what hee promiseth: And both the prayses of this life, and promises of the Holie-Ghost do so properly, and apparently agree with a Religious State, that no man can doubt, but the Royal Prophet, when he vttered this Prophetie, had the frame and Idea therof before his eyes, and beheld so long before, the beautifulnes of this forme of life,S Basil. Const Mon, c. 19. in the diuine light then communicated vnto him. Which S. Basil deliuereth, when speaking of Religious people, and discoursing at large of their hap­pines, in conclusion he sayth, that the Prophet Dauid in his Psalmes, sung thus of them: Behold how good, and how pleasant it is, to dwel Brethren in one! Ex­pressing the holines of their life, by the word, Good; and the contentment, and ioy, S August. in Psal. 132. which arriseth from so great concord and vnion, by the word, Pleasant. And learned S. Augustin, interpreting that Psalme, teacheth no lesse, making no doubt, but that the whole Psalme, was penned purposely, of Religious people; and declareth with­al the great force which the, Good, and contentment heere described, hath to work vpon mens minds: These words of the Psalter, sayth he, this pleasant sound, this sweet melodie, both in the eare, and in the vnderstanding, begat Monasteries: This sound awaked the Brethren, who haue coueted to dwel in one: This verse was their Trumpet: it was heard ouer the whole earth, and they that were before diuided, were gathered togeather. Thus spake S. Augustin, and very truly.

2. For first,Religious men properly are Bre­thren. the name of, Brethren, doth so fully expresse, that which passeth in a Religious Community, that there could not be a word deuised, to signify, the thing more liuely, because as Brothers, they haue one, and the same Father, one and the same Mother▪ al receaue the spiritual life which they lead, from one God, by the seed of the Holie Ghost sowen in their harts, and are conceaued in one and the same wombe of their Mother, Religion, begot, not by vertue thereof, but by the vertue of God, as I sayd, and Religion [Page] feeds them al, with one milke, nurturing them, and bringing them to perfection, [...] true and natural Children.

Though to the Prophets mind, the name of Brethren, did not sufficiently declare the vnion,Act. 4.32. which is betwixt them that are linked togeather by so [...]reight a bond, and therfore he added, that they dwel in one, that is, are al one togeather; which is so true of Religious people, that it is in a manner proper to them alone. For as the same S. Au­gustine obserueth, they liue [...]o togeather, that they are al as it were but one man; and that which is written in the Acts, is verified of them; One soule, and one hart. Many bodies, but not many harts.

Cass. Col [...]. 16. c. 3.Which vnity, is the more to be esteemed, because it is not grounded vpon neernes of place, but vpon spirit, and consequently distance of place, doth not diuide it; because, as Cassian speaketh, the Cohabitation of manners, and not of places, ioyneth the Brethren togeather in the eyes of God. And as the dwelling in one house, auayleth little, where there is not agreement of minds, and conditions; so the distance of place, hindereth not, where minds and affections consort togeather.

Wherfore with great reason, the sweetnes, and profitablenes of this life, is com­pared, to an Oyntment, Religion Compared to the Priestly oyntment. and to dew: And to no ordinarie Oyntment, but to the oyntment, which was vsed vpon Priests, an oyntment, most fragrant, and odoriferous, and consecrating them to God, vpon whom it was wont to bee powred: To giue vs to vnderstand that they who enter vpon a Religious course, and meete togeather in this brotherly society, are consecrated to God, and consecrated as Priests, themselues being a daily Sacrifice, and offering to the Diuine Maiesty euery day many Sacrifices, and oblations of themselues. No wonder therfore, it from so great perfection of vertue, such aboundance of sweet odours doe issue,2 Cor. 2.16. as to replenish the whole house of God, which is the Church, and to make Religious people themselues, both amiable, and admirable to al; and as the Apostle speaketh, and odour of life to life to many others, inflaming them with loue of the like vertue and perfection.

3. Moreouer, as the Priestly oyntment, was so perfectly good and fragrant, because it was compounded of many odoriferous ingredients, so (as I haue sayd more at large elswhere) the beauty, and benefit of Religious people is the greater, because the ver­tue and sanctity of many, doth meete togeather. In which respect S. Basil comparing a solitary life, with a life lead in company of others, preferreth this; because, as he spea­keth, that Good, S. B [...]s [...] reg. [...]us. disp. c. 6. and Pleasant thing, to wit, the cohabitation of Brethren, in the same house, which the holy Ghost compareth to the fragrant oyntment run­ning downe from the head of the high Priest, can haue no place, in the single habitation of one man alone. The sweetnes of which oyntment, doth not remayne in the head only, but descendeth, to the very skirt of the garment; which S. Augustin doth learnedly,S August. as al other things, interpret to be, either the latter tymes, in regard that so great excellency of vertue, was reserued to the fulnes of the Ghospel; or perfec­tion itself; because as the garment ends in the skirt, so sayth he, they are perfect, who know how to dwel togeather, they are perfect, who fulfil the law.

4. Now as the Odoriferous sent of that oyntment, expresseth the pleasantnes of this course; so the similitude of the dew, The spirit of Religiō to dew. declareth the profit of it. For as dew is engen­dred in the ayre, by the heat of the S [...]nne, and cooleth the selfsame heat, and giueth contentment by the freshnes which it hath; so this heauenly spirit, wherof we speak, comming only from heauen, falleth vpon them, that forsaking earthly things, are infla­med [Page] which the sole loue of God, and cooleth in them, al loue of things inferiour, and extinguisheth the vnqui [...]t heat of concupiscence. And it falleth not as a suddaine shewre of rayne, with great noyse and violence, but like dew, so smal, as no man perceaues it, but he that hath it, and he that hath it, doth not only find pleasure in the temper of the inferiour heates which possesse vs, but profit by the fruitfulnes, and plenty of good workes bestowed vpon him.

5. And this dew is not promised indifferently to al, but to the high and craggy hils, of Hermon, and Sion, which signifie Religious soules raised aboue al earthly thinges and contemning the world, as inferiour and base; and no riuer can ouerflow them, that is, they are not taken with delight of any of the transitory things, which they haue forsaken. These hils stand in need of the freshnes of this heauenly dew, and if it may be said to be due to any, it is due to them, to the end that hauing before hand, in this life, a tast of that future happines, which we al expect, they may be the more inflamed with the loue, and desire therof.

Wherefore in this state, thus improued and mended by the dew distilling from aboue, thus sweetned and softned with the fragrancy of diuine oyntments, with great rea­son hath God commaunded blessing and life for euer, that is, not any temporal or short life, or blessing, but a blessing and life eternal, and neuer fading. For here is great measure of the true knowledg,Iohn. 17.3. Iohn. 6 63. 1. Iohn. 3.14 of God, which as our Sauiour telleth vs, is our true life. Heere the word of God soundes continually in our eares, which word, is spirit and life. Heere we loue our brethren by which we know, as S. Iohn speaketh, that wee are translated from death to life.

6. But al are not lead by profit, many rather set little by the poynt of profit, and ayme at honour and preferment, that which S. Bernard saith,S Bernard. Serm 4. de Ascens. prouing very true: Al of vs are desirous to ascend, al couet to be exalted, we are noble creatures, and carry a high mind, and therefore naturally desire highnes. Wherefore seeing God hath made so great account of a Religious state, as to enrich it so many other wayes, he cannot be thought to haue left it bare of honour, and suffered it to be in glorious, and contemptible; rather it is certaine, that eyther there is no worth at al, in the spiritual workes of God (which were madnes to think) or if there be any in his other workes,The di­gnitie of Religion most of al in a Religious state, as in one of the chiefest, and rarest of al his workes. For where as the Maiesty of vertue, is so great, that though there were nothing els to commend it, this maiesty alone would make it shine like a light in the midst of darknes; Religion being the proper seat and kingdome of vertue, must needes partake of the same splendour and Maiesty, and the more, because it is so coupled with vertue, that Religion without vertue, cannot subsist so much as in the thought of man.

7. And in some sort, a Religious course of life, hath somewhat more then vertue; because euery body cannot discouer the worth, and dignity of vertue; some are so dul as they conceiue nothing at al of it: but a Religious course, hath not only inwardly wher­with al to delight the eyes of the spiritual, but outwardly it hath that also, which draweth the vulgar into admiration, and in my iudgment, euen for matter of worth and nobility, it is not only equal in greatnes with the world, but farr aboue it.

This second booke therefore by the help of God, shal be spent in declaring the dignity of Religion, a subiect, in it self pleasant, and wherin a Religious man hath particular reason to reioyce.

8. And it is no smal testimony of the dignity therof, that we find such an infinit [Page] company of men,A great te­stimonie of the di­gnitie of Religion. that haue so ioyfully spurned at the honours, and wordly prefer [...], [...] which they might haue had, and forsaken them which they had, or at least-wise infi­nitly desired to forsake them, to enioy the happines of a Religious life. For the desire of honour, being so natural to man, as I haue saied, it cannot be thought that the bare con­sideration of profit, could put so much Zeale and feruour into them, but that togeather with profit, they saw great honour and worth in the busines.

S. Gregory. 9 And among many strange examples in this kind, we shal hardly meete with one more signal, then that of S. Gregory the Great; who hauing lead a Monastical life from his youth, and being afterward made Deacon of the Church of Rome, was notwith­standing so taken with the loue of his former Religious course, that being sent Legate by the Pope to Constantinople, he would not put himself vpō his iourney, but in company of some of his Monkes, that because he could not himself remaine in his Monastery, be might, as it were, carry a Monastery along with him.

10. And which is more to be admired, when he was chosen Pope, in that height of honour (then which there is not a higher vpon earth) he did so continually mourne, out of desire of Religious quiet, that almost al his writings are ful of his teares; And particularly in his Dialogues he speaketh thus: My vnfortunate mind, goared with the wound of excessiue busines, S. Gregorie in pro [...]mio Dialog. calleth to remembrance what a life it lead once in the Monastery, how farr al transitory thinges were beneath it; how farr it was aboue al thinges that passe away; how it was not wont to think but of heauenly thinges; how confined within the body, it did passe the boundes of flesh, by Contemplation: and death, which to euery one most commonly, is a greiuous paine, was welcome to my mind, as an entrance to life, and a reward of the labour past. But now by occasion of my Pastoral charge, it is moyled with busines of secular people, and after the comelynes of so goodly a quiet, which it had, it is disfigured, with the durt of terrene actions. I weigh what I suffer, I weigh what I haue lost; and while I behold what I haue forgone, that which I endure is more greiuous vnto me. For behold now, I am tossed in the waues of open sea, and in the ship of my mind, am beaten with the stormes of a mighty tempest, and remembring the state of my former life, as it were casting my eyes back, I sigh at the shoare which I see behind me.

11 Regest ep. 4 & seq. 11. Thus spake S. Gregory; and much more else where to the same effect, and with like inward feeling. And by this his complaint giues vs sufficiently to vnderstand, that out of his owne practise, he discouered something in [...] Religious life, so beautiful and excellent, that in that height of promotion, he would haue been glad of it, and was sorry that he wanted it. And his example ought to weigh the more with euery body, because he was so great a man, and hauing had experience in his owne person, of both kindes of life, could not notwithstanding quench the loue and desire of the one, which he had not, with the great greatnes of the other in apparence, which he possessed.

THE SECOND BOOKE OF THE HAPPINES OF A RELIGIOVS ESTATE.
HOVV BASE ALL EARTHLY THINGES ARE. CHAP. I.

THAT which a Religious life aymes at, and the Essence therof, is vtterly to abandon all earthly things: I do not say the loue of them only (for that all must do) but the very vse of them, so much as may be, which all are not obliged to forgoe. To vnderstand ther­fore, the benefit of a Religious course, and much more the worth and dignitie therof, nothing can be more necessary, then throughly to conceaue, and establish as a certaine ground, how imperfect, and abiect all things of this world are by nature, and how vnworthy the loue, and care of man. For so a Re­ligious man, wil be easily persuaded, to be content to want that, by the absence wherof, he sees he shal suffer no great losse; and secondly that which heere we intend, wil be playne to euery body, to wit, what makes a man truly honorable, and wherin true worth doth consist.

2 First therfore all earthly things,Earthly things li [...]t­le in them­selues. let them carry neuer so fayre, and magni­ficall a shew, are in deed but bare and slender, and of little value; which we shall finde the sooner to be true, if we looke not vppon the particulars, seuerally; but comparing them with the rest of the world. For if we take the whole earth, and consider wel what it is, compared with the other Elements, and with the large circumference of the heauens, we shall find it is the least of them all, and indeed of no great compasse; great part of it, is hidden vnder water; part of it taken vp with hills, and mountainous places; the remaynder diuided into Prouinces, and kingdomes; kingdomes againe into citties, and townes; townes into houses, and [Page 202] demaines, and the seuerall possessions of particular men: what a smal parcel now, God wot, falls to the share of euery particular?

Socrates.3. Socrates the Philosopher, hath a graue and witty saying, to this Purpose. For as it is recorded of him, perceauing that Alcibiades tooke great pride in hi [...] wealth and large possessions, he drew him a side to a mappe of the whole world, and desired him to shew him Attica (which was his countrey) in the mappe: and when he had readyly pointed at it, he prayed him to shew him, where his lands, and possessions lay in it; he answered they were not set downe in the mappe, Wherfore, then, replied Socrates, art thou so prowde of thy possessions, seeing they are [...] part of the earth ▪ But the errour is that men think gold and syluer, and wealth, and possessions, great, not because the things are great, but because themselues are little; as Emitts make account of their little neasts, as if they were large pallaces, and bestow as much labour, and toyle, vppon a handfull of graine to carrie it in, and lay it vp, as if they had got a mighty purchase.

And of no value.4. Yet if the things that are so smal in bulke, and quantitie, were in price and value any great matter; a man might giue some reason, why they should be desired; but if we enter into the very bowels of them, and consider wherof they are made, we shall finde that they are composed of the knowne ele­ments, wherof some are more suttle and cleare, as fire and ayre; some more grosse and foggy, as water and earth. Whatsoeuer we see, or handle, or take contentment in, is but a compound of these fower things put togither, and in al of them, the earth, which is the most lumpish, and base of any of the rest, hath the greatest part by farre. In the mixture therfore of these things, can there be any thing so very much to be admired, seeing the simples by themselues are so meane? Or what sence is there in it, to make so great account of a little earth, and to keepe it so charily, vnder so many locks, and keyes, if it haue a co­lour which pleaseth your eye; and to tread the same earth vnder foote, and make account of it, as it is, when mingled with water it is but dirt? For that which S. Bernard sayth,S Bernard ser. 4. de Aduent. S Iohn Chrysosto. ser. 2. de vit. Dom. is very-true, Gold and syluer, is it not but white & redde earth, which the errour of men only makes or rather esteemes pretious? And long before Saint Bernard, Saint Iohn Chrysostome made the like obseruation. And he sayth wel, that it is not made, but esteemed pretious; because the iudgment of man, when it fall's to be according to truth, can neyther rayse, nor pul downe the price nor true value of any thing; much lesse a false and erroneous persuasion, which peo­ple frame to themselues.

5. And if we looke yet nearer, into the substance of things, which are most esteemed, we shal find it more certaynly to be as I say. For what is Pearle, but the excrement of a shelfish? And yet people now a dayes, vse it to set forth the beautie of their countenance. Wherin it may seeme to some, a ridiculous thing to set so little by the whole shell, or the fish it selfe, and to value, the thicker, and harder part therof, at so high a rate. What are gemmes, but stones▪ What is silke but the bowells of an vgly worme? What is Cloath, but the fleeces of sheepe, which we account silly things, when they are a liue? What are Ermines and [...]a­bles, but skinns of beastes? What are stately buyldings, porches, and pallaces, but a heape of stones,The lapo­rians treasure. set in order? We finde that the Iaponians lay vp in their clo­sets, and treasurie, birdes paynted vpon paper, triuetts, and brasen kettles: and esteeme highly of them, not for any neatnes of fashion or workmanship, (for [Page 203] there is no such thing in them) but for bare antiquitie; insomuch that a thing of this nature, though it be quite worne, and eaten away, is sold among them for two, and fowre, and sometymes for six thousand Crownes. And when Chri­stians laugh at them, for casting away so much money, vppon such trifles, they laugh at vs as much, for buying stones and such other commodities at so deere a rate. For their things, say they, are most of them for some vse and seruice, ours serue for nothing. And certainly they haue reason to taxe out errour, but that they are in the like errours themselues, and it falleth out among vs as with mad men; that perceaue wel enough one anothers folly, but see not their owne.

6. A third thing,All things are varia­ble. of farre greater consideration is, that this smal parcel of goodnes, which is in earthly things, is not permanent, but runneth like a continuall streame to nothing which at first was the beginning of it. To which purpose Saint Augustine saith excellently well.S. Aug. 4. Conf. c. 10. All things rise and fall; and rising, begin to be, and growe to perfection, and when they are come to perfection, they waxe old and perish. For all things waxe old and all things perish. ‘Therefore when they rise and grow, the faster they grow in being, the more hast they make not to be: for so their measure.’ And giues a solide and very plaine reason, why their measure and fashion is so, because euery particular thing, being parte of the whole vniuerse, and the whole, being a compund of things part, and things to come; some things must needs giue way that other may haue place, and so the whole successiuely be made vp: for as when a man vttereth a speach, wee cannot vn­derstand it all, vnlesse the former syllables and wordes passe, and others, and others come successiuely after them, so if things were permanent in this world, they would hinder the rest that are still to come after, & the whole, would not be compleate in all parts. And this is the greatest, and most intri [...]s [...]call de­fect, which all things haue that depend of time, that they passe away as fast as time it selfe; and runne hand in hand with it, full as speedily as it, though no­thing be more swift then time.S. Leo. [...]. de [...]. Where upon Saint Leo giues vs this good admo­ [...]ion, that wee make account of all temporal things as if they were al ready past; and his reason is, because the better part of them, is not; for that which is past, is quite gone; that which is behind, is not yet come; that which is present is but a moment of time.S Greg. 21. mor. c. 1. And Saint Gregory saith to the same purpose, that to place ones trust, in things that passe away, is as it were to lay a foundation of a buylding vpon the running waters. ‘God standeth for euer, all other things passe away. What therefore is it to fly from him that standeth, but to cleaue to that which passeth? For who was euer caryed with the swelling streame of a swift ri­uer, & could himselfe remaine immoueable, the water bearing him downewards. He therefore that desireth not to slide, must auoyde that which slideth, least by that which he loueth, he be forced to come to that which he shunneth: for he that clea­ueth to a shipperie thing, must needs slide with it, to the place where that which he holdeth, goeth. And he hath the like saying in another place of the life of mā, which may bee applied to any other thing.Id. 25. mor, c. 2. To liue sayth he, with a necessity of dying, is as it were, to iourney towards death; for as many dayes as passe of our life, so many paces wee drawe neerer the place intended in our iourney. And the very adding of time, is a diminishing of it, because the space of our life, which beginnes to be, begins equally as much, not to be.’

[Page 204] [...] 16.10.7. And yet againe, if this succession of things were to last any length of time, people might haue some comfort in the tearme they had in them. But alas, how short, and vnsettled, is this tearme! How suddenly is it ended? yet a little while, sayth the Prophet, and the sinner shall not bee. And in another place. Man is like grasse, [...] 102.11. [...]ac 4.14. Ioh [...] 1.13. S Greg. 15 m [...]r. 24 his dayes l [...]ke the slower of the feild, so shall he perish. And S. Iames compareth mans life to a vapour; Iob calleth it a point. Vpon which place S. Gregorie writeth thus. The whole length of time, of this present life appeareth euidently to be but a point, when it commeth. For whatsoeuer could haue an end, Was but short. ‘And that we might not thinke that he speaketh only of them, that are taken away by vntimely death in the prime of their youth, he repeateth the same more expressely elswhere in these words. [...] 5. mor. c. 2. If we looke backe, from the beginning of mankind to this very time, in which now we liue, we shall quickly see, how short it is, seeing once it could haue an end. For if there were a man that hauing been created the first day of the world, had liued till this very day, and this days should make an end of his life that seeme [...] so long; behould the end is come; that which is past is nothing, because all is gone, that which is to come in this world, is also nothing, because he hath not a moment more to liue. Where then is that long time contayned betwixt the be­ginning and ending!’ It is consumed as if had neuer been.

Euery thing un­certaine.8. Which incommoditie, hath yet a greater, to wit, that this smale pittance of time, which nature hath allotted, to the things of this world, is vncertaine. Euery thing is subiect to so many chances, and aduentures, that most commonly in the midst of their course, they giue vs the slipp. By nature they are so brittle, that eue­ry little incounter breakes all to peeces, as i [...] they were ma [...] of glasse. The chan­ces are so many, and so frequent in the world, by roberies, tempests, warre oppres­sion of great men, and infinite other accidents; that it is not conceauable how ea­sie it is, for euery thing to perish, & to be changed from one to another. But easyly may be seene, that it is the hardest thing in the world, to keepe any thing long. Which S. Bernard expresseth in a homilie which he made of the deceitfullnes of this life in these words.S. Bernard [...] Men take pleasure in meate, they take pleasure in pompe, and pride, they take pleasure in riches they take pleasure also in vice, & time. ‘But sor­row entreth vpon the latter end of this ioy & pleasure, because the pleasure which we take in a thing that is changeable, must needs change, when the thing is chan­ged. We light a taper; it is not the pure element of fire, but a torch' a taper, and the fire it selfe consumeth that which feeds it, and is not fed, but by consuming, & as the matter cometh to an end, the fire also fayleth. As therefore smoake, & dar­kenes, waytes vpon the end of that flame, so the pleasure of euery ioyfull thing, endeth in sorrow.’ Thus sayth S. Bernard excellently wel. specially that all these temporal things, are so very vnconstant, that they are not only subiect to be taken from vs by external violence: but decay suddainly by the very vse of them, and fall away, by little and little, through our fingars, while we handle them, as meare and drinke, and apparel, stately buyldings, and the like, how can therefore that long continue, which is continually eating out it seise.

9. Which was the ground as I take it of an answere which S. Macarius of Alexan­dria is reported to haue made to a certaine Tribune. For passing the riuer of Niles with another Macarius, and being both of them but poorely clad, and in fashion somewhat contemptible, and two Tribunes pass [...]ng in the same boate, richly ap­parelled [Page 205] in cloth of gould, with a great trayne of horses and followers. One of the Tribunes spying the two seruants of God sittling in a corner of the boate, sayed vnto them. You are happy that make a foole of the world. It is true sayd S. Ma­carius. S. Ma­carius. We make a foole of the world, and the world makes fooles of you. With which short and saddaine replye the man was so strucken at hart, and his vnder­standing so enlightened, that when he came home, he presently made away al he had,S. Bernard ser. [...]. and betooke himself to Religion, perfourming that which S. Bernard aduiseth in a certaine place, saying. It is better to fors [...]k [...] the world, then to be forsaken by it. And penetrating the truth of that which S. Gregory deliuers in his moralls.S. Greg 18. mora [...]. 12. Wee cannot long remaine with the things which we haue, for eyther dying we leaue them, or they perishing do as it were leaue vs, while we liue.

10. But let vs suppose the goods of this world were great,The māner of enioying the crea­tures of this world is but base. and certaine, and long to be enjoyed, is the vse and possession of them in that fashion in which we haue them, a matter much to bee esteemed? For if wee enter duly into the manner of it, we shal finde that al the joy wee haue in them, is by meanes of our fiue sences, which are common to beasts, and wherein many beasts goe farr beyond vs. And consequently the manner of injoying them is but base and infirme, and the joy we haue in them but very smal For our sight only takes pleasure in some, as in pictures, and images, and the beauty of feildes and woods. In some, out tast; some serue for nothing but to be kept lockt vp in chests. Others are so farre from the owners reach, that they can neuer set eye, or lay hand vpon them. Moreouer in things for example which please the palate, it is t [...]e sauour only, which giueth contentment: if there be any thing els in them, it is in a manner lost, and consequently we neuer thoroughly enjoy any thing. For in other thinges, the smel only is for vse, in others the colour; and so if we passe through al, we shal finde that we enjoy the least parcel of them, which certainly is not to bee bought at so deere a rate.

11. Finally,The goods of this worldful of trouble. to the end we may the better vnderstand the nature of al these earthly things, and enter into a deeper contempt, and hatred of them, we shal do wel to consider, that the smal vncertaine good, which by the guist of God, is in them, is alwaise beset with so many troubles, and mingled with so many euills, that are farr greater then the good which they present vs with; that the pleasure, which a man takes in them, can neuer be ful and perfect, but is allwaise neces­sarily clipped, and abated in many things: We might proue this by many occur­rences, which happen dayly in the life of man before our eyes, but I wil content my selfe, with one passage out of an epistle of S. Berna [...]d to Sophia a noble ladye,S. Bernard epist. ad Sophiam. of the deceiptful glory of this world, where hauing first discoursed of the shortnes of it, he sayth further of the very continuance which it hath, in this manner: ‘The very permanency of it, such as it is, hath it not more trouble then pleasure? while you lay clayme to your owne; while you stand defending of it; when you enuye, when you are iealous; when you are continually hunting after something which you haue not, and the desire of hauing, is neuer quenched by that which you haue gotten; what rest do you finde in your glory? If there be any; yet the pleasure soone passeth, neuer to returne; the trouble remayneth, and wil neuer leaue you.’

12. But nothing doth more plainly discouer the natural condition and qualities of euery Creature,The greatnes of God best she­wes the basenes of Creatures. and shew vs more euidently how base imperfect al of them [Page 206] are, then if we compare them with their Creatour. For as a poore countrey fellow [...] borne and bred in some out village wil euer thinke his cottage, and his clout [...], something, til he come into a Citty, and there behould the state and magnificence of the Nobility in their buildings, and retinew, and al other things: so as long as a man rests in these inferiour things, he shal neuer arriue to the perfect knowledge of them. But if we desire to see thoroughly into them, we must rayse our selues to the consideration of the greatnes and maiesty, and infinitie of God. For if the whole earth, as I insinuated before, be but a point in comparison of the heauens, and the heauens themselues, if they were as many more, and more vast then they are, were yet farre lesse then a point, in respect of God, what is the earth in comparison with God? And if the whole earth be nothing, compared with God, what is a smal parcel of the earth, or a handful of money, or any thing els that can be named?

Creatures in compa­rison of God are not.13. Wherein we may consider moreouer the existence of euery thing, and the manner or measure of their being in this world; For doubtlesse they haue so poore and so weake a consistence, that they are euer neerer not being, then being; specially if we set the being of God, and the euer permanent existence of his Diuine essence in comparison with them. In regard of which excessiue distance, Iob sayth of God,Iob. 14 4. S Greg. 16. mor. 18. He only is. Which S. Gregory expoundeth in these words. ‘Are there not Angels and men, heauen and earth, sea, and land, the aire and al flying fowle, foure footed beasts, and such as creep vpon the earth? Al these thinges are; but principally they are not, because they subsist not of themselues: and vnlesse the hand of God, that gouerneth them, do maintaine them, they cannot be.Exod. 3 14.’ Wherefore in al thinges he is only to be regarded, who is principally; and he that sayd to Moyses, I am, who am: so thou shalt say to the Children of Israel, He that [...], hath sent me vnto you. Al which put togeather, wil easily persuade a man of reason and iudgement, that not only one feild, or one house, or any priuate mans possessions (which are often but smal in euery bodies eye) are not much to be valued, or rather to be accounted in a manner nothing; but that the whole world, with al that is in it, or if it were possible that there were worlds without number in one mans possession, are al of them nothing, and as such to be con­temned.

WHERIN TRVE HONOVR AND nobilitie doth consist. CHAP. II.

THIS ground supposed, it wil be easy to vnderstand, wherin true Nobilitie doth consist, and what maketh a man truly honorable. Commonly men think it is wealth or preferment, or greatnes of descent which makes them honorable,S Grego [...] mo [...] because, as S. Gregorie teacheth,‘people shut their eyes to internal and inuincible things, and feed themselues only with things visible. And therfore they respect a man not for that which he is, but for that which is about him.’

H [...] things are to be valued.2. This errour may be easyly layed open, and confuted if we do but consider that we value al other things by that which is in them: Who esteeme of a howse, [Page 207] as it is most fit for habitation; of an oxe, or a horse, as they are most seruiceab [...], either for the plough, or for the race, or saddle; and so in smaller things, we commend a sword, or a knife if they be for the vse, for which they were made. What folly is it then, to honour man only for things which are, without him, and farre inferiour to himself, and lesse deseruing honour? For wealth, apparel, a good howse and such like, are not onely outward but inferiour to man, and con­sequently farre from adding any honour, or ornament vnto him. And in fine, both the good which is in them, is smal, and of meane value, and not for a man to glory in, seeing himself is greater and more noble. And secondly, be it what it wil, it is wide of him that possesseth it. For as it were a ridiculous thing for me for example, to brag of your learning, or you of myne; iust so it falleth out with them, that brag of their gold, and syluer, and possessions. For that which is good or glorious in these things, belōgs to the gracing of the thing it self, & not of man. For that which S. Bern. sayth truly of one kind,S. Bernard epist. 11 [...]. may be applied to al. Esteeme it an vnworthy thing, to borrow beautie of mousefurre, or of the labours of wormes. The true ornament of euery thing is that which is in it of it self, nothing els."

3. Wherfore the qualities of the mind,Wherin nobilitie consists. only are the proper ornament of man­kind, and only able to giue a man true honour, and worth. These are his owne, & stick by him, and are great indeed, and deserue accordingly, to be highly esteemed of euery body.S Ambrose lib de Noë 4. Which S. Ambr giues vs to vnderstand in the exāple of Noë, in the booke which he wrot in prayse of him: pōdering how, in the holy Scripture he is cōmended, not for Nobilitie of descent, but for Iustice & perfection. The descent of a good man, sayth he, is the progenie of vertue? For as men descend from men, so the linage of soules is vertue. S. Hierom sayth as much in other words.S Hierom. ep [...]st 14. ‘Our Re­ligion hath not respect to persons, nor standeth vpon the natures of men; but con­sidereth euery ones mind. It iudgeth a man to be of noble, or seruile condition by his manners: Not to be a slaue to time, is the only libertie with God, & the greatest Nobilitie, is to be conspicuous in vertue. For otherwise a man doth but in vayne glorie of the nobilitie of his descent, seeing al that are redeemed with the same blood of Christ, are of God equally prized and honoured. It maketh no matter, in what state a man is borne, seeing al are equally regenerated in Christ.’

4. This was the sense and opinion of holy Fathers, as we find by what they haue left written; and a Christian that hath good grounds wherby to discerne what is truth and what is falshood, what is vayne, and what is solide and sub­stantial, can think no other. The answer which S. Agatha virgin and martyr made to Iudge Quintian was pertinent in this kind. For he casting it in her teeth, as a disgrace, that being horne as she was of noble parentage, she was not ashamed to lead the base and seruile life of a Christian? Shee replied, that she esteemed it the greatest freedome and honour that could be to be the handmaide of Christ. And certainly, as I sayed, it behooueth al men to be of the same mind, Christians especially.

5. That we find the like deliuered by heathen writers, is much more to be ad­mired: And yet Plato in his dialogues of a common weale discourseth after this manner.Plato dial. 5. dereg. Next after God we must honour our owne mind: but it is no true honour, if puffed vp with a foolish opinion of our selues, we commend our sel­ues, or let our mind do whatsoeuer it hath a fancie to; much lesse if we giue our selues ouer to pleasure. For this were rather to affront it, and fil it ful of mischeefe and repentance. ‘Neither doth he honour his mind, that [Page 208] esteemeth this life to be any great good thing, because he also doth disgrace and defile it. Nor he, that preferreth corporal beautie before vertue, or heapeth rich [...] vniustly. Al these do lauish that which in the mind is most beautiful, and most honourable, for a smale and idle gayne: because al the goods of the earth, or vnder earth, cannot equal vertue only. And consequently the only true honour is to follow that, which is vpright and honest.’

Arist [...]6. Aristotle doth not only deliuer the selfe same more exprestly, but addeth the reason, why most men are mistaken in their iudgment, touching this point. He sayth, that honour is only due to vertue, as a reward therof, and a reward nothing answe­rable to it, but farre short of it. Because no honour is great enough for perfect vertue. Also that euery thing that is excellent in goodnes, deserueth honour; and because com­monly people take nothing to be good, but that which is outward, as nobilitie of descent, riches, cōmand, and the like; they honour them more, as men excellent aboue others, in whom they find these things. But in truth an honest mā only, is he that is to be honoured, and they that haue these other things without vertue, deserue no honour; though the practise be otherwise in such as put themselues forward in the world, and think because it outward apparence they are great, that therfore they are truly to be preferred before others.

T [...]ee dif­ference of natures.7. And besides the auctoritie of Aristotle and others, there is an other reason which is very plaine and euident. For as we see God hath created three differences of natures in this world; on consisting of spirit, and vnderstanding only, as the Angels. One wholy corporal, as beasts. One of a middle composition betwixt them both, or rather contayning them both, which is man: who hath flesh as beastes; and spirit, and vnderstanding as the Angels. And consequently man per­formeth the functions of both natures, vnderstanding things, considering their beginning and causes, remembring that which is past, forethinking that which is to come, as the Angels do; and eating, drinking, sleeping, greeuing, breeding, growing, increasing, dying as beasts, so that placed as it were in the middle betwixt them both, that way which in the course of his life and behauiour he bendeth himself, to that nature, he doth become most like. If he take the path of sense and sensual or carnal pleasure, he becometh a very beast, which is that which the Prophet sayth.Ps. 48.1 [...]. Man when he was in honour did not vnderstand, he is compared to the foolish beastes, and made like vnto them. If he gouerne himself by reason, and sup­pressing desires of the flesh, follow that which is spiritual, be becomes not only like the Angels, but like to God, and increaseth more and more the true resem­blance of him in himself,Ps 81 6. Rom. 8. according to the testimonie of the same Prophet. I sayed you are Gods. Wherfore there is as much difference betwixt one that liueth according to the flesh, as the Apostle speaketh, and one that liuech according to the spirit, I do not say, as there is betwixt a Porter and a King (for though this distance be great, it is stil within compasse of the same nature) but as there is betwixt a beast and an Angel. Nothing being more contemptible then the one, nothing vnder God more honourable then the other.

8. Wherfore we must needs conclude, that true worth, true Honour, true Nobilitie, consisteth in vertue only; Which whosoeuer doth not vnderstand, hath not eyes to be hold the glorie of vertue.S. [...] 1. And that which S. Gregorie sayth proueth true in such a man. That carnal people though for humane wisdome they seeme to be reaso­nable creatures, want the light of liue reason; because they see only with the eyes, [Page 209] which the serpent opened. For sayth he, if they saw the spiritual glorie of vertue, doubtlesse they would couet to haue it within them, as wel as other qualities.

OF THE DIGNITIE OF Religious Pouertie. CHAP. III.

EVERY vertue that a man doth throughly practice, doth beget him in the eyes and opinion of other men great admiration, and people are in a manner forced to loue him, and respect him for it. And the rarer, and more excellent the vertues are, and more hard to compasse,Vertue na­turally breedeth loue and admira­tion. they work this effect of loue and admiration more forcibly: because as their beauty and splendour is greater, so they draw peoples thoughts the more to admire them. In which number doubt­lesse the vertues proper to a Religious state, ought to be ranked, as truly in­nobling those that possesse them. Wherfore we will say something of euery one of them in particular. And first of Pouertie; which as Saint Ambrose telleth vs:S. Ambr. l. 5. in Luc. Is the formost in degree, and as it were the Mother of other vertues.

2. Of the benefit, and commoditie of Pouertie we haue discoursed sufficient­ly in the precedent booke; here we are to speake as I sayd, of the dignitie of it. Which we shall come the easier to vnderstand, if we first suppose, that we talk not heere of Pouertie, which is forced vppon a man by necessitie, or by some suddaine or violent accident▪ for such Pouertie is base and sordide, and odious among men, and not without reason; because seing it is not vo­luntarie, it deserues no commendation; and being subiect to many inconue­niences from abroad, it hath no inward comfort at home to solace it: it quen­cheth not the desire of hauing, but inflameth it; it is so farre from bringing quiet and contentment with it, that it rather breedeth nothing but care, and an­xietie and anguish of mind.

3. Euangelical Pouertie,The excel­lence of Religious Pouertie. Philip. 3.9. which is that, which Religious people professe, is of a farre other straine; for it is voluntarie, willingly vndertaken, willingly vn­dergone and borne: Though it might haue riches, and whole mountaines of gold, it esteemeth al as dung with the Apostle, for the loue of God, and hope of heauenly treasure; and setting al things at naught, is seated aboue all, and after a strange manner, possesseth al, by treading al vnder foot. They that professe it, cast away, not onely that which is superfluous, to bring themselues to the state,Pro [...]. 30. [...] of which the wiseman speaketh; Giue me neither riches nor Pouertie, but grant me onely things needful for my sustenance: but they depriue themselues of necessaries, and put 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 [Page 210] somthing, which is yet more to be admired, viz. that not only they haue nothing, but haue put vpō thēselues vpon such tearmes, as absolutly they can haue nothing, & haue cut off frō 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; becaus [...] 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,C [...]ss. lib. 4. c. 15. as the horse I spake of. And that which Cassi [...]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?

Voluntarie pouertie is rare.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.

Incite­ments of Coue­tousnesse in the world.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 fie [...]y Enemies, we shal 1 see more pla [...]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;S. Aug. 2. Con [...]ss. c. 6. which Saint Augustin deriueth from the likenes which we haue with God, so deeply imprinted in vs, that eue [...] 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 2 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 3 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 thi [...], 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 [Page 211] 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,4 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,It is a signe of a noble hart to con­temne ri­ches. Ni [...]u [...] lib. ad magna. 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 cōtrariewise 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 takē, 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.To hunt after riches is an vn­worthy thinge. Saint Iohn Chrysost. Homil. vlt. in Ma [...]h. 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 rich man must needes want many thinges, & be a slaue & basely stand in awe, & in suspicion, & in feare of those that haue their eyes vpon him, & of their tongues that speake their pleasure, and of the very desires of others, that are Couetous. ‘But pouerty not so; For this is a princely palace, not subiect to theeues, but strongly guarded,Id. Hom. 47 in Matth. a quiet hauen; an Academie and schoole of wisedome. And elsewhe­re more copiously he speaketh thus. If thou look into the very soule of a man that loues money, thou wilt find it all boared ful of holes with care, as a garment that is eaten vp by ten thousand moathes; rotten with sinn, and ful of iron molles. In the soule of him that is voluntarily poore, it is farr otherwise; it rather glitte­reth like gold, shineth as pretious stones, and is as beau [...]iful as a Rose. There is neither moath, nor theese, nor worldly care to be seen; but in his cōuersation he is [Page 212] he is not bound to attend vpon any earthly prince, but wayteth vpon God. He serueth not in the rancke of men, but of Angels: earth is not his treasure, but heauen: the wants no attendance, but rather hath seruants, and possessions, and thoughts that are lordes of al thinges. What is more noble then such a poore man? But he hath neither horses nor coach; what need hath he of them, that must walk vpon the cloudes and bee with Christ?’

Voluntary Pouerty possesseth all thinges. 2. Cor. 6.10.8. A great Commendation certainely of Pouerty, proceeding from so great a Saint; but that which S. Paule comprizeth in one only word is yet farr greater. Hauing nothing and possessing all thinges. Whose words if wee credit (and who i [...] there that will not giue credit to the Apostle, vnlesse he bee extreame vngodly?) Nothing can bee more magnificent then pouerty, as claiming possession of the whole wo [...]l [...], for what masse of wealth, what extent of Kingdoms can bee matched with it? Al Kingdomes though they be large, are confined within certaine limits; but the Kingdome of pouerty hath no boundes; by onely hauing nothing, it hath all things and is in possession of all, for the whole busines consisteth in the mind: the mind cannot be possessed of a thing,All is in the mind. vnlesse it be maister of it; it cannot not be maister vnlesse it be aboue it; the more it is aboue a thing, the more maister it is, & d [...]th the more truly possesse it. Now they that couet to be rich, cannot but loue the thinges, without which they make account they cannot liue: of loue comes care & sollicitude, and consequently the man is a slaue vnto them. Contrariwise the mind that hath shaken off these thinges, is not only aboue them, but doth scorne them.Clima [...]us grad. 18. Whereupon Clima [...]us doth ground that graue and lofty saying of his: ‘that a Poore Monke is Lord of the world▪ and he that hath cast his care vpon God, by that cōfidence, doth possesse all nations, as his vassals. And addeth; that a poore ser­uant of God, loues nothing disorderly: for he maketh account of that which he hath, or may haue as if it were nothing; and if it b [...]e his fortune to leese it, he estee­meth it as dung. To which purpose also S. Bernard applyeth excellently well, as he doth alwaies that which was spoken of the only begotten (to vse his owne word) to al his brethren;S Bernard. S. 2. in Cant. If I bee exalted from the earth, I w [...]ll draw all thinges to my selfe. For al thinges,Io. 12.32. sayth hee, are not onely added but made subiect vnto them, if naked of all earthly thinges, they be exalted farr aboue them. Let not therefore the rich men of this world imagine, that the Brethren of Christ possesse onely heauenly thinges, because they heare him say, blessed are the poore of spirit, for theirs is the King­dome of heauen. Matth. 5. Let them not thinke that they possesse heauenly thinges onely, be­cause they heare no other named in the promise. They possesse earthly thinges also,2. Cor. 6. As hauing nothing and possessing al thinges, & are the more maisters ouer them, the lesse they couet them. Finally to a faithful man the whole world is his wealth; absolutely al the world, because al thinges, aduerse and prosperous, are equally subiect vnto him, and turne to his good. A Couetous man hungers after earthly things, as a beggar; the faithful contemnes them, as Lord. He possessing them, goeth a begging; the other contemning them, is in possession of them.’ This is S. Bernard [...] true and elegant discourse.

God is the [...]9. Another thing wherein this kind of pouerty may iustly glory, is that whereas no body is so wel prouided of earthly wealth, but that sometimes he wants, o [...] at least may come to want something which he would haue. He that is voluntarily poore, cannot possibly want any thing that is needful for him, in re­gard that God through his deuine prouidēce, hath vndertaken to prouide for him, [Page 213] & to maintaine him.Ps. [...].11. The Royal Prophet telleth vs as much. The rich, sayth hee, haue been in want & hungred, but they that seeke after our Lord shal not faile of any good. Whe­re-vppon S. Chrysost. in one of his homilies,S. Iohn Chrysost. hom. 57. ad pop. doth reckon this also, among the chee­fest commodityes of a Religious life, that God feeding vs, as he speaketh, wee should not need to take thought for any thing. ‘For as if a king promise thee thy dyet, out of his prouision and store, thou doest fixe vpon it; much more doth it befit thee to lay aside al care and sollicitude, beeing God doth prouide for thee, and al things flow vnto thee from him, as water doth from a fountaine. For if he feede al flesh, much more those who haue consecrated themselues vnto him.’ Which obseruation of S. Iohn Ch [...]sostome hath not only relation to the profit, and quiet of minde, arising of pouertie, but to the worth and glory of it, wherof we speak. For what greater glorie can there bee, then to haue such a steward (as I may say) of our house-hold,Iob. 9.13. and him to make our prouisions for vs, who is Lord of Angels, in the heauenly court, and vnder whom they stoope that beare the world.

1 [...]. But nothing doth so much grace the state of Euangelical pouertie,The exāple of our Sauiour who was poore. as the example of the Sonne of God, Wh [...] (as the Apostle speaketh) when he was rich, was made poore for v [...]: & not onely poore, but a very beggar. For that which is in the Psalme, is more truely our Sauiours speach then Dauid's: I am a beggar and poore. He chose a Mother that was poore,2. Cor. 8.9. and he that was thought to bee his Father, was a silly Carpenter:Ps. 39.18. he would not bee borne in any man's dwelling house, but in a stable, that was none of his owne: His life was according; for as himselfe is witnesse. The foxes ha [...]e their dennes and the birds of the aire their neasts, Matt. 8.10. but the sonne of man had not where to laye his head. Finally hee in whose hand, are al the bounds of the earth, was not ashamed, to mayntayne himselfe, and his, vpon others Charitie. What can we desire more? For neither would the word and wisedome of God, that is, God himselfe, haue chosen such a manner of life, but that he knew, it was both noble and beseeming God: and though it had been neuer so meane, and abiect be­fore, his onely example is sufficient to place it in the highest ranck of honour, and nobilitie.

11. Following the example of our Sauiour,The Apost­les were poore. the Apostles were also poore. For what other thing was it fitting they should learne in his schoole, but to imitate him? and how should they choose, but bee willing to imitate him, seeing he was their maister, they his scollars; he their Lord, they his seruants? Where­fore the cheife of them,Act 3.6. professing this golden pouerty, sayd: gold and siluer I haue none. 2 Cor. 11.27. Another speaketh thus of himselfe: In hunger and thirst, in cold and nakednes. And of the rest of the Apostles:1. Cor. 4 11. euen to this houre, wee hunger and thirst and are nak [...]d. And al of them had this rule giuen them:Matt. 10.9. Possesse not gold no [...] siluer, nor [...]wo coates. Holy pouerty therfore beeing raysed to such honor and dignity by the example of Christ, and his Blessed M [...]ther, the Queene of heauen, and of his Apostles, al Religious people haue not only embraced it, as allwayes exceeding profitable, but accordingly reuerenced it, as a thing diuine. Of which number and persuasion, was that Isaac, of whom S. Gregory relateth in his dialogues:S. Gregor. 3. dial 14. that when many large possessions where presented him, to the vse of his monastery, he could neuer bee drawne to admit of them, because (as hee expressed) that he was as much afraid, to leese the assurance of his pouerty, as the Couetous man is careful, to conserue his fading riches.

12. The like wee read in S. Antonine and others, of S. Clare, S. Clare. Mother of many [Page 214] virgins:S. Anton 3. Ps. Hist c. 4. that shee loued al virtues, but was cheifely inamoured with pouertie, and was wont to say to her sisters, that her Cōuent or companie, should remayne firme and impregnable, so long as it was deffended with the walls of Pouertie. And when she requested Pope Innocent the fourth, to grant her the perpetual priuiledge (as she called it) of Pouertie, the Pope being much taken with that new kinde of forme of priuiledge, (t [...]ere neuer hauing beene such a request as he sayd, made before to that holy Sea) he did not only willingly graunt vnto it but with a great deale of contentment to his minde, he writ the whole graunt with his owne hand.

13. And it was no wonder that she was so great a seruant of this virtue, hauing been bred vp in Sainct Francis his schoole;S. Francis. who did not only much please him selfe in the commodities of pouertie, but did highly honour and reuerence it as a iewel of great price, and a state whereunto no dignity in the world could bee compared. Sainct Bonauenture writeth in his life,S. B [...]nav [...]. in the life o [...] S F [...]an­cis. that whensoeuer he had occasion to speake of that virtue, he was wont with reuerence, to stile it his Mother, his Spouse his Lady, and Queene; in regard that by the king of kings, and by his blessed M [...]ther, the virgin Marie, it had beene so highly prized and pra­ctised. If by chance he had espyed a beggar in the streetes, that seemed more poore then hee, his heart began presently by to burne within him, with holy enuy against that man, as if he had been out-stript in a matter of great con­sequence. And againe if hee were inuited to a gentleman's table, as oftentymes he was; in the way as he went, he allwayes begged of the neighbours, from doore to doore some crusts of bread, which when he sate downe, at board, hee tooke most delight to feed on. And once the Cardinal of Ostia (he that was afterwards Pope, and tooke the name of Honorius) did frendly complayne of him for it, telling him that beeing inuited to his table, he did disgrace his house with that practise.A notable saying of S. Francis. Nay, rather sayd the Sainct I do honour your house the more with it: because in doing it, I do honour a greater Lord then you, and I am fully resolued, neuer to forgo this prin­cely dignity, which my Lord Iesus did assume, when he was made poore for vs; to enioy counterfeit riches for so short a tyme, as they are lent vs for our vse.

14. Al other Saynts also were doubtlesse of the same opinion; for they could neuer haue been saynts, but by contemning the world, nor contemne the world, but that this was their iudgment and opinion of it. Let vs heare what saynt Gregory Nazianzen speaketh to this purpose,S Gr [...]gor [...] and how he glorieth in this vertue. But they wil vpbraid me, sayth he, with the naked­nesse, and pouerty which I professe. But these are my riches. ‘In this I do not only glory, but I am proud of it. For when my enemyes obiect this against me, me thinkes they obiect that I tread his foot-steppes, who when he was rich, was made poore for our sakes. And would to God it were lawful for me, to cast off euen these raggs, which you see me weare, that naked, I might escaspe from the briars of this world, which withhold and draw back those, that are running towards God.’

[...] ho­noured voluntary Pouerty.15. But what wonder is it, that in the light of the Ghospel, Pouerty should shine so gloriously; seing in the darknes of infidelity, it was so highly pri­zed: [Page 215] For though that kinde of Pouerty were euer odious, and contempti­ble, which came by birth or necessity; yet voluntary pouerty, and they that did practise it, were allwayes in great veneration among al nations. Aristides a man much adored in Athens, liued in great pouerty, was euer clad in a ragged coate, and did suffer at home much cold and hunger. Whereupon when Callias a neere kinsman of his, and a moneyed man, was called in question, and cited to the barre, among other things his aduersaryes layd to his charge, that he relieued not the worthy Aristides. Aristides. Callias perceiuing by the muttering of the Iudges,Plutarch [...] that they were offended at it, went to Aristides, beseeching him to depose in iudgement, with how much, and how often he had offered to furnish him, and how he had stil refused al, saying, that he gloried more in his pouertie, then Callias in al his wealth. For sayth he, there be enough to be found, that spend their great stockes in idle vses: sew that do stoutly beare the grieuances of pouerty; and that pouerty is no disgrace, but in them that are poore against their wills. Which when Aristides had deliuered with great applause before the iudges, there was no man vpon the bench, that did not much more enuy Aristides his rare pouerty, the Callias his wealth.

16. Diogenes his penurious manner of liuing,Diogenes. is also much renowned and admired; Kings and Princes often gracing his Tub with their presence. And many other Philosophers are named in this kind.Cra [...]is. S Gregor. Nazian. ora 30. Particularly Sainct Gregory Nazianzen relateth of Crate [...], that when he had forsaken his possessions, being proud of it, and desirous that the people should know, what a great fact he had done, gat vp vpon a high stal, and cryed out aloud, Crates hath this day set Crates free. Which course he would not haue taken, but that himselfe was persuaded that to be voluntarily poore was a glorious thing, and knew that generally the people thought so.S. Iohn Ch [...]ys [...]st l 2. adu [...]rsus v [...]upera­toris vit. [...]. S. Chrysostome in his second booke against the dispraysers of Monastical life, doth handle this subiect at large, and very eloquently; and directing his speach wholy to the Gentills, and Infidells, drawes al his proofes from the grounds of natural reason. There he compares Plato, with Dionysiu [...] the Tirant; Socrates with Archelaus; Diogenes with Alexander the great: and sheweth that the one are farre more renowned for their pouerty, then the other for their large dominions. And relateth how Epaminondas the Thebean being called to councel,Epam [...]non­das. and excusing him­selfe, that he could not come, because he had that day put his coate to wahing, and had neuer another to put on, was more renowned and admired, then al the Princes that came to the meeting. Whereupon Sainct Iohn Chrysostome doth conclude, that the height of Pouertie, doth not onely appeare by the light of the Ghospel, but by force of natural rea­son.

17. The truth of al which things,Voluntary pouerty, not pouer­ty. being so cleare and apparent, we must needs acknowledge also that this Pouerty cannot properly be called Pouerty, but rather a wealthy state, abounding in farre truer, and greater riches, then w [...]atsoeuer, p [...]i [...]cely treasures, & magazins. For to speake the truth of men, that are esteemed wealthy in the world, their coffers are rich, but not themselues: Their minds are voyd and empty, and as poore as I [...]h, allwayes crauing, as if they had little or nothing to liue on. ‘And so the holy ghost in the prouerbs, disciphereth them [Page 216] both vnto vs,Prou [...]3.7. both the Euangelical poore, and the fasly stiled rich, in these words.S. Greg. hom. [...]5. in Euang. There is a man that is rich, and hath nothing, and there is a man that is poore, amidst many riches. Wherefore S. Gregory doth rightly obserue that our Sauiour in the ghospel doth not cal these earthly riches, absolutly riches, but deceitful riches. For sayth he, they are deceitful, because they cannot long abide with vs.S. Ambrose l. 3. epist. 1. They are d [...]ceitful, in regard they fil not the emptines of our mind. The onely true riches are they which make vs rich in vertue S. Ambrose also, handling this matter with his wonted eloquence and copiousnes, & maintai­ning that wisedome onely, doth make a wise man rich, hath these words. He is truly rich that in the eye of God is held so: in whose sight the whole earth is little, the compasse of the whole world is narrow: now God doth account him onely rich, who is rich in eternity, and hoardeth not wealth but vertue. Do you not thinke that he is rich, who hath peace, and tranquillity, and quiet of minde; so farre that he desireth nothing, he is not waued vp and downe by the stormes of cupidity,Phil. 4.7. he is not weary of old things, nor seeketh new; nor in the height of riches, is kept allwayes poore, by continual crauing This is a peace which is truly rich, and doth surpasse al vnderstanding.’ Great therefore is the dignity and splendor of Religious Pouerty;Two kind [...] Euangelilical Po­uerty. and such as al princes and wealthy men of this world may iustly enuy at, if they vnderstood it right. I wil conclude this chapter if first I declare briefely that there be 2. kinds of Religious Pouerty: (for it is a matter of consequence to vnderstand it) and both of them are very worthy in themselues, and eminent in the way of Euangelical perfection. One kinde of pouerty retaineth absolutly nothing at al, neither in priuate, nor in common: Which is the profession, which first of al S. Francis vndertooke, and after him by his example, S. Dominick and many others. The other kind of pouerty re­taineth possession, of certaine necessarie reuenues in common only, nothing in priuate: which is that, which al the ancient Fathers professed: S. Benedict, Saint Bernard, S. Bruno and S. Basil, the most ancient of al the rest: for their Monasteries were not only indowed, with yearely rents, but with such ample possessions, as the remaynder of them doth testifie their greatnes to this day.Tith [...]mius li. 1. de viri [...] i [...]l. c. 1. Insomuch that Tri [...]hemius is bold to say of his order, that if it were againe in possession of al that it formerly had, without doubt S. Benedict, as he speaketh, would haue the third part of Christendome in his [...]ands. Which can not seeme strange, to who­soeuer shal cal to mind, the deuotion of those times, the mother of liberalitie towards God and his seruants. Kings and princes did take a glorie in buylding great Monasteries, in the lands belonging to their crowne and patrimonie, and in bestowing vpon them, very large possessions. And if any wealthy persons did enter into any of those religious orders (as there were very many that did) they caried their wealth in with them, and no body sayd nay, no body repined, or sued them vpon it, but did rather willingly yeald them al fauour, and furtherance.

18. So we read in the life of Placidus, that it was S. Benedict his fashion, not to suffer the goods of his monks; to be otherwise imployed, but to the maintenance of store of Gods seruants. But to say nothing of many others, the only possessions of this Placidus were so large, that he alone was Maister of great part of Sicilie, besids other things which he had: which is testified to this day by the Register of them yet extant, which is able to amaze the reader with the only length therof. And S. Bernard doth speake of it,S. Bernard. in one of his Epistles, as of a wonderous thing. [Page 217] To this day, sayth he, the land is shewed, which is recorded to haue been giuen with him, and for him. That S. Augustin also did the like,S. August Ep. 109. Auth [...]n [...]. col. 1. [...]o [...]st. 3.5. Illud & col. 9. Const. 15.5. si qua. may be proued by his owne testimonie, in an Epistle of his, to certaine Nunnes; where he aduiseth them to put that in common, to the Monasterie, which they enioyed in priuate, in the world. From whence the constitution of Iustinian the Empe­rour sprung, ordering that the goods of them, that became Monks, should, ipso facto belong to the Monasteries, where themselues were Religious. By all which, it is euident that this kind of Pouertie so much practised by the ancient Fathers, mirrours of sanctitie and wisedome (no other kind of Pouer­tie being then in vse) is not only voyd of al imperfection, but was esteemed by them most perfect, and most conuenient to be practised.

19. S. Thomas, S. Tho. 1. con [...] g [...]n [...]. 135. & 21. q. 188. [...]. 7. the cheef of Schoole-Diuines, doth giue vs to vnderstand no lesse; for propounding the questiō in these tearmes: Whether, to haue anything in common, doth diminish the perfection of a Religion? answereth directly, that it doth not diminish it: but rather, that it may in some cases be better, and more con­uenient so to do. And al other Diuines agree in the same. For al is, as I haue sayd, not to haue any thing in priuate to a man's self, though in common there be something to be diuided, Act 4. according to the forme prescribed by the Apo­stles, to euery one as he hath need. This is the institution, so much commended by S. Hierome in the Monks of his time,S. Hierome. Ep. 22. 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:Sap. 4 [...]. 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,S. Basil. de vera vir­ginitato. 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 [Page 218] ground, that God when he purposed to furnish the earth, with liuing crea­tures; would not himself create them al immediately of nothing,The natu­ral inclina­tion which man hath [...]o genera­tion. 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.

The cor­ruption by Original sinne.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,S Bernard s [...]r. 2. de Cir­cum. 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,Chastitie is aboue nature. 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:Sap 8 2. 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:S Basil. suprà. ‘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, [Page 219] 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,Clima [...]u [...] grad. 15. an odoriferous vertue, and sayth excellently wel, that it is supernatural, and a glorious kind of abnegation of nature,Chastitie an edo [...]ife­rous and heauenly vertue. whereby this our mortal & corruptible body draweth neere the natu­re of the heauenlie Spirits, which haue no bodies. That he that liueth chaste, cā ­not 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,1. Cor. 15.44. 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:Matth. 22.30. 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 wordes:S. C [...]prian de habi [...]a Virg. That which we shal be hereafter, you haue now begunne to be. ‘Now in this world you haue attained the glory of the resurrection; you passe through the world, without thought of the world; and perseuering chast in virginity, are equal with the Angels of God.’ Which wordes of S. Cyprian con­cerning the equality of virgins, with the Angels, giue vs occasion to reflect vpon a farther dignity of this vertue, to wit, that it teacheth vs to liue in mor­tal flesh, as if we were as Angels, not in flesh. For to be in flesh, is of it self no vn worthy thing; but to do the commaunds of the flesh, and obey the lust thereof, that is vnworthy. Wherefore they that liue spiritually, and performe not the desires of the flesh, but constantly mortify the workes thereof, they liue as the blessed Spirits that haue no flesh.S. And [...]ros [...] ­li de Virg. Whereupon S. Ambrose discour­sing of a single life, speaketh thus: ‘It is not contained within the boundes of nature; who then is able to comprehend it? or who can expresse with wordes of nature that, which is aboue the straine of nature? It brought from heauen that, which it imitateth vpon earth: neither without reason doth it seeke in heauen a forme of liuing, hauing found itself a spouse in heauen; surmounting the cloudes, the aire, the starres, the Angels, it found the Word of God in the bosome of his Father, and entertained it with open breast. And who would haue let passe so great a Good, hauing once found it? Fi­nally it is not my saying only, they that do not m [...]rry, nor are giuen in marriage, shal be like the Angels of God in heauen: Let no man therefore wonder, if they be compared to Angels, seing they are coupled to the Lord of Angels, Cassian hath the like discourse in no lesse eloquent tearmes. To dwel in flesh,Cassian li. [...]. saith he, to be compassed round a bout with brickle flesh, and not to feele the motions of flesh, is as it were to go out of flesh, and [Page 220] passe the boundes of nature. And therefore it is impossible for a man to raise himself with his owne wings, as I may say, to so lofty and so heauenly a reward, vnlesse the grace of God, by the guift of Chastity, pul him out of th [...] earthly slough. For by no vertue are men of flesh so properly equalized with the spiritual Angels, by imitation of their conuersation, as by the grace and merit of Chasti [...]y: by which, liuing as yet vpon earth, they are (according to the Apostle) Denizens of heauen, possessing heere now in mortal flesh, that which hereafter is promised,S. Gr [...]g. N [...]z an. H [...]m. in Matt [...] Iesus. that the Saints shal haue, when they haue shaken off this fleshly corruption. Let vs heare S. Gregory Naz [...]anzen also (so great a Diuine) speaking to the same purpose. He saith thus: You see the excellency and sublimenesse of this vertue is such, as can hardly be conceaued or appre­hended. For is it not a thing surpassing the frayltie of flesh, that that which is borne of flesh, should not breed of flesh? Is it not euidently an Angelical kind of life, to be confined in flesh, and not to liue according to flesh, but to crow ouer nature?’ Flesh blindes vs to the world, reason rayseth vs to God. Flesh holdes vs downe, Reason lifts vs, and in a manner giues vs wings. Flesh im­prisoneth vs, but Loue settes vs free.

5. Wherefore vnlesse we wil wilfully shut our eyes, and not giue way to Reason, we must needes admire the great splendour of Chastity, which ranketh vs, not with Kings and Princes (an honour so much hunted after by men) but with the celesti [...]al Powers and Principalities.S. Bernard ep 4 [...]. And yet S. Bernard steppeth a degree further, be [...]ng bold to say, ‘that he that liueth chast, is to be commended aboue the Angels: And his reason is cleare; What is more beauti­full, sayth he, then Chastity, which cleanseth him that is conceaued by vn­cleane generation, and maketh a familiar friend of an enemie, a man an Angle [...] A man that is chaste, dissereth somewhat from an Angel, but in happinesse, not in ve [...]tue [...]f the Angel's chastity be more happy, man's is more heroical. Chastity is the onlie vertue, which representeth v [...]to vs the state of immortal glory, in this time and place of mortality, Chastity alone amidst the solemnities of mar­riage, challengeth as a glorious thing the life of that happy countrey, where they s [...]al neither marry nor be marryed, giuing vs in earth a taste of that heauenly conuersation. Chastity preserueth the frayle vessel, which we beare about vs, which of en is in hazard of breaking, and preserueth it, as the Apostle spea [...]eth, to sanctification; and serues vs as a most odoriferous balsame, to keepe our bodies incorrupted. It refraineth our senses, it bindeth our mem­bers from loosse idlenesse, from corrupt desires, from the rotten pleasures of flesh,I [...]l 1.17. that it be not with vs, as we read of some, that they were as rotten as beastes in their dung. Saint Chrysostome iumpeth with S. Bernard in the com­mendation of this vertue;S. [...] de vi [...]g c. 79. and expresseth himself in these words: In what did Elias, Elizeus, Iohn, true louers of integrity, differ from the Angels? Truly in nothing, but that they were by nature mortal: as for the rest, if a man looke narrowly into it, he shal find them no otherwise affected, then those bles­sed Spirits: and that their nature was of an inferiour mould, turnes rather to their greater commendation.’ For to the end, that earth-dwelling and mor­tal men should, by the strength of their endeauour, arriue to so great a vertue, with what fortitude must they be endewed?S. Basil. l. de Virg. What rare course of life must they necessarily hold? We may adde S. Basil, who in the booke aboue mōtioned [Page 221] of Virginity, discourseth after this manner: ‘They that preserue themselues con­tinent, are certainly Angels in corruptible flesh, and do excessiuely honour the mortal life which they leade. They are Angels of no meane ranke, but most glorious, and most noble: they that are in heauen free from the encum­bers of flesh, preserue their integrity, because both by nature and by their pla­ce, they are impregnable, seated neare to the soueraigne King of al, our God. But the others vpon earth, striue many yeares with the pleasures and allure­ments of flesh, and by their continual endeauours ouercoming the temptations of the Diuel, with rare courage and constancy, liue in the sight of their Crea­tour, in incorruption, equal in purity with the Angels.’

7. Thus you see how these holy Fathers extol Continency and Chastity to the dignity of Angels Others lift it yet higher,Chastity maketh vs like to God. and place it in the next degree to the Diuine purity. Climacus amongst the rest aduentureth to say, that Chastity is the nearest similitude,Clima [...]us grad. 1 [...]. which man can possibly haue with God: who as he is neyther corporal, nor corruptible, delighteth much in integrity, and incorruption: Contrary-wise the Diuels delight in dishonesty; and there want not wise men, that say, they reioyce in no vice so much, as in that. But S. Basil goeth more profoundly to work.S. Basil lib. de virgini­tate. Virginity, sayth he, is a rare and excellent thing: 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 se [...]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,Gen. 3. 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, [Page 212] by many degrees.Religious Chastitie compared with other kinds of continen­cie. 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,Cassian lib. 6. c 4. (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.

Helps in Religion to prefer [...]e Chastitie. [...]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. S. Hierome epist. 47. 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,S. Bernard serm 1. omn. sanct. 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,S. Greg. [...] c. 13. and particularly in his Mo­rals thus: The vnspot [...]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 one [...] his flesh, which before he ruled.

11. This is the armour, with which Religion doth defend the most beau­tiful [Page 223] 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:Daniel. 3. they that haue receaued this heauenly guift in the same fornace of flesh, be, as anciently the three Children, attended by Angels, who loue this vertue aboue the rest; and are not only nothing annoyed by the fire of lustful concupiscence, but feele a coole dewie wind blowing vpon them, which doth so temper, and abate that parching heate, which is so general to al, that nothing is more easie, or more delightful to them, then to liue chast.

12. Moreouer in Religion, so soone as a body hath obliged himself by so­lēne vow to perpetual Chastitie, the power of vsing not only al vnlawful plea­sure, but euen of Marriage,Religious people vn­capable of Marriage. is so wholy cut off, that al Marriages are eue [...] after vtterly voyd, as if they were contracted with a dead body; which giues no smal addition to the dignitie of Religious Chastitie: because if it be laudable to ab­staine from the vnseemlines of tha [...] pleasure, certainly the farther a body doth withdraw himself from it, the more laudable, and more glorious it is vnto him. Now no man can be farther off from it, then he that had bound himself to such a state of life, wherein, though he would, he cannot vse it. For that which we cannot do by right, and lawfully, is truly impossible for vs to do. Which is the point, our Sauiour would giue vs to vnderstand in the Ghospel, by the name of those Eunuches, which neither nature, nor art of man made so but them­selues made themselues Eunu [...]hes, for the Kingdome of God. Which, as it were foolish and absurd to vnderstand of the cutting of the body, so it is euidently to be taken for voluntarie continencie, and not for euery kind of continencie, but for that, which doth not only barre the act, but doth for euer cut of al power to the act. The words of our Sauiour import as much; for he doth not say, they that do continually gueld themselues, which might perhaps be applied to such, as with a setled resolution, to bridle themselues in this kind, should liue chast; but he saith: Qui se castrauerunt; They that haue guelded themselues; pointing at those that by once making a vow, haue bereaued themselues of al power of vsing any such act euer after. The excellencie and dignitie of which thing is diuinely declared vnto vs, by the Prophet Esay, Esay 5.6.5. who being wholy rauished, with the splendour of the Ghospel, among other commendations thereof, doth also fal vpon this, in these words. Let not the Eunuch say; behold I am a dry tree, withered away, because this sayth our Lord to the Eunuches: They that shal haue kept my Sabbaoths, and chosen that, which I would haue, and kept my, couenant I wil giue them a place within my house, & within my walls, & a name better then Sonnes, & Daughters: I wil giue thē an euerlasting name, which shal not perish. Who are these Eu­nuches, to whom this is sayd, and promised, but Religious people? They keepe [Page] the Sabbaoth of our Lord, alwayes abstayning from the toylesome and serui [...] works of earthly businesses, and wholy attending vpon God; they haue made a couenant with God, & confirmed it by Vow; they make choice of that, which God would haue done, because by the conduct of Obedience, they depart not a haires-breadth, from the performance of his holy wil. These men therefore, though they attend not to generation, and haue moreouer bereaued them­selues of the power therof; haue not any reason notwithstanding to be sory for it, or to esteeme themselues therefore barren and vnfruitful, because in the house of God, they shal haue something, that is farre better and more happie, then sonnes an [...] daughters in the world. Which, as S. Basil doth discourse vpon it,S. Basil. lib. de Virg is not only to dwel in his house, but to be in that ranke and place therin, as shal farre surpasse al the splendour and dignitie, which succession of children might haue brought them; And not only so, but, as S. Augustin addeth,S. August. [...] Vi [...]g 25. they shal haue a peculiar glorie proper to themselues, & not common t [...] the rest, that liue in the same house and kingdome; which therefore perhaps is learned a Name, because by it they shal be distinguished from al other people. Which glorie, and eminent dignitie, and happines, no doubt but the Holie-Ghost did also intend to expresse in that other passage of holy Scripture. Happie is the barren, S [...]p 3.14. and vndefiled, and the Eunuch, that hath not wrought iniquitie with his hands, nor thought mischeeuous things against God. The choice gui [...]t of faith s [...]al be [...]iuen him, and a most acceptable portion in the temple of God. Who can think that this most welcome, or (as it is heere tearmed) most acceptable portion, is promised to any other Eunuchs, then the Eunuchs of God, who haue vo­luntarily depriued themselues for euer of al delights of this nature, and not without some trouble and difficultie, as it were, cutting away part of their bo­die; so that not without reason, God may be sayd to owe them a greater recom­pence of future pleasure and delights diuine. Wherefore it cannot be, but that the honour & dignitie of Chastitie, must be very great, seing it shineth euen in that heauenly glorie aboue the rest. And what may we think of the light and splēdour, which it hath in the darknes of this world, seing in that height of glo­rie & splendour of the Saints, it is so farre from being obscured, that it rather addeth grace & brightnes to their glorie? we may iustly make account that this state of continen [...]ie is a most curious rich iewel, vnknowne a long time vpon earth, but brought from heauen by our Sauiour IESVS, and first consecrated in his owne and his Blessed Mothers flesh, then deliuered to his Spouse the Church, to the end that decked therewith, and her grace and beautie highly set forth by it, she might be the more welcome and amiable, both to her Spouse, and God her father. For as S. Hierome noteth, In the old law there was a kind of felicitie, S. Hierome Ep. 22. which called him blessed that had seed in Syon, and promise of riches. But presently when the Sonne of God set foot on earth, he enacted a new law in his owne behalf, to wi [...], that he that by the Angels was adored in heauen, should haue also Angels be r [...] vpon earth.

Of the dignitie of Religious Obedience. CHAP. V.

IT followeth that we speake something in brief, of the dignitie of Obedience; which though we should be lesse capable to vn­derstand by other meanes, the example and iudgement of our Lord and Sauiour Christ may be a sufficient testimonie of it; finding, as we do, that he did so highly esteeme of it. For as a man, that hath no skil in iewels and pretious stones, if he see another, that is skilful, buy a stone at a high rate, and after he hath bought it, be very cha­rie of it, and set greatly by it, cannot choose but think it was worth his mo­ney: so in weighing the deserts of whatsoeuer vertue, but chiefly of this of Obedience, we must not rule our selues so much by reason, as by the example of him, who, as we know, was Wisdome itself, and could not mi­stake or be ignorant of what he did.Christ our Sauiour valued obedience at a high rate. Io. 6.38. Philip 2.8. Now that he did value Obedience at a very high rate, is euident, because whatsoeuer he did, or sayd, or proiected in his life-time, though al other vertues had a part in it, is notwithstanding in a manner wholy ascribed to Obedience. For of himself he sayth, that he came downe from heauen, not to do his owne wil, but the wil of his Father that sent him. And S. Paul ascribeth his whole life and death, and the particular manner of his death, wholy to Obedience; He was made obedient to death, yea the death of the Crosse. Finally S. Bernard affirmeth,S. Bernard in Cant. ser. 46. that he preferred Obedience before his life, choosing rather to die, then not to obey. Obedience ther­fore must needs be a great vertue, or rather there is something diuine, and more then vertue in it; seing the Sonne of God, the sampler of perfection, he that came of purpose to put vs into the way of perfection, did himself so seriously practice it, and commended it to vs, to be no lesse seriously obserued by vs.S. Thomas 2.2. q 104▪ art. 1. S. Thomas doth giue this manifest reason of the impor­tance and excellencie of it; ‘for as, sayth he, in natural things it was necessarie, that the things which are higher, should moue the inferiour by the abundance of natural vertues instilled by God into them; so in humane gouernment, good order did require, that one should direct another, by force of authoritie and power communicated by God; which direction depending of reason and wil, is not executed but by precept and command. Wherein, as the same Saint affirmeth, as the rule of our actions is no humane thing, but the first rule of al is the Diuine Wil, gouerning and ru­ling al other wils, whereof one is more neere vnto him then another, according to the order which God himself hath instituted.’ Which discourse of S. Thomas doth clearly discouer vnto vs the noblenesse of Obedience, because it conioyneth our wil and iudgement intirely with God; in which coniunction al perfection of men and Angels doth consist. For neither almes-deeds, nor preaching of the word of God, nor what­soeuer [Page 226] austeritie (and why should I stand to reckon vp al particulars?) Mar­tyrdome itself is of no esteeme nor merit, vnlesse it haue relation to the performance of the Wil of God.A compa­rison be­tween Cha­ritie and Obediēce. Wherefore, as Charitie is vsually called the Queene of Vertues, Obedience certainly is the next vnto it, and resem­bleth it very much in al things; for both of them conioyne vs with God; both of them make vs to accept or refuse that, which God desireth or refu­seth: The difference is, that Charitie worketh in nature of a friend, Obe­dience in nature of a subiect; so that, though the manner be different the thing is the same, and the profit no lesse of the one then of the other; and in it we see the excellencie of Obedience, whereof we speake, in regard that going through al our actions, it directeth them by a rule Diuine, to wit, by the self-same rule, wherewith the actions of God himself are directed. And what dignitie can be greater in anie creature? Vpon which ground, Diuines do stile Obedience the forme or sampler of other vertues, because the actions of al other vertues do ayme at nothing els, but to performe the commands of God.

It runneth through al.3. Whereunto we may adde another excellencie, to wit, that though it be a peculiar vertue by itself, yet it hath a general extent to al things, compre­hending whatsoeuer may happen in the life of man. For whosoeuer giueth himself wholy ouer, and subiected himself wholy to another man, reserueth nothing at al, neither place, nor worke, nor any employment, neither out­ward nor inward busines. So that, whether he be in action or out of action▪ whether he remayne stil in a place, or be vpon going; whether he vndertake, or leaue, or alter from this busines or the other; whether the matter be great or smal, he is absolutely obliged in al things, & true Obedience taketh hold, & seasoneth and perfecteth al.And com­prehen­deth al vertues. And moreouer al vertues concurre in it, and, as it were, attend vpon it, to the perfecting of a most admirable peece of worke, compounded of many gemmes and pretious stones. For no man can euer sub­iect himself wholy to another man, vnlesse he be first greatly inflamed with the loue of God, and haue placed his whole trust and confidence vpon him; he must also haue great and profound humilitie, patience, fortitude, constan­cie, and al other vertues; for if Obedience want anie of them, it wil quickly beginne to halte, and suddainly fayle, and fal to the ground.

4. But nothing doth shew the excellencie of this Vertue more, then the consideration of the matter, to which it doth extend itself; which al Maisters of Spirit assigne to be threefold.Three de­gree of Obedience. First, al outward things commanded by Su­periours, the execution whereof belongeth to Obedience; which is the lowest and least part of Obedience, and of itself very imperfect, and if nothing els concurre with it, it is but such as slaues and brute beasts haue, which are ruled by outward force, but their wil doth not concurre therunto. The second degree therefore is a step higher, and comprehendeth the wil, which as S. Gregorie speaketh,S Greg. 35. Moral. c. 10. is killed and sacrificed by Obedience: For the wil of the subiect conspiring with the wil of his Superiour, they are both perfectly conioyned togeather, or rather the subiect wholy casting off and rooting out his owne wil, hath the wil of the Superiour fully ingrafted in him, and is moued and wealded by it euery way, as if it were his owne. The [Page 227] third and highest degree of this Vertue, is to subiect also our reason and iudgement to the iudgement of our Superiours; and not only to wil, but to think the self same thing with them, and esteeme it right, reaso­nable, and profitable, whatsoeuer they shal ordaine; in a word, that their onlie beck beare such an authoritie in our minde, that vnlesse it be apparently contrarie to the knowne commandment of God, their iudgement and opinion do wholy swey ours, and lead it captiue af­ter it.

5. This is,Obedience a guift pre­sented to God. as it were, the feature and beautiful countenance of Obe­dience, which if men could behold with their corporal eyes, they would be greatly inflamed with the comelie sight and noble aspect therof. Obe­dience also is a guift presented to the Diuine Maiestie; wherefore looke how much the thing which is presented, is iustly to be valued, so much is Obedience to be prized. Now what hath man more worthie or more deare vnto him, then reason and wil? For to be a man, he must haue them both, and consequently loue them as much as he loues himself. For if naturally we loue our flesh and bone, and the least parcel of them, so dearely, that to preserue them we wil take any paines; what affection must we needes haue to those higher parts, parts more noble, and more essential to the nature of man? and so we find, that nothing is more natural to vs, then to preserue not only the powers of our wil and vnderstanding, but the verie vse and actions of them. The proper act of our wil, is libertie; the proper act of our vnderstanding, is to passe our iudgement vpon a thing. Wherefore euerie man doth so naturally and so violently desire to haue his owne saying, and his owne wil, in euerie thing: which is more apparent, when (as oftentimes it hapneth) the thing itself is but a trifle; but it pleaseth vs to haue it so, because we wil be free. If a thing be forbidden, the very forbidding of it doth whet our desire, for no other reason, but because, as I said, the sweetnes of libertie doth of itself delight vs. Wherefore seing these things beare such swey in vs, the difficultie must needes be the greater in breaking the violent course of them; and so much the greater, then in ouercoming anie other natural propension, by how much we are carryed towards them by a more violent current. If therefore we put al these things togeather, the greatnes of the oblation comprehending in it self so manie things; the worth of these two things, which we offer; the labour and difficultie, which is in offe­ring; we shal easily vnderstand the excellencie of Religious Obedience, and how farre it doth surpasse the bounds of Nature, seing it cannot possibly be accomplished, but by perfect ouercoming and subduing Na­ture. In which sense S. Gregorie doth interpret that saying of the Wise­man;Prou 21.28. The Obedient man shal speake victories; because, saith he, while we humbly subiect ourselues to an other's voice, S. Greg. [...]5, mor. c. 10. we ouercome ourselues within our harts.

6. But that, which doth shew the magnificence of Obedience more then anie thing els, is, that not only things, which are euil, or such as are but meanely good, but things very specially good, cōpared with Obedience, doe leese of their [Page 228] light and beautie as the starres in presence of the Sunne. It is S. Gregorie's saying (who in my opinion, among al the holie Fathers did best vnderstand, and [...] best declared the nature of euerie vertue) and he doth not intend to carrie it by his sole authoritie, [...] Reg. 15.22. S. Greg. lib 6. in lib. reg. c. 2. but he proueth it by holie Scripture: Better is obedience then sacrifice. You may see, saith S. Gregorie, in what height of perfection the vertue of Obedience is placed, the Prophet beholding it in a higher eleuation, then the diuine oblations. And if we wil follow the spiritual sense, Sacrifices haue relation to great austeritie of conuersation; ‘Holocaustes to the compun­ction of a retired life. Better therefore is Obedience then Sacrifice; and to harken, rather then to offer the fat of rammes: because it is of farre higher de­sert, alwayes to subiect our owne wil to the wil of another, then to pinch our bodyes by extremitie of fasting, or to kil our selues by compunction, in a more priuate Sacrifice. For what is the fat of rammes, but an inward and oylie deuotion? But yet Obedience is better, because he that hath learned perfectly to fulfil the wil of his directour, doth passe in the heauenlie Kingdome those that do fast and weep.’ Thus saith S. Gregorie.

The excel­lencie of Obediēce confirmed by mira­cles.7. Finally, in my iudgement, the greatnes of the often Miracles, which haue been wrought by Obedience, are a most certain proofe & euident confirma­tion of the excellencie of it. For as if a man doe manie things aboue the course of Nature, we take it for a signe of great sanctitie in him; so among vertues we may vse the same argumēt, &, as I may say, canonize them the rather, & esteeme them worthie of veneratiō, the more their gratefulnes to God hath been shew­ed by miracles. But who can reckon the miracles, which haue been wrought by Obedience? Al books are ful of them; especially the Liues of the ancient Fa­thers, who haue giuen good proof to the world, how highly this vertue is to be esteemed. S. Paul, S. Paul. disciple of great S. Antonie, is much renowned for it. For as he was greater then his maister, in the power of miracles, as to whom S. Antonie was wont to send those that himself could not cure; so by S. Anthonie his owne confession there was no other cause of it, but Obedience; which he was euer wont to point at, as a patterne for others to imitate; & manie notable facts of his in this kind are to be seen vpon record to this day.Iohn. Iohn is also very famous in this kind, who being by his Abbot in ieast bid to bring a lionesse vnto him, ta­king it as spoken in earnest, did not only not feare least she should fal vpon him, but following her when she fled, and crying after her in his Abbot's name to stand, tooke her, and brought her bound to the Monasterie. What shal we say of him, that by command of his Abbot cast his sonne into a burning furna­ce, and tooke hi [...] out againe whole & found? He certainly imitated Abraham, in offering his sonne; but in the greatnes of the miracle he went beyond him, when he receaued him safe againe. An other Iohn for 3. yeares togeather wate­red a dry stake euerie day, as he was commanded, and fetched his water a great way of: At last it bore greene leaues and fruit, which his Maister gathering brought to the church, and said to the Bretheren: Behold the fruit of Obedience. No lesse wonderful is that, which Climacus recordeth of a yong man called In­nocentius. This man in his life-time was much deuoted to the vertue of Obe­dience▪ and after his death and burial, being called vpon and asked whether he were dead or no, he answered with a loude voice: That the obedient man could not dye. That, which is related of S. Columbanus, is also very [Page 229] memorable, that coming to the Monasterie of Luxouium which himself had founded; and finding almost al sick, he vsed no other physick, but called them al into the court to thresh the corne in the heat of the sunne. A hard task, especially for some of them, that were so feeble that they could hardly stand on their legs. Some of them, that thought themselues wiser and warier then the rest, kept themselues in their beds; others desirous to obey, came downe to their worke: al these were presently so perfectly cured of their disease, that they felt not so much as any grudging of it; the others punished for their slacknes and distrust, had their agues al the yeare long, as S. Columban, reprehending and blaming them, had foretold.

8. In the histories of the ancient Fathers we reade of an other strange acci­dent, wherein also we may see what Obedience is, compared with other vertues. Two natural brethren liued in one Monasterie; one of them practi­sed Obedience very much; the other gaue himself to much austeritie. This last, to try the other's sanctitie, commanded him to goe into a riuer that was ful of crocodiles; which he did without delay; and the cruel serpents came fawning vpon him, and licked his feete. Not long after they hapned both vpon a dead man's bodie, and falling ioyntly to their prayers, the man came to life: Which the Monke, that was giuen to fasting, secretly in his thoughts attributed to himself; but his Abbot chid him sharply for it, hauing vnder­stood by reuelation, that it was not his fasting, but the other's obedience that obtained it.

9. Such therefore is the dignitie of Obedience, as to be worthie to be declared by such extraordinarie miracles. And no wonder. For they that liue in Obedience, haue put themselues wholy into the hands of God, to be entirely possessed and gouerned by him. And consequently that, which is in the Prophet Esay, Esay 62.3. is fulfilled in them: Thou shalt be a crowne of glorie in my hand, and a kinglie diadome in the hand of thy God. From which glorie and excellentie, the commodities also doe follow, which are there mentioned: Thou shalt no longer be called the forsaken, and thy land shal be no more called desolate, but thou shalt be called: My wil in it. Which glorious name, and much more the thing it self, to whome doth it more fitly agree, then to a Religious man, who by obedience is so wholy, as I sayd, in God's pos­session, that the Diuine wil is in him alwayes most perfectly performed in al things? Men therefore may reioice, if they wil, in whatsoeuer other titles of honour, and be called Kings, and Princes, and Cardinals: A Religious soule hath farre more solid ground of ioy in this name, which God hath imposed, and wherein is briefly comprized al that is Good, My wil is in it.

That a Religious man is aboue al earthlie things; and how glorious this is. CHAP. VI.

IF the dignitie of euerie one of these Vowes by itself be so very great as we haue shewed, what splendour and dignitie must needs arise of them al, when they meet togeather, as they do in a Religious state, it consisting wholy of these three Vowes concurring in one, with al that which is good and excellent in them, to make, vphold, and adorne the nature, substance, and essence of Religion?The ge­nerous minde of a Religious man. which once set on foot and vndertaken (besides the seueral greatnesses and ornaments, which rise of seueral things in it) it hath one general operation, rare and admirable, to wit, that it breedes in him, that embraces it, so generous, so noble, and so loftie a disposition of minde, that seated aboue al worldlie things, he beholds them as things vnworthie to be regarded, he despiseth them, he sets them at naught, and contemnes them, and doth not only not hunt after them, as worldlings, who wholy employ themselues in the pursuit of them, and runne into so manie debates and differences among themselues about them; but when they are offered, he refuseth them; when he had plentie of them, he cast them away; he spurnes at them as dirt, or, as we sayd before out of the Apostle,Philip. 3. [...]. he loathes them as dung, which, as base and stinking, is hateful. How proper this disposition of minde is to a Religious state, and how naturally and how deeply it is ingrafted in it, S. Gregorie wil tel vs,S. Gregorie, [...]. [...] ▪ 5. de­scribing his owne state of minde in both his changes, when first he was Re­ligious, and afterwards chosen Pope of Rome. These are his words: Desi [...]ing nothing in this world, nor fearing anie thing from it, I seemed to myself to stand, as it were, vpon the top of al things; in so much that I did almost think that fulfilled in me, [...] [...]8.14. which by the promise of our Lord I had learned out of the Prophet: I wil lift thee vp aboue the heighths of the earth; for he is lifted aboue the heighths of the earth, who, by contempt of minde, treades vnder foot the things, which seeme in the world high and glorious. But sud­denly blowne off, by the tempest of this temptation, from the heighth I was in, I am fallen into feares and tremblings; for though in behalf of my self I doe not feare, yet of those, that are committed to my charge, I greately stand in feare.

[...]2. Which is not the sense of S. Gregorie only; but S. Gregorie hauing taken it from Religion, it is the general perswasion of al Religious people, that liue according to their Rule, and indeed of Religion itself. Al haue this spirit infused into them, togeather with the minde and reso­ [...]ion, which is giuen them to forsake the world: For they could not for­sake it, but that they contemne it; nor could they contemne it but that they [Page 231] are raysed in minde aboue it. And they forsake not only that, which they haue in present (which oftimes is but a smal matter) but the desire and greedines of hauing, which hath a great extent, or rather hath no bounds at al, but reacheth absolutly to al things. Wherefore no Religious man must think so meanely of this his oblation, as to conceaue that it is little, which he offers to God, when he barres himself by the Vow of Pouertie from possessing anie thing vpon earth: because he doth not only offer that which he had, or that which might haue befallen him, or which he might haue gotten by industrie, but absolutly the whole world. Which we learne by the example of S. Peter, who certainly left not much, yea rather that which he left, was little or nothing, and yet he did not stick to say, as we read in S. Mathew: Behold, we haue left al things. Of which profession S. Augustin writes to Paulinus that,Matt. 19.27. which agreeth fitly to Religious persons:S. August. ep st. 34. The fisher-men, that at the voice of our Sauiour forsooke their nets and their little boats, boasted with great ioy that they had left al things, and followed our Lord. ‘And he contemneth al things, who contemnes not only what he could, but what he would haue had. The difference is, that the eyes of God only are witnesses, of what a man would haue had; of that which a man had,S Greg. hom. 1. in euang. man also is witnes.’ S. Gregorie is of the same opinion, testifying that S. Peter and S. Andrew are therefore to be sayd, to haue left much; because they left the desire of hauing anie thing, the affection being more to be weighed, then the substance, which we doe forsake. He left much, sayth he, that retayned nothing to himself; he left much that left al, though al were neuer so little.

3. This is that, which al Religious people doe; For they depriue not them­selues only of the possession of things, but cast away al desire of whatsoeuer things in the world: Which whosoeuer doth, hath the whole world vnder his feete, and consequently hath not only whereof greatly to reioice, and account himself happie in the peace, and tranquillitie, and pleasure of his mind; but is to be accounted in honour and dignitie higher then Kings and Princes, not­withstanding their dominions and commands;Tob. 39.30 and may be fitly compared to the Eagle, which (as holie Scripture speaketh) is raysed at the command of God, S. Greg. 31. mor. 19. and buildeth his neast in craggie places. Vpon which wordes S. Gregorie dis­courseth in this manner: ‘This is a special token of the Elect, that they know so to walke the paths of this present life, as by certaintie of hope to discouer, when they are arriued to the high places, where they may behold al transi­torie things beneath them, and, through the loue of Eternity, tread, what­soeuer is high in the world, vnder their feete. From whence it is, that God by the Prophet sayth to the soule,Es 18. that followeth him: I wil lift thee vp aboue the heighths of the earth. The low places of the earth are losses, reproaches, po­uertie, contempt, which the louers of the world, walking the playnes of the broad way, doe not cease to treade vnder foot, by auoiding them. The heighths of the earth are Interest, flatteries of seruants and subiects, aboundance of wealth, honour, and heighth of promotion, which they, that creepe stil vpon the ground through earthlie desires, esteeme high; because they make account there is some great matter in them: but if our hart be once fixed in heauenlie things, presently it appeareth how abiect that is, which before seemed high.’

[Page 232] Religious people doe good with ease.4. Thus farre S. Gregorie; whereunto we may adde further, that as the Eagle, which is heer described, doth not only soare on high, but build also in high places: so may we say of Religious people, and apply it fitly vnto them. For as to fly, is laborious, importing a continual strife and contention, and consequently cannot be perpetual; but in the neast a bird is quiet, and setled at case; so we may obserue the like difference among men, which follow vertuous courses. For they, that by strength of consideration only and desire, rayse themselues from the earth, as manie secular people doe, certainly doe very wel; but it is, as it were, by force and strength of armes: and that which S. Augustin bewayled in himself,S. August. [...] [...].42. must needes befal them, But I fal back into the same, through the weight of my miseries, and am swallowed-vp againe by my wonted defects; and they hold me, and I weepe bitterly; but they hold me very strongly, so heauie is the burthen of Cuslome vpon me. But they, who haue builded their neast on high, doe both spare this wearisomnes of contention and strife with themselues, and repose at ease. The neast of a Religious man, is the state itself. And haue not then Religious people placed their neast on high, seing their state is raysed aboue al things created? In which height they containe themselues, not only without anie difficultie, but with exceeding pleasure, abhorring nothing more, then to stoope to these base things againe, which both in minde and deed they haue set at naught.

5. And that we may the better conceaue both the great honour and profit of a minde thus seated on high, as the Scripture expresseth vnto vs in the simi­litude afore-sayd, let vs imagin with ourselues, that we see a man raysed by degrees so high from the ground, vp into the ayre, that at last we behold him seated vpon the verie cloudes looking downe vpon vs. For by this repre­sentation, which cannot be verifyed in a bodie, we shal come to vnderstand, what may be donne, and is dayly acted, in the minde. For if a man were seated so high, as I say, vpon the cloudes, manie things were considerable in him: First, that al would admire him; secondly if he had any enemie vpon earth, he were in safetie, quite out of his reach; thirdly, these inferiour things being so farre beneath him, would not trouble his sight; manie of them he would not see at al.Religious people are [...]ble [...] The like doth happen to a soule, when God hath raysed it from this earthlie dust and filth, and placed it in the eminent eleuation of Religion. For it getteth presently a kind of noblenes of hart, farre more ex­cellent then that, which worldlie honour, or promo [...]ion, or birth, doth rayse a man vnto; [...] as S. Cyprian auoucheth in these wordes: He that hath renounced the world, is aboue al honours and kingdomes: and therefore he that con­secrateth himself to God and our Sauiour, desireth no earthlie but heauenlie kingdomes. Which admirable worth of a Religious soule, doth not only lye open to the eyes of God (which were indeed enough) but it is most com­monly very apparent to men; for though they be not willing to imitate, yet they cannot but admire, those that put themselues vpon these high courses. ‘Whereupon S. Hie [...]cme sayth very truly,S. [...] that, to haue riches, is nothing commendable, but to contemne them for Christ our Sauiour; nor to gape after honour, but to neglect it: and after a strange manner of reuolution, they that haue these things, are neglected; and they that wil not haue them, are much commended.’

[Page 233]6. Religious people moreouer are not subiect to chances and misfortunes,Not subiect to worldly misfor­tunes. as other men are. For what power can chance haue ouer them, who forsaking al changeable things haue barred it quite out from them▪ and consequently, as it were, placed aboue the windes, are neuer moued, but are constant in al euents, and in a perpetual calme; which calme or tranquilitie of minde, were it to be bought for gold, what would not be giuen for it? But gold wil not buy it, nor is it to be purchased by any earthlie thing, but by contemning al things: because whatsoeuer earthlie thing thou hast, thou mayst loose it; but he that hath forsaken al things, hath nothing, by the losse whereof he may be either hurt or troubled; so that this continual and neuer-changeable peace of minde, this minde and countenance which in al euents is euer the same (such as S. A [...]hanasius doth tel vs that S. Antonie did alwaies carrie) is proper to a Reli­gious state.S. Athan. in vita S. Antony. S. Cyprian l. 2. [...]p. 1. And the same doth place vs beyond the reach of al the firie darts of our malignant Enemie; so that either they come not neare vs, or are easily auoy­ded; which S. Cyprian doth expresse very wel in these words: ‘What power and strength hath such a minde? not only cleansed, and pure, and vntouched by whatsoeuer spot or blemish the Enemie endeauoureth to cast vpon it, by rea­son it hath withdrawne itself from the pernicious traffick of this world, but higher and stronger then anie force he can make; in so much that it hath a kind of maistrie and command ouer his whole hoast and armie.’

7. But that,Aboue al things. which is most of al, and most behoueful for our soules, is, that this state doth naturally breed in our minde an extraordinarie light, making it very plaine vnto vs that whatsoeuer is vnder the cope of heauen, is of smal value,S. Chrysost. hom. 15. ad popul. Antioch. deceiptful, idle, and vnworthie of our loue. To which effect S. Chry­sostom [...] doth discourse eloquently in this manner: ‘As when we looke downe from the top of a hil, al things seeme little vnto vs, not only men and trees, but whole citties & armies, are like so many emmets vpon the ground: so they, that raysing their minde to heauenlie things are as it were seated on high, thinke al humane things, as power, glorie, wealth, and the like, so smal and so little to be regarded, that they iudge it an vnworthie thing, if the noblenes of their vncorruptible minde should stoope vnto them. What can be more glorious then such a state, which by leauing vs nothing, doth put vs into so great safetie, and make vs so impregnable, that we shal not need to feare neither force, cor fortune; neither man nor anie humane chance? Which the same blessed Saint doth attribute much to Pouertie: for taking vpon him to commend a single life, among other prayses therof, doth reckon this blessing, that it may be poore, and cutting of therby al care and danger, rayse itself the nearer to Heauen.S Chrysoft. de V [...]rg. cap 81. For, sayth he ▪ he that hath nothing, despiseth al things, as if he had al at command: and with great freedome, is bold to speake to Prince and Potentate, and to him that weareth the crowne. He that contemneth money, being a downe-right man, doth easily also contemne death itself; and being ahoue al, fearing nothing, dreading nothing, doth speake the more freely to al. But a man that is greedie of money, is not only a slaue to his money, but a slaue to the opinion and reputation of men, a slaue to his owne life, and, in one word,S. Greg. mor [...] 7 [...] cap. 15. a slaue to al that belongeth to this life. S. Gregorie also, in the seauenth of his Morals doth beate vpon the same point; Let vs life vp the eyes of our mind (sayth he) and behold in what heighth the Elect are inwardly [Page 234] seated, that are outwardly oppressed; al that which is eminent abroad, to their inward sight lyes flat, and is contemptible. For inwardly lifted aboue them­selues, they place their soule on high, and whatsoeuer they suffer in this life, they behold it as it were passing vnder them, and little belonging to them; and while, as I may say, they striue in minde to be rid of their flesh, they are al­most ignorant of what they endure in it. For, as seated in the top of a great high hil, they vtterly contemne the ioyes of this present life; and being higher then themselues by a spiritual highnes, they behold within, al that beneath them, which by carnal glorie is so high flowne without. From whence it cometh, that they spare no power opposing itself against vertue, but by the authoritie of their spirit keep downe whomsoeuer they espie lift themselues vp by pride.’ Thus spake S. Gregorie, bringing also manie examples of this nature, out of holie Scrip­ture, as of Moyses against Pharao; Nathan against Dauid; Helyas against Achab; Elizeus against Ioram. And the like spirit Religion doth put into those, that fol­low it; and giueth them an vndaunted courage, not proceedring of pride, but from the noblenes of their hart, and the contemp [...] of al earthlie things, euen to stand with Princes and Kings in behalf and defence of the glorie of God.

Religious men freely speake their mind.8. It is recorded of S. Bernardin of Siena, that he was wery free to speake his mind; and when cause required, sticked not publickly to reprehend the vices of people of great qualitie, without respect of persons. In a sermon once he repre­hended the Duke of Milan; whereupon the Duke being highly displeased, sent him word he should die if he left not off. S. Bernardin the next day spake farre more sharply against the same vice, in a great assemblie of people; which con­fidence of his did so daunt the Duke, that he durst neuer after trouble him. But to try whether he could be corrupted, sent him a golden boule ful of gold; which though the Saint reiected with a great deale of indignation, the Duke commanded it should be againe presented him with a long complement, and much entreatie to admit of it. They, that carryed it, did so presse the Saint, that when he saw there was no end, rising vp, he bad them follow him, and going directly to the prison,S. Colum­banus. he bestowed it vpon those that were in for debt, and set them al free the same day. We read, that S. Columbanus vsed the like freedome in reprehending The [...]dorick King of the French, for his wicked life. And once the King hearing, that he was come to towne, sent a princelie supper for him, to his lodging, with al things necessarie, and a great retinue to wayte vpon him. S. Co­lumbanus seing it,Eccl. 14.25. reiected it with ang [...]ie countenance and speech, pronouncing that verse out of Scripture: The guists of the wicked, are not acceptable to the Highest. Adding moreouer, that it was an vnworthie thing to pollute the mouthes of God's seruants, with meate from him, that did so vniustly make warre against them. He had scarce vttered these words; when al the vessels, in which the meate was brought, brake in peeces, the wine and sider runne about the floare, and euerie thing was scattered hi [...]er and thither. They that serued it, were much amazed; the King himself much afrighted ranne presently to the Saint, telling him: He was his seruant in whatsoeuer he would command. But not long after, he fel to his wonted courses, and the Saint spared not to check him, and threa­ten him for it.S Antonio of Padua. But what shal we say to the courage of S. Anthonie of Padua? when Ezelinus wasted Italie with fire and sword, he went and spake thus vnto him: Thou cruel and bloudie Tyrant, when wilt thou make an end of spilling the bloud of [Page 235] men? And following on his discourse in he same strayne, he ripped vp al his violent proceedings, his murthers, robberies and pillages, threatning him with vengeance from heauen▪ and the wrath of the Eternal God. His followers hea­ring this kinde of language, looked for no other, but that their Maister, accor­ding to his bloudie custome, should bid them rūne the man through, that made himself so bold a controuler. But it hapned farre otherwise; for taking his gyrdle, he put it about his owne neck in steed of a rope, of a wolf being become a lamb, and falling downe vpon his knees, he humbly begged pardon for his sinnes, and promised he would doe whatsoeuer satisfaction or punishment the Saint would impose vpon him. But after a while returning to his former vil­lanies, he made an attempt vpon the vertue of the Saint, after the manner fol­lowing: He sent some of his retinue to him, with very rich presents, comman­ding them, that by earnest entreatie and importunitie, and al meanes possible, they should winne him, to accept of them: and if he did accept of them, they should presently cut of his head: if he could not be wonne vnto it, they should patiently stand to heare, whatsoeuer he would say vnto them. They went, and with al the courtesie and seeming humilitie of the world, they pressed him ouer and ouer againe, to admit of the present, their Lord and Maister had been plea­sed to honour him with. But S. Antonie with great freedome spake thus vnto them: ‘Away instantly with your wicked guifts, least the house fal vpon you, or the earth open and swallow you vp, and we come in danger by your destru­ction.’ And so sent them away; which Ezelinus hearing did euer after honour the man, as a great Saint. So great is the opinion, which the contempt of earthlie things doth breed in the mindes euen of wicked men.

9. Now seing a Religious state doth thus arme vs against al aduersitie,Religion preserueth vp in pros­peritie. let vs consider a little also, how it doth defend vs in prosperitie; that contemning both, we may neither feare the one, nor care for the other. Great S. Antonie shal be our president in this kinde;S. Antonie the great. of whome we find it recorded, that whereas Constantine the Great, that famous Emperour, and his two sonnes Constance and Constantius, were wont often to write vnto him in most submissiue & courteous manner, as to their Father, he was so farre from glorying in it, that he was wont to say: ‘That no man must think it any great matter, if the Kings of the world doe at anie time, write to the seruants of God; for though they haue in outward appearance a greater power, their nature is the same; they liue and die, as others doe. The thing which is great indeed, and highly to be esteemed, is, that God hath sent letters vnto vs, that is, his Law, the fummarie of his wil, & hath spoken vnto vs by his onlie Sonne Which notwithstanding, his Brethren entreating him to make them some answer, that he might not seeme to slight the courtesie of so great Princes, he writ back vnto them, exhorting them to Iustice, and Clementie, and alwayes to remember they were Men, and should one day themselues appeare in iudgement before the Tribunal of CHRIST, who is true Lord of al.’ This mind so noble and so high, seated aboue al earthlie things, contemning them al as dust, S. Antonie and the rest did not bring with them to Religion, but sucked it out of Religion; and we also being bred in the same schoole, may easily gaine the like; and the noblenes of our calling doth require it and, doubtles, instil it into vs.

How noble a thing it is in a Religious man, to forsake his natural kindred. CHAP. VII.

IT is a great matter to set al earthlie things at naught; and they that doe so, are not to be ranked any more with the vulgar sort, but to be honoured as people of high degree of promotion and excellencie: Yet it is a farre greater worke, to fortake our kindred and nearest allyes in bloud. For the loue, which we beare them, is of a higher strayne, farre more intense, more natural, and more deeply rooted in vs.The force of the loue of our kin­dred. For what likenes, or what connexion hath a man with gold, and siluer, with lands and possessions? But with men he hath a natural af­finitie, and specially with such as come of the same stock: which is the rea­son, that the loue of parents towards their children, of children towards their parents, and of brethren among themselues, is so hard to be dissembled. And that this proceedeth not so much out of iudgement and deliberation grounded in reason, as of a natural inclination and force, we see by that which hapneth in beasts, who, to preserue their yong-ones, stick not to venture life and limme. And consequently the stronger this bond and tye is, the greater force is requi­red to breake it, and a hart more resolute, either to abide or to act this dis­iunction. So that among the rest of the commendations of a Religious state, this is none of the least, that, as it rayseth a man aboue al other things, it ouer­commeth also this natural affection, parting a man from those, with whome he was bred and borne; and bringing him, for the loue of our Sauiour, to enter league with others, whome he neuer saw; and to take more pleasure in liuing with them, then with his owne natural kindred: which is an euident argument, that this manner of calling is farre aboue the reach of Nature. For if we see a father of manie children oftimes lament and grieue so bitterly for the losse of some one among them, though the rest of his familie and stocke be sound and safe; what grief should theirs, if we speake of nature, be, who leese al at once, parents, brethren, sisters, friends, domesticals, and al that nature or custome and familiar acquaintance had linked them so long & so deeply vnto? It is not nature therfore, that worketh this strange effect, but it is abundant grace from Heauen, and plentie of vertue and infused from aboue.

Grace stronger the [...] na­ture.2. And so we find in the Ghospel, that our Sauiour doth challenge it as one of his greatest works. I came not, sayth he, to send peace, but the sword. For I came to seuer man against his father, and the daughter-in-law against her mother-in-law. And it is not without great consideration, that he tearmeth this grace, a sword. Matt. 10.31. For as a sword is made of iron, and vsed to cut a-sunder things which grow fast togeather; so it giueth vs to vnderstand, that this natural tye of affinitie is very strong, and cannot be seuered but by a force as strong as iron, that is, by the mightie hand of God, drawing to himself the harts of whome he wil, and parting them from whome he wil: and daylie expe­rience doth teach vs it to be so. For how should it otherwise come to passe, that they, who before liued most dearly linked togeather in the same house, inspired [Page 237] afterwards by this heauenlie Spirit, should so suddenly resolue not to yeald to flesh and bloud, but departe for euer from them, with that constant resolu­tion, as if they had neuer knowne them, and did nothing belong vnto them? and (which is more signal) they that remaine, weepe for him that goeth; he that goeth away, is ful of ioy and gladnes. What is the reason of it, but because euen before he parte with them, he is already cut off and seuered from them by this diuine sword; and therfore parteth without anie sense of feeling: but they that haue not felt the force of this sword, are stil linked to him, & consequent­ly feele much grief in parting. Theodoret recounteth of one Marcianus, Theodoret in Relig. hist. a man of noble extraction, and indeed of the bloud Royal, that he betook himself into a Monasterie, that was seated farre out of the way. After manie yeares, his sister, who was Ladie of the Cittie where she dwelt, coming with her sonne (that was vnder age) and manie presents to the Monasterie, he would by no meanes see her; only he admitted the child, to the end he might send him home with some good instructions. And when she entreated him, that he would at least accept of the presents which she had brought, if not as he was her kins­man, yet as one that was poore, and might haue need of them, he made her this answer: How manie monasteries of poore people did you meete by the way, before you came to me? And seing you bestowed not these presents vpon them, it is cleare you present them me for hindred sake. And so constantly he reiected them al. Which fact of his Theodoret doth so extol, that he sayth, he was a man aboue nature, fashioned after a heauenlie māner. Doubtlesse therfore this disposition of Re­ligious people, is one of the specialest graces, which the Holie-ghost is wont to imparte vnto vs, and requireth great strength of minde; and is also a signe of much vertue and worth in them that haue it. In so much that it is one of the chief commands, which our Lord is pleased to lay vpon the Spouse, whom he chooseth for himself,Ps. 44.11. & desireth should be without spot or wrinkle; Hearken, daughter, and see, and incline thy eare, and forget thy people, and the house of thy father. To be his Daughter, to be his Spouse, and worthie to be in the armes of God, this prime condition is first required, as a portion setled, that she doe not only forsake, but forget her carnal kindred: and if she doe so, what is further pro­mised? And the king shal couet thy beautie. As who should say: By that fact of thine, thy beautie and comelines wil be so encreased, that the soueraigne King and Lord of the world, enflamed with thy loue, wil presently take thee for his Spouse, and place thee in Princelie dignitie.

3. We haue a memorable example hereof in that great Patriarch Abra­ham, whose fact doth both much resemble,Gen. 12. and greatly illustrate that, which al Religious people doe. Our Lord sayd vnto him: ‘Goe forth of thy land, and from thy kindred, and from the house of thy father, and come into the land, which I shal shew thee. It had been enough, as S. Ambrose discourseth,S. Ambros. lib. 1. de Abrah. c. 2. to haue sayd, forth of thy land, because in this one word, al the rest is contayned; but he would adde these particulars, that his affection might be the more tryed. Wherfore his faith is worthily renowned: and (as the same S. Ambrose sayth) by this his fact, he preuented the sayings of the Wise-men, whereof one is: Follow God. This al Religious people doe going out of the house of their fa­ther, & forsaking their kinsfolk not only by leauing the affection to them, but corporally parting from them; and which is more then al the rest, they parte [Page 238] not to goe to some certaine determinate place, but whithersoeuer God from thence-forward shal appoint them.’ For they deliuer themselues ouer, to the wil and command of their Superiours, not in some one particular thing agreed vpon, as it were, by couenant and consent, but in whatsoeuer they shal be pleased to order, and, as God's Vice-gerents, shew vnto them.

The fact of Abraham and Reli­gious men compared.4. And if I may be bold to speake my minde, me thinks I see somewhat more in that which euerie Religious man doth, then in the fact of Abraham, for as much as concerneth this particular. For Abraham left indeed his coun­trey, and part of his kindred: but yet carried with him al his wealth, which was very great, and his brother Loth, Sara his wife, al his seruants, and a ful house-hold; so that a man may in a manner rather say, that he carried the chief commodities of his countrey away with him, then that he left his countrey. But Religious people, how truly, how perfectly doe they forsake house, possessions, kindred; and naked, and solitarie betake themselues to the standart of Christ, who hung naked for them vpon th [...] Crosse? Abraha [...] vpon the performance of that commandment of God, was promised great matters:Gen. 12.2. I wil blesse thee, and magnifie thy name, and thou shalt be blessed. I wil blesse them that blesse thee, and curse them that curse thee. Which being spoken and per­formed to him, why should not we also hope to be partakers of the same promises and reward, seing in fact we iumpe with him? yea expect somewhat more. For these blessings in him were temporal, and consequently a farre lesse reward; but ours are spiritual without comparison greater and better. But yet from hence we may learne, how great the dignitie of a Religious voca­tion is, in regard of the point we speake of, seing it equals so noble a fact of so diuine a man.

[...]5. For what power ouer al carnal affection had that famous Pastour ▪ who, as we read in Vi [...]i [...] Patrum, would not speake to the Prouost in behalf of his sister's sonne, that was in hazard to be put to death? or Pior, who being bid by S. Anthonie (whose disciple he was) to goe to his sister that was come to see him, went to her, but yet held his eyes shut, so that he did not see her. By whose example, Iohn also being commanded to present himself before his sister, shewed himself disguised as a stranger, and she not knowing him, he presently went his way. And as these two dealt with their sisters, so did Marcus with his mother; for he al besmothed his face with soot and smoak, and in a dirtie frock of sack-cloth stood before her, with his eyes shut, that he might haue no sight of her. Euagrius followed the same strayne: For when one brought him word that his father was dead, he told him: he lyed; for (sayth he) my father is immortal. S. Francis might haue sayd as much, who togeather with his father's inheritance renouncing also his father, made that worthie profession, that now he was more f [...]e truly to say: Our father which art in heauen. And manie more like exam­ples we might bring; as of S. Bernard and his Brethren, of Pachomius, and Theodore a disciple of his; whereof the first forsooke their sister, the latter two their mother, and refusing to admit them into their sight, were cause that they also at last abandoned the world.

6. But we shal not need to search ancient Records; we see daylie examples of the like vertue before our eyes. For how often, or rather, [Page 239] as I sayd, how dayly haue we ourselues beheld, not only men growne in yeares, but verie youthes, entertaine their weeping parents, and their whole kindred, without shedding one teare, yea rather laughing when they lamented and grieued? Which comes not of hardnes of hart, or dul stu­piditie, for if a stranger were in grief in miserie, they would soone bewaile his woes. But the Sword, I speake of, is to be seen in their harts, and hath diuided them from their friends and kindred, to whome be­fore, their affection was so deep engaged; not that they haue left to loue them, seing they make profession to loue their verie enemies, but casting of al carnal affection, which oftimes puts vs vpon things vnworthie, they haue wholy changed it into spiritual charitie. Which noble disposition, as it is in itself most excellent, cannot choose also but be most grate­ful to God, and plentifully rewarded with great graces. Moyses doth, to my thinking, liuely expresse it, when in his Prophetical testament, directing his speach to the Tribe of Leui dedicated to God, and for that reason resembling somewhat a Religious state, he pronounceth this bles­sing ouer them:Deue. [...].9. He that hath sayd to his father, and to his mother: I know you not; and to his brethren; I am ignorant of them, and haue not knowne their children. These haue kept thy speech, and obserued thy Couenant. Blesse, ô Lord, his strength, and receaue the workes of his hands. Strike the backs of his enemies, and let not them rise, that hate him.

That a Religious man hath also forsaken himself; and how noble a thing that is. CHAP. VIII.

NEXT to external goods, and natural kindred, which Religious people doe wholy forsake, there is a third and more excellent degree behind, and doubtlesse the highest that can be in matter of Perfection; to wit, that he leaues himself.Thren. 5.28. This is to lift himself, not only aboue al other things,S. Greg. Hom. 33 in Fuarg. but aboue himsels. Which the Prophet Hieremie doth so highly commend. And of the rarenes, and difficultie, and worth therof, S. Gregorie doth say excellently wel: Perhaps it is no very hard matter for a man to leaue his possessions;The diffi­cultie of renouncing ones­self. but it is very hard to leaue himself: for it is a lesse matter to renounce what he hath; but it is very much to renounce what he is. And certainly it is very true. For if we finde so much difficultie in forsaking what we haue, louing it for ourselues; how much more difficultie must there needs be, in forsaking our­selues? For as a natural and in-bred as the loue of a man's self is, so hard must it needs be, to cast away a man's self: And if we [Page 240] consider wel, what the busines is, and it be done in earnest, it is not much lesse, yea it is a kind of death, because it is to dye to ones-self. And accordinly S. Gregorie doth expresse it in these tearmes: ‘To reneunce that which one it, To fal sowle with ones-self; To kil that which he is.’ And heerupon a Reli­gious man is accounted a dead man. Which Apollo, one of the ancient Fathers, declared by this notable fact of his, related by S. Bernard and others:S. Bernard ser dem [...] ­raculo in nupu [...]. One of his carnal brethren came once vnto him, crauing his assistance in some busi­nes, which he had: the Saint asked him, why he did not rather goe to a third, brother of theirs; his brother wondering at this question, told him he was dead and buried long agoe. So was I, sayth Apollo, aboue twentie yeares since, when I to [...]ke this holie habit vpon me.

S. Basil. Reg. [...]. c. [...].2. S. Basil is of the same opinion; and disputing the question at large de­liuereth, that no man entangled in the world, can attayne to this abnegation of himself, wherof our Sauiour sayth: If anie one wil come after me, let him deny himself; and giueth this reason: ‘Because to deny ones-self, is nothing els but wholy and vtterly to forget euerie thing belonging to his former life, [...] 2 [...]. and to depart from his owne wil▪ which in a secular life is most hard to compasse; not to say, that it is altogeather impossible.’

3. And we may compare this high degree of Perfection, to which Reli­gion doth rayse vs by the denyal of ourselues, an other way. For as when we giue a thing away to another man, we wholy forgoe it; so when we giue our­selues to God; this being the nature, or, as I may cal it, the essence of Reli­gion (as I haue shewed at large els-where) to put vs wholy ouer to God by force of Vow, and giue him ful dominion ouer vs. For first it deliuereth our bodie vnto him, both by the vow of Chastitie, and, as al other things, by the vow of Obedience, so that it is no more ours that liue in it, but his, for whome we liue in it. Vpon which ground S. Bernard doth solidly build this docu­ment, that Religious people must deale with their bodies,S. Bernard [...] as with a thing, that belongeth not to themselues, but to God. Secondly, it deliuereth our soule vnto him, that is, our Wil, our Iudgement▪ our Freedome, which is Al in al. For our soule is, as it were, the Castle in a Cittie; the key of this Castle is our libertie; so that when we deliuer our libertie vp to God, we deliuer al vnto him; and so long as it is in his hands, he is maister of al. Finally it deliuereth vp to God, the vse of al these things; which though it necessarily follow of the former, yet to make the thing more plaine, we speake of it a part. For we cannot employ our soule nor our bodie in things, which of ourselues we are inclined vnto, but in those, to which our Superiours are pleased to order vs. And this deliuerie is not a thing priuate or hidden, acted only in thought or resolution, but it is made externally, by an outward declara­tion, by word of mouth, before witnesses, and in the hands of an other man, that, in place of God, accepteth the donation; in brief it is a kinde of contract, to the solemnizing and authenticating whereof, nothing is wan­ting. And consequently a Religious man, that by solemne promise hath once dea [...]sed the dominion of himself, hath so wholy giuen ouer himself, that if afterwards he goe about to resume anie thing of himself, he offendeth as much as a man, [...] that taketh from an other that, which himself had neuer anie [...]ig [...]t vnto. Whereupon S. Bas [...]l sayth, that Whatsoeuer stealeth himself from God, [Page 241] hauing once consecrated himself vnto him, committeth sacriledge. S. Bernard s [...]r. 19. in Cant. And S. Bernard re­prehendeth some of his Moncks vpon the same grounds▪ in these words: You, that haue once entrusted vs with the care ouer you, Why do you meddle againe with yourselues? As if he should say: what power haue you now ouer yourselues, since you haue once giuen ouer your right? Which if it be true, as S. Bernard wil haue it, can there be a more perfect manner of renouncing ones-self then that, which is practised in Religion? Againe; how excellent a thing must Religion needs be, and how high in the fauour of God, seing it is so liberal towards him?

4. Among men, slauerie and captiuitie is accounted one of the hardest and heauiest things that are, because it taketh away a man's freedome, and maketh him so subiect to an other, that he must doe al things after an other's fancie. Yet if we looke into the matter wel, that kind of ser­uitude bindeth the bodie only; the minde is altogeather free: for there is no slaue but he may think his pleasure, and loue and hate what he listeth, grieue and reioyce at what he wil. But a Religious man, offering his verie soule to God, offereth also the operations of the soule; and must conforme al his inward affections to the same rule: wherupon in al Re­ligious Orders, the lawes and constitutions, which are set downe in wri­ting, and the commands of Superiours by word of mouth, prescribe not only what is outwardly to be done or auoyded, but much more what is inwardly to be performed. So that no seruitude euer was or can be more strict then that, which Religious people vndergoe: But the more strict it is, it proues also the more pleasant; because of the infinit pleasure which is in God, who communicateth himself so much the more plentifully to his creatures, the more narrowly they binde them­selues, and the more sincerely they are subiect, vnto him. Wherefore, among other great treasures of a Religious life, we must also reckon this, that it bringeth vs wholy to forsake and cast off ourselues for euer, by so strict an obligation,Glossa num. 30. that it can neuer be called-in or made voyde. In com­mendation of which thing the Glosse (the authoritie whereof is very great in the exposition of holie Scripture) doth worthily speake these words: ‘Others vow calues, others rammes, others their houses; the Nazarean voweth 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.

Vertue the riches of a Christiā. 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.

Vertues infused with a Re­ligious vocation.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.

The admi­tablenes of the three Vowes of Religion.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 gr [...]at guift of God.Pouertie. 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 [Page 243] these earthlie things, we cannot choose but see the greatnes of it.

5. What is Chastitie?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?Obediēce. 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.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,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,Charitie. 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, [Page 244] 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 God much more then anie of them. And if the beginnings of this loue be so great, and the first coulours, as I may cal them, so liuelie and beautiful; what wil be the con­tinual encrease therof, to which it must needs rise in time, by the daylie fun­ctions of Religion, by prayer, meditation, and other vertuous exercises; the end of them al being to encrease in the loue of God.

9. Now whereas the streames of loue and good wil towards our neigh­bour are deriued from this fountaine of the loue of God, they fal first vpon them,The loue towards those of the same Institute. Arist. 1. Lib. c. whome God hath linked vnto vs by profession of the same Institute and course of life; who also, by reason of this nearnes, haue been alwayes wont to cal Brothers among themselues. And this loue is wholy of Cha­ritie. For, as Aristotle discourseth, euerie societie of men, being necessarily grounded vpon communication, in one kind or other, as the companie of sea-faring men, vpon shipping; a companie of souldiers, vpon militarie ac­tions; a fellowship of Students, vpon the doctrine of their Maister; a companie of Marchants,The ex­cellencie of the ground therof. vpon money; such as the thing is, wherupon they agree, such is their followship or societie: Let vs therfore see, what is the ground, where­upon Religious people agree, and what bond tyeth them togeather. For cer­tainly it is not nearnes in bloud; because oftimes they are meere strangers one to another; neither is it anie ciuil contract or bargaine; in brief, if we reckon vp al, that can be reckoned, we shal find that they haue no other ground of their association, but this supernatural loue, which is Charitie. Charitie bread it; Charitie vpholds it; without Charitie it instantly faileth. And, as a little before I said of the loue of God, so this fraternal Charitie hauing so noble a ground, and, as I may cal it, so honourable a descent, it hath manie things in like manner consequent vnto it, and greatly aduancing it. And first, the likenes, which they haue among themselues; which in al things is a great encreaser of loue, and among Religious people of the same Rule and Institute is so great, that greater can hardly be in this world; for al their intentions, practises, rites, and ceremonies, & their verie outward Habit and behauiour are alike; Vertue itself, which a man cannot but loue in his enemie, their daylie conuersation one: with another, continual cohabitation, finally the seruices and charitable offi­ces one towards another, al proceeding of loue, must needs adde oyle to this burning flame of loue, and inflame it more and more.

10. The third branch of Charitie reacheth to al men. For excepting some few Institutes, which attend wholy to Contemplation (who yet by prayer and good desires help towards the saluation of others in no smal measure) al the rest are so wholy at the seruice of their neighbour, that al their thoughts and endeauours seeme to bend that way. And the employments of euery Religious familie giue sufficient testimonie, what their affection is in this kind. For not only when they appeare in publick to preach, or teach, or exhort, but when in priuate they giue themselues to studie, when they labour and watch, or performe anie other exercise of religion, al of it is [Page 245] directed not only to their owne saluation, but for the better helping & assisting of others to get Heauen. So that Religious people, as S. Paul sayd of himself, haue made themselues seruants of al men, 1. Co [...]. 9.1 [...]. taking their cause so to hart, that next to their owne saluation, they busie themselues wholy vpon their neighbour, either actually seruing them in some thing or other, or preparing that which may conduce to their good: finally as oft as they are called, they are as readie to attend vpon them, as any seruant can be at his maister's beck. Al which shewes, that Charitie is intrinsecal to a Religious vocation, and, as it were, a kind of glue, to binde soules togeather among themselues, and with God; which if it faile, Religious Orders themselues must needs fal asunder, because they haue no other stay or hold.

11. It followeth that we speake of Moral vertues; among which the first &, as it were, the light of the rest, is Prudence, Prudence. so coupled with Religion, that without it we cannot vnderstand, what Religion meaneth. S. Augustin defineth Prudence to be the knowledge of what we are to desire, S. Aug. lib. 83 9 61. and what we are to fly. And where is this knowledge more abundant, then in Religion? S. Thomas deliuereth a doctrine which is very true,S Tho [...]. 2. q. 47 a. 1 [...]. & a. 13. to wit, that Prudence consisteth not only in the Vnder­standing or Reason, but dependeth very much of a wel-ordered wil, and con­sequently is obscured and lost rather by disordered affections, then by forget­fuln [...]s or obliuion. Whereupon it followeth also further (as the same holie Doctour teache [...]h) that a sinner cannot haue perfect Prudence: for perfect Prudence is that, which considering the true End of man, doth apply to the attaining [...]f that End, vpright aduise, vpright iudgement, and an vpright command; which be the three acts of this vertue. Now where is the true End of man better considered of, and better weighed, then in Religion, where we direct our­selues wholy to God, for whome we were created; and put ourselues so intire­ly vnder his dominion and power, that we doe nothing for anie creature, not so much as for ourselues? Religion moreouer sheweth vs, how to deserue the grace of God, how to preserue it, and preuent and auoyd the deceits of the Diuel, what we ought to doe or shunne in al the particulars of our life. These are the acts of true wisedome; this is the Prudence, which is both commen­dable, and necessarie; not as commonly people take it, to know how to grow rich, or to get preferment, w [...]ich is rather craft▪ then Prudence. For failing of the knowledge or pursuit of the true end of man, and seeking some particular end of this or that busines▪ or ayming of some thing which is naught, it fol­loweth either to be imperfect, if it stay in the first; or falsly stiled Prudence, if it degenerate to the latter.

12. Iustice is yet more apparently coupled with Religion: For it is not only farre from doing anie bodie anie wrong (for though there were nothing els,Iustice. the state itself barreth al Religious people from al occasions of fraud & deceipt) but the office of Iustice being to giue euerie one his owne, and chiefly to God, that which belongs vnto him, Religion beats wholy vpon this point. Al things, that be in the world, belong to God; ourselues, and al that we haue. Who­soeuer therfore reserueth anie thing to himself, either of his owne person or anie thing belonging vnto him, wrongs God, and certainly deales more vn­iustly with him, then if he should take another man's goods from him: Now Religion laboureth nothing more then to deliuer vp to God, first al things [Page 246] which are without vs; secondly, the things which are within vs; and lastly our selues; by this meanes compendiously complying with al the dutyes of most perfect Iustice.

Tempe­rance.13. As for Temperance, who can doubt but that Religion is the proper seat of it? For, as Aristotle deliuereth, the office of Temperance is, to bridle the pleasures of the bodie,Arist. 3. Eth [...]c 10. chiefly those that belong to the sense of Touching; of which there be two kindes: some serue towards the sustenance of the bodie, by eating and drinking; some for the vse of generation. The first, Religion confineth within the bounds of necessitie, Pouertie (the mother of frugalitie, and sobrietie) helping therunto: The second belonging to ge­neration (the desires whereof are more violent and intemperate) it doth wholy cut of and shunne, as a bodie would shunne the plague. The greatest commendation, which Aristotle and the rest of the Philosophers gaue Tempe­rance, was to keepe a meane in these pleasures, and durst not presse Nature anie further. How farre greater commendation therefore doth Religion de­serue, which doth not only temper these pleasures, but vtterly abolish them, and banish them out of sight and thought?

Fortitude.14. Some bodie perhaps wil think, that Fortitude hath nothing to doe in Religion, because there is no occasion of going into the field, nor anie vse of weapons, nor anie thing to be done that requireth strength of armes: which fancie if we yeald vnto, we may as wel grant that a Bul, or an Elephant, is to haue the preheminence of strength and fortitude aboue al men. But the nature of Fortitude is farre other; and, if we belieue S. Gregorie, it is to be measured by the disposition of our mind.S Greg. 7. [...]. 8. ‘The Fortitude, sayth [...]e, or strength of the iust, is to subdue their flesh, to contradict their owne wil, to quench the delights of this present life, to embrace that which is hard in the world, for the rewards eternal, to contemne the smiling countenance of prosperitie, to ouercome in their harts the feare of aduersitie.’ Which words of S. Gregorie, what doe they decypher vnto vs, but the dutie of a Religious life? so that we must of force confesse, that true Fortitude is chiefly among them. For if we account them valiant, that fight stoutly against other men; we haue much more reason, to yeald this commendation to Religious people, who in the continual warre, which they wage against this world, ouercome enemies farre more strong in nature then they, and farre more in number.

15. Besides these Moral vertues, which are the principal, there be others as it were branches of them;Patience as Patience, a vertue so noble and withal so neces­sarie, that Religion meeting with so manie things as it doth, which are very harsh to Sense, it cannot long endure without it. It must therefore necessarily haue Patience; and the daylie occasions of practice of it, do much strengthen and encrease it.S. Ambros. Ep [...]st▪ 2 [...] To which purpose S. Ambrose speaking in commendation of S. Eusebius Bishop of Vercels, hath these words: ‘This Patience did first fasten in S. Eusebius by Monastical conuersation, and he grew able to endure anie kind of labour and paynes, by custome of more strict obseruance.’

Libera­litie16. But euerie bodie wil perhaps easily find out, that Religion must haue Patience; but make a question, whether there be anie place for Liberalitie; [...]e­cause Religious people reserue nothing that they can bestow vpon others; [...] and yet truly considered, Religion is not without this happines. For, as Aristotle sayth, Liberalitie, as other vertues, is to be measured by the disposition of a [Page 247] man's minde: Whosoeuer is so disposed in minde, that he contemnes al worldlie wealth, and is readie, if he had it, to bestow it in laudable vses, is to be accoun­ted truly liberal; so that, according to the opinion of the same Philosopher, poore men may also be liberal; and consequently Religious people are so farre from wanting this vertue, as they are rather to be esteemed more liberal, then anie bodie els. For who can more from their hart contemne riches then they, that not only doe not seeke after them or desire them, but are readie to refuse whole mountaines of gold, if they were offered? Besides that, they haue already acted al that magnificence and worth, which can be in bestowing the goods of this world, when they forsooke al, togeather with the world; specially if it fel in their way to doe also that, which S. Basil aduiseth,S Basil reg su [...]. c. 9. and S. Francis put in practise, and (which is the principal) that which our Sauiour commanded, to wit, if they distributed that, which they had, wholy in releef of the poore. For they that lauish their substance in following their pleasures,Matth. 19. or spend it in statelie buildings, or burie it in orchards and gardins, are not,Arist 4. E [...]h. c. 1. euen in Aristotle's iudgement, to be accounted liberal. Religion therefore wanteth no part in Li­beralitie, but hath it to the ful, as a special ornament among other graces.

17. But neither these,Humilitie. nor anie other vertue doth seeme so natural to Re­ligion, as Humilitie For first, what is Religion but an absolute renun­ciation of al wordlie honour? which renunciation is an act of Humilitie. Se­condly, the whole practise of Religion consisteth in humbling ourselues as much as possibly we can, and in endeauouring to hide ourselues from being spoken or thought of, and to be rather subiect to euery bodie, then to goe be [...]ore any one; finally nothing is more ordinarie, nothing more lab [...]ured for in Religion, then to be the least and lowest of al men. And consequently the commandment of our Sauiour (Sit downe in the lowest place) is no-where more exactly fulfilled. [...]. 14.10. The lowest place is, to lay ourselues vnder euerie one's [...]eete, to depriue ourselues of our owne wil, and of al power of doing anie thing of our­selues; for no man can descend lower, then he that hath left himself nothing. We sit downe, that is, we take vp our rest, in this lowest place; because the Humi­litie of Religion, is not one act or two, such as some Secular people stoop-vnto some-times, but it comprehendeth our whole life, & is intrinsecally setled in the State itself, which we are bound to stick to, al the dayes therof. And besides this humilitie, which the state itself doth bring with it, the daylie practise of humble offices is so annexed therunto, that we see people, that are nobly borne, and brought vp, not only honourably, but deliciously, & attended-on before, with much state,S. Hierome Epist. 2 [...]. performe howerly & continually, the seruil offices, which S. Hie­rome so much commēdeth in Paula & Euslochi [...]m, ‘two noble Ladies, to wit, to set vp lights, make fires, sweep the house, shel beanes and pease, put hearbs into the pot when it boyleth, couer the table, serue beere, dresse-out the meate, runne hither and thither: which are al acts of Humilitie, and partly shew vs what Humilitie the State doth breede in vs, partly encrease it dayly more and more.’

18. And this shal suffice, for as much as concerneth Vertue. The like may be sayd of the guifts of the Holie-Ghost.Wisdome. For where is more perfect Wisdome t [...]en in Religion, where that light doth shine, which teacheth vs to value euerie thing according to the true worth of it? that is, to make great account of Diuine and heauenlie things, and to set lightly by earthlie things: wherupon [Page] S. Augustin hath this saying:S. Aug. in [...] The Prophet sayth: The beginning of wisedome is the [...]c [...]re of our Lord. And what is the beginning of wisedome, but to renounce the world? [...] because to be worldly wise, is foolishnes. Where is that Vnderstanding more quick, which diuing into the deapth of euerie thing, discouereth clearly from whence they haue their beginning, by whome they were created, what beauty is in them, what benefit they bring vnto vs, and how the Authour of them is made knowne by them?

Know­ledge.19. Knowledge (as the tree in the midst of Paradise, by which we might haue discerned good from euil) flourisheth also in this place; neither are we heer for­bidden to touch it, [...] as then we were, but rather we are bid to make vse of it. The same we may say of Counsel, and Forttitude; wherof the one armeth a soule against the vice of head-long rashnes, that it may neyther erre nor fal; the other strengthneth it against aduersitie, that it may reioyce and triumph in the midst of it.

[...].20. [...] softneth the hardnes of our hart, and melts it with loue, of God and our Neighbour, and the feare of God shutteth vp the ranke, that no man may confide in himself, [...] of God. or in his owne strength, but as the Wise-man admo­nisheth, be [...]: which holesome feare is proper and intrintsecal to Religion.Prou. [...]8.14. For the onlie cause (at least a chief motiue) why people vnder­take this profitable flight, from the pleasures of the world, to the sweet yoake of Christ, is, because perceauing the dangers of the world, and the malice of the Diuel, and their owne weaknes, to be so great, they can think of no better refuge, then to shelter themselues in Religion (as little chickens, when the kite houers ouer them) vnder the wings of our Lord, and there to remaine, [...]d iniquitie passe away, and the miserie of this life, the whole length wherof is deseruedly called by holie Iob, a warrefare vpon earth.

[...]21. Wherefore to draw to a conclusion of this point, seing there is such plentie of rare vertues in a Religious course, what can we liken it vnto better, then to a Crowne or diademe of gold set with pearle and pretious stones of al fortes? So that vpon whomesoeuer the Crowne is bestowed, al the gemmes and pretious stones must necessarily be bestowed vpon him; because they are set fast in it; for in like manner, whomesoeuer God doth inspire to take a Re­ligious course, at the self-same time, and by the self-same act, he conferreth vpon him al the blessings and guifts, which I haue rehearsed, and that great heape of heauenlie wealth and treasure is, at it were, at the self-same instant put into his bosome. And as, when a man is borne into this world, al things, which are necessary to the constitution of a man, are consequently bestowed vpon him, to wit, the bodie of a man and the members therof, and the soule of a man with the properties belonging vnto it; because otherwise he should not be a man: though this bodie is at first little, and the self-same in time and by the continual nourishment, which we take, growes bigger and bigger; and our soule, which is at first in a man not vnpolished, must be perfected by [...] & industrie: So when God, who commandeth light to shine in darknes, doth [...]li [...]hten a ma [...]'s hart, and drawing him out of the power of death, makes him wor­ [...] the Saints on light, he doth necessarily also giue him al the vertues, which are necessarily required for the accomplishing of this course, [...] as Pouer­tie, Faith, Humilitie, Obedience, and the rest, which I haue already men­tioned; [Page 249] some expresly and directly, others at least inuoluedly, giuing him a desire and affection to others some, with a ful deliberation, and purpose to purchase them: though al these vertues are afterwards to be conserued, en­creased, and put into a better forwardnes, by the grace of God and man's owne endeauour concurring togeather. Which doth euidently discouer the great­nes of this heauenlie benefit. For if al these vertues were to be purchased by our owne labour and industrie, to what an exigent should we be brought? How much toyle and sweat of our browes would euerie one of them cost vs, they being so manie in number, and so hard to compasse? But now being al included in a Religious state of life, God, that giues the state, giues the ver­tues also; and whosoeuer takes the State vpon him, must necessarily receaue them togeather with it.

How great the perfection of a Religious State is. CHAP. X.

SVPPOSING this great concourse of Vertues, whereof a Re­ligious state is compacted, as a bodie of manie members, (as I haue shewed) it wil not be hard to coniecture, or rather it is apparent of itself, how great the perfection of this manner of life is. For Vertue being the onlie perfection of a nature, that is en­dued with reason, the institute or course of life, wherein al vertues concurre in so eminent a degree, must needs be most perfect, most honourable, and most glorious, for a reasonable man to liue in. And this is that, which at this pre­sent we wil take into our consideration; chiefly recording the sentences of ho­lie Fathers concerning this point, least following our owne discours, we may be thought to flatter ourselues, and praise our owne trade.

2. S. Dionyse (one of the ancient Writers in the Catholick Church,S. Dion. Ecc. Hier. c. 5. and of greatest authoritie, next to the holie Scriptures) called the degree and Or­der of a Bishop, a Perfecting degree, because it is ordayned for the perfecting of others; and the state of Monks (whereof he deliuereth manie great com­mendations) he calleth a state of such as are perfect.Caiet. 1 2. q. 189. a. 3, S. Basil. de Iust. mo­nach. ser. 1. Which our Diuines de­claring in other tearmes, say, that the State of Monks aymeth at their owne perfection, the State of a Bishop at the perfecting of others. S. Basil in his Ser­mons of the Institution of a Monke, hath this discours: ‘He that re­nounced the world, must make account, and alwayes beare in minde, that he hath stepped a degree beyond the bounds of humane nature, and betaken himself to an Institute farre different from the course of the bodie, and consequently vndertaken to imitate the conuersation of Angels: For it is proper to the nature of Angels to be free from earthlie tyes, and hauing their eyes continually fixed vpon the face of GOD, not to be drawne to contemplate anie other beautie;’ This is S. Basil's iudgement of this course of life,Id. Ser. [...] ▪ which els-where he calleth a Sublime and excellent manner of liuing.

[Page 250] S. Hiero. Ep. 1 [...]0.3. S. H [...]erome in his Epistle to Hedibia speaketh thus: Wilt thou be perfect, and stand in the highest rank of promotion? ‘Doe that, which the Apostles did; Sel what thou hast, and giue it to the poore, and follow thy Sauiour; attend vpon the sole naked Crosse with sincere vertue. And in another of his Epistles to Demetrius:Id. Ep. 8. It is the heighth of an Aposto­lical life and perfect Vertue, to sel al and deale it among the poore; and thus lightned and disburdened, to fly vp to heauen with Christ; though in this, euerie age and euerie person is left to his free wil and choice. He saith:Id. Ep. 34. If thou wilt be perfect; I doe not force you, I doe not command you; I propose the prize, I shew the rewards; it is yours to choose, whether you wil be crowned in the lists and combat. And yet more plainly and copiously writing to Iulianus: This I exhort thee vnto, if thou wilt be perfect; if thou ayme at the heighth of Apostolical dig­nitie; if taking thy Crosse thou wilt follow Christ; if laying hand on the plough, thou looke not back; if placed in a high place at the feast, thou contemne thy old cloathes; and let goe the cloake of this world, to escape the Aegyptian Ladie. For Elias making haste to the heauenlie king­domes, cannot go vp with his cloake, but letteth his vncleane gar­ment fal to the world, that is vncleane. Thou wilt say: This is for men of Apostolical dignitie, and such as wil be perfect. Thou that art first in the world, why shoudst not thou be first in the house-hold of Christ? And a little after: If thou giue thy self to God, and perfect in Apostolical vertue begin to follow our Sauiour, then thou wilt perceaue, where thou wert, and how in the armie of Christ thou holdest the lowest place.’ S. Hierome stileth the place, in which Iulianus then was when he wrote this Epistle to him, the lowest place, because he was stil in the world, a man not euil and vitious, but a good man, and among secular people, rare for his vertue and pietie, leading a single life, and being one, who (as S. Hierome writeth of him) mayntay­ned whole companies of Monks, vpon the large possessions, which God had giuen him: And yet he doth not doubt to rank this man, that was so rich in good works,S. August. lib de 8. Virg. c. [...]1. with the last in the armie of Christ.

4. S. Augustin speaketh to the same effect in manie places, but chiefly in the Booke, which he wrote of holie Virginitie, where he sayth thus: When the professours of perpetual Continencie, comparing themselues with married people, shal find, that (according to holie Scripture) they that mar­tie are farre inferiour to themselues, both in the labour and in the hire belon­ging to it; in their desire, and in the reward; let them instantly cal to mind that,Eccl. 3 20 which is written: The greater thou art, humble thyself the more in al things.

Id. 89.5. There is also an excellent Epistle of his extant, where he enlargeth himself very much in commendation of this kind of life; and among other things he sayth, that to leaue al, is a noble resolution; a more excellent perfection, then the only keeping the Commandments of God; finally that they, who entertayne this Counsel of Perfection, to sel al, and distribute it among the poore, to the end that easing their shoulders of the burthen of this world, they may be the freer to take vp the sweet yoake of our [Page 251] Sauiour Christ vpon them, doe it out of a kind of generositie of a noble Spirit; and they that arriue not to this perfection, are the more infirme, and not thought fit for so glorious an enterprise; though, if they keepe the Commandments, and vse their wealth as if they had it not, they may be saued.

6. S. Gregorie particularly vpon those words of holie Iob:Iob. 7 16. S. Greg. 8. moral. c. 15. I haue despayred, now I wil no longer liue, hath this excellent saying: ‘There be some iust men, that ayme at heauenlie things; yet so, as not to breake with the hopes, which they haue in their earthlie substance; they reserue the inheritance, which God hath giuen them, to supply their necessities; they retayne the temporal honours and preferments which doe befal them; they couet not that which belongs to others; they vse their owne within compasse of Iustice and equitie. There be other iust men, that buckling themselues to the attaining of the heighth of Perfection, while they inwardly ayme at the highest, forsake al things which are without; they bereaue themselues of the things they did possesse; they depriue themselues of the glorie of worldlie preferments; they refuse the comfort of al outward things; and the nearer they approach in their mind to the inward ioyes, the more ab­solutly doe they kil within themselues the life of corporal delight.’For to them S. Paul addresseth his words when he sayth:Col. 3.3. You are dead, and your life is hidden with Christ in God. And Truth itself in his owne words admonisheth vs, saying:Luc. 9.32. Luc. 14.33. If any wil come after me, let him deny himself. And againe: Vnlesse a man renounce al that he doth possesse, he cannot be my disciple.

7. Origen (an Authour much esteemed for his learning and antiqui­tie) speaketh thus:Origen. Hom. 11. in Leuit. ‘If a man haue vowed himself to God; if he entangle not himself in secular businesses, to the end to please him to whom he hath engaged himself; if he be seuered and parted from the rest that liue carnally, and are tyed to worldlie affayres; not seeking the things which are vpon earth but those which are in heauen; such a man is deseruedly called ho­lie. For while a man remayneth in worldlie companie, rolling vp and downe in the multitude of vnquiet people, not attending to God a­lone, nor seuered from the vulgar;Leuit 20.25. 2. Pet 1.16 he cannot be holie. Thou ther­f [...]re that hearest these things when the law of God is read, to whome the Word of God himself doth speake, saying: Be holie, because I, your Lord God, am holie: vnderstand with discretion what is sayd, that thou mayst be blessed, when thou hast performed it. This is that which is sayd vnto thee: Departe not only from euerie other man, but euen from thy brother, that walketh vnquietly; seuer thyself from earthlie dealings, from the concupiscence of the world; vow thyself to God, as the first-fallen calf; be holie and layd-aside for the vse of the Priests only, giuen ouer to their vse, as the first-begotten of euerie liuing creature; seuer & set thyself apart, as a holie viol-glasse, as holie censers to be vsed only in the Temple; and attending to the seruice of God, be holie and seuered within the temple of God, as the holie Vestments of the high Priest.’Finally the verdict of S. Bernard must not be forgotten,S Bernard de pr [...]t. & discip. when speaking in commenda­tion of a Religious State, he giues it a singular preheminence of a Spiritual [Page 252] life (for so he speaketh) excelling al other kinds of humane conuersa­tion; and making the professours and louers of it like Angels, and farre vnlike to men; and reformeth in man the image of God, conforming vs to Christ.

8. Moreouer we may vnderstand the perfection of a Religious vocation▪ by that the ancient Fathers doe vsually stile it,Religion [...] Aposto­lical life. an Apostolical life and calling; which is to place it in the very top of al Sanctitie. For no man can doubt, but that the Apostles did excel in al Euangelical perfection, as being Christ's owne disciples, and Maisters of the whole world, and, as S. Paul speaketh,Rom. 8.23. had the first fruits of Spirit, so abundantly, as the day of Pentecost doth witnes.S. Bernard de 4. deb. Wherupon S. Bernard in a certain Sermon speaketh thus to his Brethren: ‘What is it thanks be to him, by whose grace al this is donne) what is it, that your life doth resemble the life of the Apostles? they forsook al; and assembled togeather in the Schoole of Christ, in his presence, drew waters in ioy of the fountaine of our Sauiour, drinking of the fountaine of life at the fountaine itself. Blessed are their eyes that beheld it. Haue not you also done somewhat the like, not in his presence, but in his absence; not at the word of his mouth, but vpon the word of his messengers? Maintayne this your prerogatiue, which they vpon sight and word of mouth, you by hearing and by message, haue belieued.’ Behold, how he compareth a Religious State with that worthie act of the Apostles, and in a manner doth preferre it before them, in regard that,Io. 20.29. as our Sauiour sayd, they are more blessed, that haue not seene, and haue beleeued.

S. Bernard s [...]r. de al [...]. & Ba [...]. Cord [...]. Religion compared with the Prophets, Apostles, and An­gels.9. In an other place he doth yet more fully and more playnly compare this kind of life, not only with the Apostles, but with the Prophets, and the verie Angels. These are his words: You see, my Bretheren, what spirit you haue receaued; the spirit, which is of God, that you may know the things which God hath giuen you. We haue heard the degree of excel­lencie, wherein the Apostles, and the Prophets, and the Angels are seated, and I make account we cannot ayme at anie higher thing. Ve­rily me thinks, I find something of each of them in you, and something that is excellent. ‘For who wil not be bold to say, that this single life of yours, is a life celestial and Angelical? or that in the Resurrection, al the Elect shal be as you now are, as the Angels of God in heauen, who­ly forbearing marriage? Preserue, my Brethren, this precious Iewel, preserue that sanctitie of life, which resembleth you to the Saints, and maketh you of the house-hold of God;Sap 6 [...]0. holie Scripture saying, that In­corruption maketh a man neare to God. You are that which you are, not by your owne desert, but by the grace of God, in regard of your chastitie and sanctimonie, Angels vpon earth, or rather Cittizens of Heauen, but yet a while vpon earth pilgrims. What shal we say of the guift of Prophecie? Truly it is a rare kind of prophecying,A rare kind of Prophecie. 2. Cor. 4. [...]8. Col [...]. Plul. [...].13 that which I see you giuen vnto, and an excellent studie to which I see you applied. What is that? that which the Apostle speaketh of, not to consider the things which are seene, but which are not seene. This certainly is to prophecie; To walk in spirit; to liue according to faith; to seeke the things which are about, not which are vpon earth; to forget the things which [Page 253] are behind; to stretch to those which are before vs, is a great part of Prophecie. For how is our conuersation in heauen, but by the spirit of Prophecie? For so the Pro­phets of-old were, as if they were not, among the men of their time; but by spirit and Prophetical commotion, transcending the dayes they liued in, they did reioyce to see the day of our Lord; they saw it and were glad in it. Let vs heare what profession the Apostles were of: Behold, we haue left al, and haue followed thee. Matth. 19 [...] If it be lawful to glorie, we haue glorie; but if we be wise, we wil haue care, that we haue it with God. For not our mightie hand, but our Lord hath done al these things. He that is powerful hath done great things to vs, so that our soule may worthily magnify our Lord. For it is by his great guift, that in so great measure we follow that great course and purpose, in which those great Apostles did glorie. Thus doth S. Bernard discourse in commendation of a Religious state, paralelling it in manie things with those three degrees of Perfection.’ Let vs see how in some things he doth preferre it, which is a farre greater commendation. Perhaps, saith he, if I wil glorie also in this, I shal not be vnwise; for I shal speak the truth: ‘There be some here that haue left more then a boat and nets. And what is it, that the Apostles left al indeed but to follow our Sauiour, who was present with them? It is not for me to say what it is; we shal with more safetie heare our Sauiour himself saying: Be­cause thou hast seene me, Thomas, thou hast belieued; blessed are they that haue not seene, and haue belieued. Perhaps also it is a more excellent kind of Prophecie, not to attend to anie temporal thing, nor to things that with time doe perish, but to those that are spiritual and Eternal. And the treasure of Chastitie is more illustrious in a vessel of earth, and vertue in some sort more laudable in flesh that is fraile and weake. When therefore we find in this bodie of ours an Ange­lical conuersation, in our hart a Prophetical expectation, in both an Aposto­lical perfection, what a masse of grace is there?’ Thus spake S. Bernard; and I know not what can be said more to the honour and commendation of a Reli­gious Institute.

10. But what do we stand heaping togeather the praises of men, when we haue the verdict of Truth it self from God's owne mouth? For of this State our Sauiour spake those words: If thou wilt be perfect, go and sel al that thou hast, and come follow me. Matth. 19.21. Where it is to be considered what our Sauiour said; and to whome. He spake to a man that was not wicked and debauched, but honest and orderlie; for he had kept the commandments of God al his life-time he had done no man no wrong; and our Sauiour beholding him, did loue him. Who would not haue thought that this man was perfect, seing he had been so careful and diligent in fulfilling the law of God? and yet our Sauiour tels him: Thou wantest yet one thing; a thing so great and of so high a straine, that the man (though inuited by our Sauiour) had a horrour to climbe vp this one degree and step. Let vs see therefore in what this Perfection doth consist, which the man did want; If thou wilt be perfect, go and sel al. He therefore that selleth al, that is, he that forsaketh al and followeth the doctrine of Christ, is in a per­fect state: he that hath not done this, though he haue done al other things, wanteth yet one thing. Wherefore a Religious life is the highest Perfection, by confession not only of learned and holie men, but of our Sauiour himself; [Page 254] and for as much as concerneth the perfection of our owne soules, there is not a higher or more eminent State.

Religion the chiefest of the Euangeli­cal Coun­sels.11. If we consider the nature itself of Religion, we shal discouer more plainly the same Prerogatiue. For first, Religion is ranked among the Euangelical Counsels, and is one of the chief of them, or rather the chiefest and greatest among them. Which we may gather by the manner of our Sauiour's speach, when he wished the yong man to this course, saying: If thou wilt. For as then it was proposed to that yong man, so it is now proposed to euerie one vnder the same forme: If they wil. Now certainly a Counsel is farre more excellent then a Precept,Precept and Coun­sel com­pared. for manie reasons. First in regard of the matter▪ The matter of a Pre­cept is more easie, the matter of a Counsel more hard and difficult▪ The matter of a Precept is grounded vpon the same grounds that Nature leads vs to, the matter of a Counsel is aboue the straine of Nature; The matter of a Precept is alwayes good, of a Counsel better; because a Counsel includeth the Precept, and addeth some-what more aboue it. Moreouer Precepts be common to al, to the high and to the low, to the wise and to the simple; Counsels are not for al; yea they are for those only, that wil of their owne accord admit them. Precepts oblige people euen against their wil; Counsels are free and voluntarie, before a man hath willingly obliged himself vnto them. Pre­cepts, if they be kept, deserue a reward; if they be neglected, bring pu­nishment vpon vs; Counsels, if they be not vndertaken, bring no punish­ment at al vpon vs; if they be vndertaken and kept, deserue a great re­ward.

The actiōs of Religion aboue Na­ture.12. Another thing, by which we may discouer the perfection of a Religious State, is the excellencie of the actions which flow from Religion; for they are not only aboue the strength of Nature, but doe so farre surpasse the bounds therof, as that they cannot be atchieued but by an extraordinarie abundant current of Grace. For to bridle our senses, to subiect our flesh to Chastitie, vtterly to kil our owne wil, to forgoe our freedome, to put our necks into a yoake of perpetual seruitude, to embrace Pouertie, to possesse nothing, to doe the basest offices in a house, to be readie at euerie beck of another man, and alwayes wholy to depend of another's wil in al things concerning vs: These and manie other things of the same nature, which are so inward to a Religious life that Religion cannot be without them, are no lesse repugnant to our cor­rupted nature bending wholy to self-loue, then it is against the nature of a man's bodie, to fly in the ayre. For as the heauines of our bodie doth hinder that we cannot fly; so the heauines and corruption of our mind is opposit to al these things. What therefore is a Religious man but a perpetual Miracle vpon earth, & so manie Religious men,A Reli­gious man a great miracle. so manie Miracles? whereof S. Bernard also speaketh in this manner: What greater miracle can there be, then for so manie youths, so manie yong Gentlemen, so manie others whome heer I see to remaine as it were in an open prison without irons,S. Bernard serm 1. de de [...]i [...]. Ecclesiae held only by the feare of God, and to continue in so great affliction of Pennance, beyond the force of man, beyond nature, contrarie to their wonted custome, and breeding? I verily think, that your-selues doe see how manie miracles we might quickly finde, "if we would search particularly into euerie man's passage out of Aegypt, [Page 255] his iourney in the desert; that is, his renouncing of the world, his en­trance into the Monasterie, and his conuersation while he is there. What perfection therefore can be greater then the perfection of Religion, which is so miraculous?

13. Where we may obserue,Two kind [...] of Per­fection. that the Perfection of euerie thing is two-fold. For there is a Perfection, without which a thing is not perfect in his owne nature; as, if a man want bodie or soule; whereas if he haue both these, he is sayd to be perfect, for as much as concerneth the nature of man. There is another Perfection, which giues a kind of grace to a thing; and if it want it, though in nature it be compleat, it is stil sayd to be imperfect; as, if a man haue bodie and soule, but his bodie be crooked and deformed. In like manner the perfection of a Christian is two-fold; one is as it were essential, and consisteth in the ful obseruance of the Commandments; and this Perfection by itself alone, is but lame and imperfect; because it wan­teth that grace and beautie, which the keeping of the Counsels may adde vnto it, as a degree of farre higher perfection; a perfection which no man, doubtles, can choose but loue and desire,Religion much to be desired. if he doe behold it. For goodnes, and beautie, and order, is naturally so forcible, that we cannot but desire it, if we once cast the eyes of our minde or bodie vpon it; though in smal things there can be but smal shew of it. How forcible therefore must it needes be, when it appeares in things that are rare and excellent? For as we doe not only take pleasure in viewing a gardin (for example) that is neatly kept, and wel set-forth and furnished; or a house that is wel built and commodious, and such other things of greater bulck; but in a flower, and an apple, and in anie little thing that is curiously wrought, and hath anie workmanship in it, and finally in whatsoeuer we find anie expression of beautie and handsomnes, and in euerie one of these things, according to the seueral kinds and natures of them: Much more contentment, doubtles, must we needes take in anie thing, the more compleate and admirable the perfection of the thing is. Wherefore seing among al the things of this world, nothing can be better or of greater value, then one's Minde and Soule; the perfect ornament, and most compleat perfection therof must needes be the thing, which of al others is most beautiful and comelie in itself, and most to be desired. For if a man, that beholds attentiuely the beautie of a bodie, be necessa­rily taken with the proportion that is betwixt one member and another, and with the conuenient temper of the coulour and complexion of it; the same temper, and proportion, and beautie being in the Mind farre more excellent, shal it not draw a man to the like contentment and ad­miration? And if no man, in whose power it were to frame himself a bodie, would make it lame, imperfect, and deformed; what madnes is it, to choose a soule, that is crooked and imperfect? In al other things, we desire the best, and the most compleate. If we be to buy a horse, or to build a house, or to make a sute of clothes, or a payre of shoes, we should thinke ourselues fooles, if of purpose we should choose the worst, when we might haue better; and of things that are within [Page 256] vs, we desire in al other things to be excellent; They that studie, desire to be excellent in learning; they that practise their weapon, content themselues with no meane skil in it; and in euerie handie-craft, though in itself the trade be base and seruil, yet euerie bodie desires to do it, after the best manner; because Perfection pleaseth in euerie thing, and euerie bodie doth ayme at it, and labour for it. If therefore in these little things, perfection doth so much please vs, the perfection of the mind must certainly in reason be farre more plea­sing, as being farre more graceful and admirable, and specially the perfection, which vertue and good life doth worke in vs. Wherefore seing there cannot be found a subiect more noble then our minde, nor a more noble forme then sanctitie, and the compound of them both must consequently needes be the rarest and most Diuine that can be: Religion, which contayneth al this, must necessarily also be valued accordingly, and loued, and embraced, and sought for by al meanes possible.

Of the dignitie of a Religious State, in regard of the similitude, which it hath with God and with our Sauiour. CHAP. XI.

HITHERTO we haue spoken of so much of the dignitie of a Religious life, as comes by the Vertues and other ex­trinsecal ornaments which are in it: Now we wil consider what honour and excellencie doth accrue vpon it by the similitude, which it hath with Christ our Sauiour, and with God; which doubtlesse is so great, as greater cannot be vpon earth. And as for t [...]e similitude which it hath with our Sauiour Christ, two things may be briefly considered, both of them in themselues apparent enough. First the likenesse which is betwixt his manner of life, and a Religious course; secondly, the great honour and dignitie, which this similitude doth bring with it.

Religious people imitate our Sauiour [...] of [...].2. Al Christians, as the Apostle telleth vs, must imitate our Sauiour; their profession & their verie name doth require it of them: Religious people there­fore doe aboue al others most punctually and most exactly endeauour vnto it, framing their seueral institutions, after the manner of life and conuer­sation of our B. Sauiour▪ as painters draw a picture after life. Their pouertie, resembleth his pouertie, who had not where to leane his head; Their chastitie, his chastitie, who was the brightnes of the light Eternal; their obedience is drawne from the deapth of his humilitie, who was obedient euen vnto death; finally whatsoeuer Religious people doe, [...]. al their exercises, al their endeauours, are conformable to that patterne and example, which was shewed the world in that mystical Hil, [...] which is the humane Nature of our Sauiour, ouer­topping al men in vertue and dignitie, farre higher then the highest hil doth the rest of the earth. Whereupon S. Bernard sayth, that men of good wil, who [Page 257] out of a Christian resolution haue either exchanged their riches with pouertie, or, though they had none, haue set them at naught as if they had had them, forsaking al for him, as he forsooke al for their sakes, doe follow wheresoeuer he goeth. Which onlie word (wheresoeuer he goeth) doth imply not only imitation, but a most perfect expression of him.

3. This expression is most of al to be seen in the Crosse of Christ; which Cassian doth lay before our eyes in liuelie coulours, out of a Speach, which Penusius (a holie Abbot) made in his hearing, to a Nouice, when he admitted him to a Monastical course. For, according as Cassian relateth,Cassian l 4. c. 32. he sayd thus vnto him; that the forsaking of the world, is as it were an image of the Crosse, the whole life of a Religious man expressing the manner in which our Sauiour hung vpon it. For as he that is crucifyed, cannot stirre his bodie as he list, neither on the one side, nor the other;A Reli­gious man an image of Christ Crucifyed. so the wil of a Religious man is fastned to the Crosse, that is, to a thing that is continually paineful and irksome to flesh and bloud: And as he, that hangeth vpon a Crosse, doth neither minde that which is before his eyes, nor care for prouiding for to morrow, nor desireth lands nor possessions, but liuing in bodie, is dead to al things in though, and affection, and hath his mind wholy fixed vpon that which shal befal him in another world; so a Religious man is not only dead to vice and con­cupiscence, but to this verie natural world itself, and to al things in it, and his mind and bodie is wholy bent to that place, where euerie moment he hopeth to arriue; and consequently being absolutly dead to the world, and to al the actions and desires therof, he liueth in him only, who was Crucifyed for him.

4. This similitude with Christ Crucifyed wil easily leade vs to the vnder­standing of the honour and dignitie,The ho­nour which he hath by it. which a Religious man getteth by it. The Maiestie of the Eternal God is so very great, and the dignitie of his Person so infinit, that whatsoeuer he vniteth to himself, he rayseth it withal to an infinit degree of honour and worth, and giueth it part of his owne beautie and glorie, by the vnion, which it hath with himself, how meane soeuer the thing were before. For what can be more contemptible then flesh, which is but dirt and filth? and yet so soone as it was vnited to that Diuine subsistence, that verie dirt was not only worthie of al veneration, but deserued to be adored as a thing Diuine. The Crosse itself, which before was so infamous, and, as the Apostle speaketh, a curse, now since the Sonne of God hath touched it, is become so honourable, that Kings and Princes weare it for an ornament vpon their heads. Which how due it is vnto it,S Andrew. S. Andrew felt in himself, when at his death he was not only not afrayd of the Crosse which was prepared for him, but hauing long-before desired it, went to it with ioy and gaue the reason in these wordes: Haile, Crosse, dedicated in the bodie of Christ, and adorned with his members, as with so manie pretious Iewels. And whosoeuer acknowledgeth and worshippeth Christ for God, must haue the like reuerent esteeme not only of the Crosse of Christ, but of pouertie, and contempt, and obedience, whereby we subiect ourselues to other men▪ and of al the parts and offices of Religious humilitie; for by the connexion, which they haue with our Sauiour, they receaued, as it [Page 258] were, a ray of his Diuinitie, which hath excessiuely graced and ennobled▪ and,S. Bernard vig. na [...]. Serm. 1. as I may say, in a manner Deifyed them. Wherupon S. Bernard sayd excellently wel: ‘Because Pouertie was not found in heauen, and abounded on earth, and yet the price of it was not knowne, the Sonne of God descen­ded, to make it esteemed,Id. Serm. 4. by the account which he made of it. And in another place: The swathing-clowts of our Sauiour are more honourable, then anie purple-garment;Pouertie comman­ded. and his manger more glorious then the golden Chaires-of-state; and his pouertie more rich, then whatsoeuer wealth and worldlie treasure. And yet more signally in one of his Sermons vpon Christmas­day: Our Sauiour, to whome al the gold and siluer that is, doth be­long, doth consecrate holie Pouertie in his owne bodie.Id in na [...]. domini. Serm. 4. What can be sayd more to the commendation and honour of Pouertie, and of an humble life, then that, by the vnion with God, it hath receaued a kind of sancti­tie and consecration? Which manner of speach I finde also that S. Hierome vseth in his epistle to Nepotianus telling vs,S Hierom. Epist 2. that now we haue no reason to be drawne to loue riches by example of the ancient Patriarcks among the Iewes, seing our Sauiour hath sanctifyed the pouertie of his house.’ Faith therefore grounded in the example, which we haue before our eyes, in our Sauiour, ought in reason to moue vs to this esteeme of it; specially seing the same example of our Sauiour not yet acted,Heb. 11.24. but foreseen only afarre-of by the light of Prophecie, was so powerful with Moyses, that when he might haue been thought to haue been of the bloud-Royal of Aegypt, he chose rather, as the Apostle speaketh, to be afflicted with the people of God, esteeming the reproach of Christ greater riches, then the Aegyptian treasures. If, I say, the knowledge of Christ was so forcible when he was as yet to come; ought not his example, in reason, be now much more powerful after his coming,Gal. 3. when we behold him as it were painted and hanging before our eyes, S Leo serm. 2 de R [...]sur. and hauing filled the world with so manie, so cleare, and so pregnant examples of al kind of Humilitie? For, as S. Leo sayth very wel, rich men ought not to contemne the humilitie of Christ, nor noble men be ashamed of it; for no earthlie felicitie can rise to that greatnes, as to think scorne of that, which God in the shape of a slaue did not think vnworthie of himself.

5. Thus doth the similitude with Christ our Sauiour grace and honour a Religious State. But if descending to our Nothing, he could so exalt and en­noble vs, what shal we thinke he doth when he rayseth vs to the likenes of that, which he is in himself? For therefore did the louer of mankinde stoop to the likenes of our weake state, that he might exalt vs to the similitude of of his Diuinitie.No excel­lencie greater then to be like to God. Therefore we wil consider further, how this course of life doth not only make vs like to his humiliation, but to his Maiestie; which if we can proue, what higher dignitie can there be for a Religious state to stretch itself vnto? For certainly the greatest excellencie that can be thought on in heauen or vpon earth, is to be like to God, which the Prince of Pride vnderstanding, [...]say. 14.14. and being ambitious of it, sayd, I wil get-vp aboue the starres, and be l [...]ke the Highest;S Leo s [...]r 1. [...] 10. men [...]. and was not condemned for desiring it, but for desiring it disorderly, that is, not in that measure and way, which he ought. And so S. Leo sayth: ‘We find man created to the image of God, to the end he may [Page 259] imitate his Creatour; and we are then in the dignitie, which doth naturally belong vnto vs, when the face of the Diuine goodnes doth, as it were, in a looking-glasse appeare in vs.’ And S. Gregorie discoursing of those wordes of S. Paul, Act. 17.28. we are of the progenie of God, sayth thus: ‘We are sayd to be of the pro­genie of God, not that we are borne of his nature, but because by his spirit he hath voluntarily begot vs, and as it were created vs againe by adoption; and consequently the more a man is renewed to the likenes of God by imi­tation, and more liuelie expression of the image, which he hath receaued, the nearer doth he come to his natiue nobilitie.’

6. Therefore to be like to God is without exception the greatest dignitie,Religious people like God. which man can attaine vnto; let vs then see how manie and how efficacious meanes Religion hath to aduance vs to this likenes. First, it rooteth al vice out of our minde, and al turbulent passion; which two are the chiefest hin­drances of the similitude we speake of.S. Basil ser. 1. de Inst. mon. S. Basil doth reckon this a chief be­nefit of a Religious State; and in one of his Sermons discourseth thus of it: ‘Man being created to the image of God, stayned this his dignitie most misera­bly, when he suffered his minde to stoop to sinne and sinneful desires.By quiet of mind. But wheras it is natural to God, alwaies to enioy perfect peace and tranquillitie of minde, neuer troubled with anie sinister affection; whosoeuer bringeth himself to this quiet, doth doubtlesse restore the Image of God (defaced in him) to the beautie which he formerly had, and maketh himself like to God: And consequently a Religious course of life must needs be wonderfully ef­fectual for this purpose, in regard of the Chastitie and Abstinence, which it doth professe; not only cleansing vs thereby from al filthie pleasure, but re­forming our whole life also, and restrayning our whole behauiour within certain limits, without which the integritie of a single life cannot be pre­serued.’

7. To which purpose also S. Gregorie bringeth that saying of the Wise-man:Sap. 12.18. Thou, S. Greg. 5. mor. 3 [...]. o Lord, iudgest with tranquillitie; and sayth thus: We must specially note, that as often as we restraine the turbulent motions of our mind by the vertue of meeknes, we endeauour to returne to the likenes of our Creatour. It being therefore al the employment in a manner, which Religion hath, to alay these passions, and to teach vs how to compose them; it doth neces­sarily follow, that it leades vs withal to the perfect similitude with God, of which we are speaking.

8. And yet Religion worketh a man to a higher and more excellent degree of this similitude with God, directing him wholy to cut-of his owne wil, that the sole wil of God comes to haue absolute preheminence in him in al things,And by confor­mitie of wil. great and little; in so much that he desireth nothing, but what God wil; nor refuseth anie thing, but what God disliketh; and stands moreouer so deeply obliged to God, that it is not lawful for him to desire anie thing but what God wil haue; which is the most absolute similitude, which man can possibly haue with God vpon earth.S. Bernard ad Fraires de Mon [...] Dei. And of it S. Bernard speaketh in this manner: ‘The vnitie of spirit, which a man, that hath his hart seated on high, hath with God, is the perfecton of a wil that profiteth to God-ward, when a man doth not only desire what God wil haue, but is both so affected in minde, and [Page 260] so perfect in his affection, that he cannot desire anie thing els, but that which God wil haue. For to desire that which God wil haue, is to be like to God; but moreouer not to be able to desire but that which God wil haue, is to be that which God is; whose wil and being are the same.’

9. This great perfection, which S. Bernard speaketh of, either cannot be gotten in this life, or if there be any meanes to get it, it is by the Vowes of Religion;And by the [...] [...]f ou [...] Vowes. which doe not only subiect our wil to God, but bind it vnto him in bonds that cannot be broken. From which firmnes of our Vowes, we may gather another similitude betwixt vs and God. For as nothing is more na­tural to God, then to be immutable, and subiect to no kind of change or alteration; so the Vowes of Religion giue a man the like propertie, as much as man is capable of it.S Bernard [...]. Which S. Bernard also doth insinuate when he saith: ‘There is yet a nearer similitude with God by meanes of our wil consisting in Vertue; when a Soule doth ayme, as it were, to expresse the greatnes of the Souueraigne Good, by the greatnes of Vertue; and the vnchangeablnes of his Eternitie, by constant perseuerance in that which is good.’ Those sacred bonds therfore of the Vowes bring with them this firmnes; which is a kind of expression of the Eternitie of God, binding vs euen against our wil, yet withal giuing vs strength and force to be willing. And we may wel liken it to a ship, that rides at ancker, which may be wafted and tossed by the billowes of the sea, but cannot be carried into the mayne, nor driuen vpon the rocks: so a Soule obliged to God (who in himself is so firme and immoueable) may lye floating vpon the water, and sometimes be tossed, by reason of our natural infirmitie, so long as we are in this world, specially the waues and gusts of temptation rushing against vs; but the cables of our Vowes doe easily stay vs; and though we be heaued-at, we giue not place, but stick immoueably to God, to whome we haue vowed our selues.

Two kinds of Excel­lencie in God.10. There is yet an other similitude with God, which is admirable. For whereas in God there be two kinds of Excellencie; the one con­sisting in Holines, the other in Power; men most commonly care not greatly to be like him in Sanctitie, but doe greatly affect to be like him in Power and authoritie, and dreame of nothing els, but how they may get honour,Sanctitie the way to honour. preferment, and command. Wherein they commit two se­ueral errours: For if a bodie must needs fayle of being like to God in one of these, we should rather seeke to be like him in sanctitie, in re­gard it is necessarie to saluation, then in power, which is not neces­sarie; secondly because there is not a more effectual meanes to be like him in power and honour, then if we be like him in sanctitie: For as they are both necessarily conioyned in God, so whosoeuer doth imitate the excellencie of his goodnes, must necessarily be also like him in power. And this hath been the raysing of a Religious State aboue al things created; for, as I haue discoursed at large before, it is raysed by despising and treading al things vn­der foot; for they that loue them, are slaues to them; they that contemne them [Page 261] are maisters ouer them.S. Bernard ser. 21. in ca [...]. Which subiect S. Bernard doth handle diuinely in one of his Sermons vpon the Canticles in these words: ‘When thou beginnest to renew and reforme thyself according to that rare and ancient similitude of the Eternal God (with whome there is no transmutation nor shadow of change and vicissitude) amidst the aduerse and prosperous chances of changea­ble time, [...]c. 1.17. thou wilt retayne a certain image of Eternitie, to wit, an immoueable and inuiolable euennesse of a constant minde praysing God at al times, and consequently clayming, as it were by right, a kinde of state of perpetual vnchangeablenes, euen in the midst of the doubtful euents and vn­doubted defects of this tottering world. For as he is, so shalt thou be in this world; neither in aduersitie fearful, nor dissolute in prosperitie. Thus, I say, this noble Creature made to the image and likenesse of him that made him, doth manifestly receaue againe and recouer the ancient degree of honour, which it had, esteeming it an vnworthie thing, to be conformable to this present world, but endeauouring rather (according to the doctrine of S. Paul) to be reformed in newnesse of his sense,Rom. 12. [...] to that similitude, to which he knoweth he was created; and by this meanes after a strange manner tur­ning the state of things, he compelleth this world, which was made for him, to conforme itself to him; in regard that al things beginne to co­operate vnto him for his good, as acknowledging their Maister, for whose seruice they were created, as it were, in his owne natural likenesse, hauing shaken-of the base shape which he had assumed. So that in my opinion, that, which the Only-begotten sayd of himself, may be also applyed to al his brethren, to wit, that if he were exalted from the earth, he would draw al things to himself; Io. 12.32. to them, I say, whome the Father hath foreknowne and predestinated to be conformable to the image of his Sonne,Rom. 8.29. that he may be the first-begotten in manie brethren. And I, if I be exalted from the earth (I may boldly say it) wil draw al things to my self: for I doe not (my Bre­thren) rashly vsurpe his speach, whose likenesse I put on.’ Thus farre S. Bernard.

11. Wherefore it is certain, that this is the greatest glorie and honour which man can rise vnto, to be in this manner like vnto the Highest; for it placeth a Soule in that pitch of heighth, that it hath a kind of Soueraigntie ouer al creatures, like a little God. But no man arriueth vnto it, but he that (as S. Bernard speaketh) is exalted from the earth, that is, he that hath seated him­self farre aboue the earth and al earthlie things, by contemning and abando­ning them.

Religion is a kind of Martyrdome. CHAP. XII.

AMONG al the dutyes, which belong to a Christian, none is more excellent, none more commended, then Martyrdome. And the reason is, because both Charitie, from which it proceedeth, is the highest of al vertues; and among the workes of Charitie, Martyrdome is the greatest worke. The euil also, which we vndergoe by Martyrdome, is the greatest of euils, to wit, death; and the good, with which we parte, is the most desired of al goods, to wit, life. And yet this being so great a worke as it is, if we compare it with a Religious State, we shal find, that as in manie things Martyrdome goeth beyond Religion,Religion compared with Mar­tyrdome. so in manie things a Religious State [...]ot [...] surpasse Martyrdome; and be it neuer so great, Religion doth par­take in great measure with it.

2. Martyrdome excelleth, in regard it endureth farre greater torments; yet the greater the torments are, they must needes be the sh [...]rter, and bring a man the sooner to his end. Religion therefore euen in this doth, in a manner, excel Martyrdome; because, though the paines be not so sharp, they are of greater continuance, and last the longer time. Martyrdome is to be preferred in regard it hath the glorie of laying downe a man's life, which, as I said, is the greatest thing that one can pawne for another. Religion, though it haue not this glorie, it hath the continuance of a long and holie life, furnished with plentie of good works, aduancing a man highly in the fauour of God, & rewarding him with manie degrees of glorie in heauen; so that, if we ayme at spiritual gaines, which is the intent of our trauels in the pilgrimage of this life, there is no doubt, but manie yeares wel and holily spent in Religion, according to the Rules and or­ders of that State, wil amount to a greater masse & encrease of reward, then one onlie act of Martyrdome, which ordinarily doth passe in a moment of time, can purchase vs.

Religion the safer way.3. Moreouer, whereas both these kinds of trafficking for the heauenlie kingdome are doubtles very gaineful, and bring a plentiful returne to those that deale in them, Religion notwithstanding must needes be the safer way of trading. For in Martyrdome certainly the hazard is very great; and so we finde that manie, who at first seemed stout and couragious, fainted at last most shamefully, when they came to the push. In which kind we reade of one of S. Pacomius his disciples, who hauing by importunitie drawne a consent from S. Pacomius, that he might put himself into an occasion of Martyrdome, fel most miserably, and returning to his monasterie, repayred by Religious discipline the dam̄age, which he had suffered by ouer-greedie desire of that Crowne. H [...]w pittifully doth S. Cyprian lament manie,S Cyprian ser c [...]lap­s [...]. who in his time were ouercome be­fore the battaile, ouerthrowne before the encounter; who, so soone as Pro­clamation was read, voluntarily of themselues ranne to the Market-place, [Page 263] to deny Christ; and when the officers delayed them, because night gr [...]w on, vrged stil, that their wicked Protestation might be presently admitted? Reli­gion on the other side is not subiect to this danger, because it is more sutable to a man's disposition; and there be manie things in it, which alay the harshnes of the course, so that the hardnes of it is not greatly felt. Martyrdome is not in our power: for neither ought we kil ourselues, nor prouoke others to kil vs; both because it were presumption to doe so, and because, as S. Thomas argueth, we should prouoke another to doe euil,S. Thom. 2.2. q. 124. a. 1. which is against Charitie: so that the meanes of meriting by way of Martyrdome happens seldome, and is scarce or not at al to be had. Religion is at hand; we may this day, if we wil, em­brace it.

4. Finally,Religion a kinde of Martyr­dome. S. Greg. [...]om. [...] in E [...]ang. Religion is a kind of Martyrdome; and if we consider the nature of Religion, togeather with the sayings of holie Fathers to this purpose, we shal not stick to yeald it so much honour. For first S. Gregorie writeth thus: There be two kinds of Martyrdome; the one in minde, the other both in minde and outward worke. We may be Martyrs therefore, though we be not killed by the sword of another, that striketh vs. To dye by the hand of the Persecu­tour, is Martyrdome in open deed. But to abide reproachful speaches, to loue those that hate vs,S August. ser. 150. d [...] temp. is Martyrdome in secret thought. And S. Augustin to the same purpose writeth in this manner: Let vs striue against the deadlie allure­ments of sinne, knowing that Christians cannot want daylie Martyrdomes, euen in these things. ‘For if Christ be Chastitie, Truth, and Iustice, he that layeth wayte against these Vertues, is a persecutour; and he a Martyr, that is resolued to maintaine them in himself, and defend them in others.’ So that in the opinion of S. Augustin, inward Martyrdome consisteth in this, that as in the Martyrdome of the flesh, when the persecutour endeauoureth to take Christ from vs by taking away our faith, he is a Martyr that resisteth, to death; so when the diuel, (who is our greatest and cruellest persecutour) laboureth to take the same Christ our Sauiour from our harts, by depri­uing vs of other vertues, as of Chastitie, Temperance, Humilitie, and the like; whosoeuer fights for our Sauiour in this kind, and remaineth constant in the difficulties of this conflict, is also a Martyr; the one fighting against the diuel, as it were, in person; the other hauing a man for his ad­uersarie. In which respect Climacus calleth a Religious State,Climacus grad. 4. S. Hierome Epist. 27. the warfare of a spiritual Martyrdome. And S. Hierome writeth thus vpon the death of Paula: Not only the shedding of bloud is to be accounted Martyrdome, but the vnspotted behauiour of a deuout minde, is a daylie Martyrdome; ‘The former Crowne is made of roses and violets, this of lillies; wherupon it is written in the Canticles:Voluntarie Pouertie a kind of Martyr­dome. My beloued is white and ruddie, in peace and in warre bestowing vpon those, that ouercome, rewards alike.’

5. There be other things also, which draw this commendation vpon a Religious State; and, if we belieue S. Bernard, Pouertie is none of the least:S. Bernard ser. 1 de omnib. san­ctis. for thus he speaketh: What is the matter that one and the same promise is made to Martyrs, & to those that be poore, but that voluntarie Po­uertie is in verie deed a kind of Martyrdome? ‘What is more admirable, or what Martyrdome can be more grieuous, then to be hungrie in the midst of [Page 264] dayntie fare, to starue for cold in plentie of costlie apparrel, to be poore in the midst of riches, which the world affordeth, the Diuel offereth, our greedie appetite desireth? Shal not he deseruedly be crowned that fighteth in this manner, reiecting the World with his promises, scorning the Enemie with his temptations, and (which is farre more glorious) triumphing ouer him, and crucifying al itching Concupiscence? Finally the Kingdome of Heauen is therfore promised both to Martyrs, and to them that be Poore: because it is purchased by Pouertie, but by suffering Martyrdome for Christ, it is presently r [...]ceaued without delay.S. Bernard ser. 30. in Can [...].’ And in another place, comparing the incommodities of Pouertie and other corporal austerities with Martyrdome, he sayth, that when our Sauiour telleth vs, that we must hate our life, it is to be vnderstood, either by laying it downe as a Martyr, or by punishing it, as those, that be penitent, doe; And addeth moreouer, that this kind of Martyrdome, in which by spirit we mortifye the deeds of the Flesh, is not in shew so terrible, but in continuance more troublesome then that, in which our bodie is killed. And againe in another Sermon: ‘There is a kinde of Martyrdome and shed­ding of bloud, in the daylie affliction of our bodie.’ Where also he saith againe, that it is a milder,S Bernard in o [...]i. Pasc. Id. in ser. Por. but a longer kind of Martyrd [...]me.

6. We may say the same of Chastitie; and S. Bernard among the seueral kinds of Martyrd [...]me without bloud, reckoneth Chastitie preserued, special­ly in the time of youth.Chastitie and Obe­dince a k [...]d of M [...]rtyr­d [...]me. The sacrifice of our owne wil, and the binding of it so to Rule and to the pleasure of other men, that it cannot winde itself as it listeth, is another Martyrdome; which Abbot Pamb [...] (a man of great authoritie and fame among the ancient Hermits) confirmeth in this manner: Foure Monks coming once to him, al of them rare for some one vertue or other, one for vigorous fasting, another for pouertie, the third for charitie toward his nei [...]hbour, the fourth for that he had liued two and twentie yeares vnder Obedience, he sticked not to preferre this last before them al; because the rest had practised the vertues which they had, according to their owne minde; but this last wholy casting-of his owne wil, had made himself a slaue to the wil of another man; and added further, that they that doe so, are Martyrs, if they continue in that course to the end of their life. And S. Athanasiu [...] writeth of S. Antonie, S. Athan. in Va S. Ao [...]. that going to Alexandria with desire of suffering Martyrdome, and missing of his purpose, in regard that God had ordained otherwise, he retur­ned back to his Monasterie, to the daylie Martyrdome of his Faith and Con­science, as S Athanasius speaketh.

R [...]l [...]n [...] of death.7. But because Diuines deliuer, that without death there is no Martyr­dome, we wil shew that Religion wanteth not this perfection of Martyrdome also. Death hereaueth vs first of our wealth, our friends, and of al manner of things in this world: Religion doth the same; and so wholy, that we can no more enioy them, then if we were dead indeed; where it is particularly to be considered that when we dye our bodilie death, it is easie to beare the want of al things, because we go to a life, where we shal haue no need of them▪ but [...]eer where we haue need of these things, and where the presence of them before our eyes doth continually moue vs to desire them, it is farre more hard to deny hem to ourselues. Secondly our bodie feeleth paine, if we be killed by our enemies; and who can deny but our mind hath his sorrowes, and s [...]r­rowes [Page 265] the more paineful by how much the mind is more noble? For if it hath part with the bodie and the griefs therof, because it is the forme of the bodie; the grief, doubtlesse, which is within itself, must needs be more paineful to it. By Martyrdome a man dyes to his bodie; In Religion a man dyes to himself. For (as I haue shewed before) a Religious man can no more doe anie thing of himself, or for himself, then if he were dead and buried, be­ [...]eaued both of bodie and soule. And what is it for a man to haue his soule stil in his bodie, if he can haue no vse of it for anie ends of his owne? For neither in Martyrdome is the soule killed, but passeth from this miserable world to a more happie life; life is not lost by it, but changed for a life that is farre better and more pleasant; so that if we lay al these things to­geather, confirmed by holie Fathers, we shal finde not one Martyrdome alone,Many Mar­tyrdomes in Reli­gion. but manie Martyrdomes in one Religion: One in Pouertie, another in Chastitie, a third and greatest of al in the perpetual denial of our owne wil; another againe in the affliction and subduing of our flesh; and finally in the perpetual conflict and combat, which we haue with the craftie Serpent, who laboureth by al possible meanes to take Christ from our hart. This was the sense of Paphnutius a holie Abbot (not he of whome there is often mention in V [...]is Patrum, Paphnutius. but another of great sanctitie and austeritie of life.) This man in the raigne of Diocletian the Emperour being apprehended by the President of Aegypt, whose name was Arianns, and threatned with racks, and Scorpions, and burning frying-pans, and such like tortures (which the President caused to be brought before him) vnlesse he would Sacrifice to the Gods, laughing at them sayd: ‘Doest thou think, that thy torments are so terrible to me, that to auoyde them I shal choose to deny the liuing God? No; but rather know, that the Rules of our Monasteries doe contayne manie more grieuous torments then these be; for we are continually tryed in manie paineful exercises, but our Sauiour doth strengthen vs so that we are able to beare and ouercome them al; wherefore he also wil now strengthen me to ouercome thy crueltie.’

7. S Bernard declared the self-same point by a pleasant passage,S. Bernard▪ which was thus: Meeting one day, in the territorie of Prince Theobald, a great throng of people leading a fellow to the gallowes, that had been a notable robber by the high-way-side, rushed in among them to the theef, and would needs haue him from them, saying, he would hang him with his owne hands. Prince Theo­bald being aduertised of the arriual of the Saint, came running to him, and thinking that he knew not what the fellow was, began to repeate his enor­mous crimes, and to protest with great vehemencie, that he deserued to dye. S. Bernard smiling answered thus: ‘I know al this wel enough; and therefore, because one death is not enough for his manie offences, I wil make him dye manie deaths. And so taking of his irons he lead him to his Monasterie, where becoming a Monk, and for thirtie yeares togeather dying (as the Apostle speaketh) euerie day, 1. Cor. 15.31▪ he punished himself with manie deaths, in lieu of that one death, which he was to suffer by the hand of Iustice.’

Religious people are the Friends, and Children, and Spouses of God. CHAP. XIII.

S. Bernard. Serm. de Ingrat. SAINT Bernard in one of his Sermons to his Bretheren, dis­coursing of a Religious vocation, among other commendations therof, to extol the greatnes of this benefit, sayth in this manner: ‘He hath not done so to euerie nation, as to manifest not only his Iudgements vnto them, but also his Counsels. But certainly with vs he hath dealt magnifically, not only admitting vs to be his seruants, but choosing vs to be his friends.’ He sayth truly, and with very good ground, that God hath dealt magnifically with vs; because the friendship of God, doth not only inuolue excessiue profit, but exceeding great honour and dignitie, according to that of the Psalme:Ps. 138.17. Thy friends, ó God, are greatly honoured, and t [...]eir principalitie is greatly strengthned; where he calles them Princes, whome God hath exalted to his friendship.

2. But to the end we may vnderstand how farre this dignitie reacheth, it wil not be amisse to consider the ground which Aristotle giues in this matter,Aristotle E [...]. 6. who in Moral things, as farre as the light of Nature can carrie a man, writes solidly. He therefore sayth, that [...]riendship consists in an equalitie between partie and partie, so that if there happen to be great inequalitie betwxit the parties that are friends, either by difference of their dispositions, or disparitie of their fortunes and state of life, friendship must needs fayle betwixt them; which is the reason, why we cannot (as he sayth) haue friendship neither with Kings nor with God. In that he sayth, there must be some equalitie or likenes betwixt friends,How there may be friendship betwixt God and and man. his opinion is not to be re­iected; but he was mistaken in that he saw not how man might be like to God; and no wonder, because he knew nothing of the guift of God, which supplieth that in man, which is wanting in Nature. We haue reason rather to giue eare to our Sauiour telling vs expressely: Now I wil not cal you seruants, Iohn 15.15. but I cal you friends; and to the Apostle who sticketh not to cal vs,Eph. [...].19. the domesticks of God. Wherefore from the ground, which Aristotle layeth, we may more truly conclude, that seing friendship must necessarily be grounded vpon an equalitie, something is put into vs by the hand of God, which rayseth the basenes of our nature to so excellent a likenes with him, as to be capable of his friendship. Of which guift though al be partakers, that haue the Iustifying Grace of God inherent in them, yet Religious people haue manie particular reasons to reioyce in it aboue others, and reape manie singular commodities by enioying it.

3. And first, they haue that most excellent similitude with God, which consisteth in the freenes, which they enioy, from vice and multiplicitie of af­fections, and in the constancie and permanencie of their wil in good, where­of [Page 267] I haue discoursed at large before; and also by the sublime disposition of their minde, soaring aboue al things created, and domineering ouer them by con­temning them; finally, not to repeate euerie thing againe, by the integritie of their chast and continent life,Sap 6.20. whereof the Wise-man sayth: Incorruption maketh a man neare to God; and doubtles the nearer we come to the likenes with God, the truer and more perfect is our friendship with him; and the effects of his friendship,The effects of friend­ship. more signal and more abundant in vs. For wheras the first thing in friendship is, to make things common among friends; what is there that Religions people doe not giue vnto God, or what hath God, which he doth not impart to them againe? The Religious giue themselues, and that they haue; God on the other side bestowes vpon them his graces, and his glorie, that is, himself. As therefore in this state of life, there is a real communication of al things betwixt God and them, and consequently true & perfect friendship; so they that haue not yet arriued to this degree of communication, may vnder­stand thereby, that as farre as they are short of it, so farre they are short of the perfection of the friendship with God.

4. Moreouer,Arist [...]tle 7. [...] 5. in this friendship there wanteth not Conuersation, without which (as Aristotle affirmeth) no friendship can hold. I doe not meane such external conuersation,Conuer­sation with God. as depends of nearnes of bodie and sense, which can not reach the presence of God, and things Diuine; but the communication which we may haue by our minde and spirit, wherewith we traffick with God and his holie Angels, and performe that which the Apostle sayth: Our conuersation is in heauen. For where is this more perfectly, more frequently, & more at ease performed then in Religion,Philip. 3 [...] 20. which of purpose barreth al other conuersation, wholy to attend to this? And God, who sayth, His delight is to be with the sonnes of men, cannot but conuerse much more willingly with them, that so ardently desire his blessed companie, & absolutly preferre it before al things created.

5. What honour therefore, what pleasure, what commoditie must neces­sarily follow of this Conuersation? For if we desire to conuerse with wise men, to the end we may learne by their wisdome; and with rich men, that we may partake of their riches; vpon farre more solid grounds we may hope for al kind of good by conuersing with God, and in particular, manie heauenlie il­lustrations, manie sweet communications, and present tokens of his loue towards vs; which cannot but bring wonderful contentment to our soules, and make vs feele within ourselues that,Sap 8.16. which in the Book of Wisdome is spoken of the wisdome which we are speaking of:S. Bernard [...] serm. de Quadr. His conuersation hath no betternes, and his commerce no irksomnes, but ioy and gladnes. Wherefore S. Bernard ha [...] great reason to make the comparison, which he doth, betwixt the Reli­gious and Secular people, saying, that Religious people be of the house-hold of God; Secular people, and they that are good among them, belong indeede to his Armie, but further off; and addeth: Happie are you that haue been thought worthie to be of his [...]ouse-hold, to whome the Apostle speaketh when he sayth: Now you are not strangers and forreners, but you are Citizens with the Saints, and domesticks of God. It is therefore a matter of great consequence to be the friend of God, and to conuerse familiarly with him, and a place of great honour and dignitie, and also of exceeding great commoditie.

[Page 268] Religious people are kindred of God.6. But yet this league, which is betwixt a Religious man and God, is [...] my conceit of a higher straine then friendship, and deserues a more honourable name, claiming a kinde of kindred and neare propinquitie with him; which if I did fayne of mine owne head, it would sauour of pride and presumption for me to say it; but seing our Sauiour hath so expresly cast it vpon vs, it were both foolish not to entertaine it, and wicked not to belieue it. No man can be ignorant of the answer, which he made to the man that brought him word, that his mother and his brethren were standing without,Matth 12.5 [...]. He that doth the wil of my Father that is in heauen, he is my brother, and my sister, and my mother. To what state of life doth this saying more properly agree, then to a Religious course, where people fulfil the wil of God, not in one or two things, but in al & alwayes, and are bound to the wil of God as strictly, as they are bound to the Obedience which they vow to keepe perpetually al their life-time? Wherefore the promise also, which S. Paul cites out of the ancient Prophets, doth belong vnto them: ‘Goe out of the midst of them,2. Cor. 6.17. and be separated from them, saith our Lord, and I wil be a father to you, & you shal be my sonnes and daughters, saith our Lord Almightie.’ Religious people therfore hauing performed the first, and depar­ted out of the midst of the world and worldlings, it remaineth that God en­tertaine them as his children; and though it were honour enough to be seruants to so infinit a Maiestie, yet they may iustly claime this other title, and expect he should haue a fatherlie care ouer them, and cherish them with fatherlie loue.

Religious people the spouses of Christ.7. Finally, that no degree of loue and friendship nor benefit also might be wanting in this one benefit of God, he deales so liberally with these his children, that (as al Diuines deliuer, and particularly S. Thomas) he makes them his Spouses; which I know not whether I may say it is a nearer, but certainly it is wont to be a more sweet kind of tye,S. Thom. 4. d. 27 q [...]. ar. 3. ad 3. then that of children. And to say no more then that which is true, the marriage of a Religious soule with God, is in a manner as truly a marriage, as any can be between man and wife.In regard of Chasti­tie. S. Augustin attributeth this effect to voluntarie Chastitie. They that vow virginitie to God, saith he, though they haue a higher place of honour and dignitie in the Church, yet they are not without marriage; for they pertaine to the marriage with the whole Church,August. 9. in Ioan. in which mariage, the Bridegrome is CHRIST. Which doubtles agreeth particularly to al Religious people, in "regard of their Continencie. For God wil neuer suffer himself to be ouercome with liberalitie, but whatsoeuer we doe for his loue, he rewardes it euen in things of like nature with great encrease. For as he returneth a hundred-fold in possessions to them that leaue their possessions for his sake, & to them that leaue father and mother he giueth himself in lieu of them, with a hundred times as much loue and charitie as father and mother could beare towards them; so he repayeth in like kind them, that forsake carnal marriage for his loue, and vouchsafeth them a more happie marriage with himself.And of their vow. Though besides Cha­stitie, there is another thing in Religion, which much resembleth marriage. For as marriage tyeth man and wife togeather with so absolute a bond, as that our Sauiour sayd [...]f it,Matt [...] [...]. That which God hath conioyned, let not man seuer; so when a man hath bound himself once to God by solemne Vow in Religion, that bond can neuer be broken or dissolued by anie humane power. So that looke [Page 269] what force the words (I take thee) haue in carnal marriage, the same force that word (I vow) hath in our spiritual marriage with God: and when it is once vttered, it draweth vpon vs so firme, and strong, and perpetual a tye, that no humane power (as I sayd) can free vs of it. The difference is that the first bindeth vs to man, the second to God; where we may easily see the infinit disparitie, which is both of dignitie and contentment betwixt the one and the other; yet they agree in this, that as man and wife are both of them equally obliged by marriage, so the Vowes of Religion tying vs to God, doe tye also God to vs; such is his infinite loue towards vs. What therfore can we desire more?1. Cor. 7.4. They agree also in that, as the wise hath not power ouer her owne bodie, but the husband (as the Apostle speaketh) so Religious people haue no power nei­ther ouer bodie nor minde; because spiritual marriage doth equally giue both to God, and indeed the mind rather then the bodie, or at least principally the mind; so that Christ our Sauiour hath ful title, and right, and power ouer both, established vpon him.

8. Moreouer as in carnal marriages the Bride leaues her father's house, her parents, and kinsfolk, and brethren, and al her friends which she had at home,They goe to h [...]se with Christ. and goeth to howse with her husband; so Religious people forsake al their kindred, their parents, and al with whome they were bred and acquain­ted before, to goe to howse with Christ, and be incorporated in his familie. And they forsake them more, then any wife is wont to doe; because they parte from them not in bodilie presence only, but withdraw their mind and affection from them, and barre al communication with them. Vpon which point S. Bernard hath a pleasant discourse (as his manner is in al other things) in one of his Sermons vpon the Canticles, where hauing shewed how like a Religious Soule is to the Eternal Word of God,S. Bernard. S. [...] in Can [...]. he goeth on in this manner: From this degree she, that is as I haue said, dares now think of marriage; and why should she not, beholding herself therefore marriageable, because she i [...] like? Highnes doth not fright her, seing likenes doth equal her. ‘Loue makes the agreement, and her Profession weds her. The forme of Profession is this:Ps. 118.10 [...]. Matt. 19.27. I haue sworne, and resolued to keep the iudgements of thy iustice. The Apostles following this forme said: Behold, we haue left al, and followed thee; what therefore shal we haue? That which was spoken of carnal marriage, but represented by the spiritual wedding of the Church with Christ, soundeth to the same effect. Therefore shal a man forsake his father and mother, and cleaue to his wife, and they shal be two in one flesh. Gen. 2.24 [...] Wherefore when you see a Soule forsake al, and cleaue to the Eternal Word with al her desire, when you see her liue accor­ding to the Word, rule herself by the Word, and conceaue of the Word, that which she may bring forth for the Word; a soule that may say: To me, to liue is CHRIST; Philip. 1.21. Prou. 31. [...]. and to dye, gaine; make account she is a wife, married to the Word, the hart of her husband confideth in her, knowing her to be faithful, be­cause she hath set al things at naught in comparison of him, and esteemeth al things as dung, that she may gaine him.’ Thus S. Bernard.

9. Some bodie perhaps wil aske,The chil­dren of this spiri­tual mar­riage. where be the children of this marriage? They are not wanting; because nothing that is good and delightful should be wanting in it. S. Bernard in the place before alleaged sayth, that in this spiri­tual marriage there be two kinds of bringing-forth of children, & two sorts of [Page 270] children, different, but not contrarie, to one an other, to wit, when these bles­sed Mothers either by preaching bring-forth soules, or in meditation bring­forth spiritual conceits.C [...] 4. [...]. Of the first kind of children S. Paul speaketh in these words; My little children, with whome agai [...]e I am in labour, til Christ be formed in you. 2. [...] 1.12 Of the second he sayth; whether we suffer excesse of mind, to God. And comparing them both togeather S. Bernard sayth thus:S Bernard [...]. ‘The mind is otherwise disposed, when it doth fructifie to the Word and otherwise when it doth enioy the Word. There the necessitie of others doth cal vpon it; heer the sweetnes of the Word doth inuite it: And certainly such a Mother is ioyful in the children, which she bringeth; but much more ioyful in the armes of her Spouse embra­cing her; deare are the pledges of children, but kisses doe more delight; It is good to saue manie; but to suffer excesse, and to be with the Word, i [...] mo [...] delightful.’

S. Ambros. s [...]r 9.10. This is the true and real marriage of a Soule with the Eternal God, wherein if it glorie, as S. Agnes anciently did, it shal not be vnwise, because she is betroathed to him, vpon whom the Angels wayte; by whose loue and embracings, puritie is not lost, but doubled; from him she receaues a ring and princesse iewels, and by his vermilion-bloud her cheekes are dyed red. Of the happines & perpetuitie of this Marriage,Osee 2.19. Osee the Prophet speaketh excellently wel in these words: ‘I wil espouse thee to me for euer; and I wil espouse thee to me in iustice, and iudgement, and in mercie, and commiseration; and I wil es­pouse thee to me in fayth, and thou shalt know that I am thy Lord.’ It is groun­ded (as he sayth) in fayth, not in flesh and bloud; for it is not contracted with man, but with that infinit Maiestie; whom we come to embrace, not with the armes of our bodie, but by stretching forth the armes of our soule, by the sinnewes of fayth.

[...]11. But what consideration can be more delightful then that, wheras ca [...] ­nal marriage ceaseth when we cast-of this flesh by death, the heauenlie espou­sals (as the Prophet calles them) are euerlasting; they beginne heer on earth, but are perfected and consummated in heauen; and are to last as long as our Bridegrome and we doe liue, which is for al eternitie. Finally of the dignitie of this marriage S. Bernard in an other Sermon both truly and eloquently spea­keth thus:S. Bernard. [...]. How hapneth it, ô Soule of man, how hapneth it to thee? From whence comes this inestimable glorie vpon thee, that thou shouldst deserue to be the Bride to him, whom the Angels desire to behold? ‘Whence comes it that he should be thy Bridegrome, whose beautie the sunne & the moone admi­r [...], at whose beck al things are changed? What wilt thou render to our Lord, for al that which he hath bestowed vpon thee, that thou shouldst be his compa­nion at 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, [Page 271] 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 hi [...]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 relatiō 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 reuerēce, as a thing seuered from the ranck and nūber 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 2.2. q 88. art. 7 By solemne Vows we are conse­crated to God. S. August. in Ps. 231. S. Basil ser. [...] de mon. Inst. 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 cōfirmed out of S. Augustin, who expounding one of the Psalmes sayth expresly, that by force of the vowes of Religiō we are made Tēples 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 defi­ [...]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 accoūteth it Sacriledge, not only if a man, that is once cōcrated to God, pollute himself by sinne, but if he returne to prophane, or, as he speaketh, to cōmon and ordinarie cōuersation.’

[Page 272] S. Bernard S. de dedic. [...]. The Cere­monies of Consecra­tion ap­plied to Religious people.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 [...]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.

The digni­ [...] of a soule con­secrated to God.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, [...] 5.1. 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 in them, for which we ought not to vse or handle them without reuerence and veneration. As therefore betwixt the house of God and other houses, and betwixt a consecrated Chalice and other cups, there is so maine a difference in the esteeme of them: so a soule that is consecrated to God, doth farre excel the soule of a secular Lay-man in ranck and dignitie. And we haue so much the more reason to think and say so, because these material things being voyd of sense and reason, are not capable of [Page 273] anie inward sanctitie by Consecration; but though we say that the walles, and the vestements, and the vessels be holie, and we reuerence them as such, yet al this holines is but outward; inwardly they are nothing altered: But the soule of man, is the proper seate of sanctitie, and consequently by Consecration it is inwardly adorned, and perfected, and drawne to a higher degree of dignitie, and nearer to God. What beautie therefore and grace must there needs be in that soule, which thus inwardly changed putteth off, as I may say, al mortal hue, and is cloathed with a kind of Diuinitie? what gold or pretious stone can be compared vnto it? or what sunne did euer shine so bright at noone-day, if we had eyes to behold this wonderful dignitie of ours, & of others that follow the same course.

4. And this dignitie is the greater,God par­ticularly present in Religious soules. in regard that as a temple made of stone is therefore called the house of God, because the infinit Maiestie of God, which is euery where, doth particularly manifest itself in such a place, and as it were rest in that house: so in these spiritual temples, built, not by the workmanship of man, but by the hand of God, when they are once consecrated vnto him, he doth willingly rest, and particularly shew his goodnes in them. Which S. Paul witnesseth in these words:2 Cor. 6.16. You are the temple of the liuing God as God sayth: Because I wil dwel in them, 3. Reg. [...] and walke among them, and be their God And God himself de­clared it to be so in that famous Temple of Salomon, when after the consecration, as we reade, so soone as the Priests came out of the Sanctuarie, where they had set downe the Arke, a clowd coming downe from heauen, filled the whole house, in so much that the Priests could not stand to doe the office; for as holie Scripture speaketh, The glorie of our Lord had filled the house of our Lord. And Salomon out of his wisdome vnderstood it wel enough; for presently he brake into these words for very ioy; Our Lord hath sayd, that he would dwel in a clowd. Which is the same, which passeth in a soule that hath voluntarily and le [...]ally consecrated itself to God; for God doth fil our soules also with his pre­sence, and with his glorie; and not in a clowd, that may hinder vs in our dutie towards him, by the thicknes and obscuritie of it; but rather in a clear light both delighting and helping vs in so great a work.And the holie An­gels. And consequently what­soeuer belongeth to a consecrated temple, must much more belong to a Reli­gious soule; to wit, that the Angels dwel the more willingly about it, by reason of the sanctitie of it; that the prayers of such a soule are the more acceptable to God, in regard they come from a holie place; and the goodnes of God inha­biting in it,2. Reg. 6.1 [...] must needs fil it with abundance of al kind of blessings, no lesse then the Ar [...]e among the Children of Israël; and finally al the thoughts, and actions and endeauours of such a soule, retayning the natural sauour of the roote from which they grow, must needs be the more welcome to God by rea­son of this consecration, and more gratious in his sight. To conclude, as in the temple of God we offer Sacrifice, as in a place properly ordayned for that pur­pose; so a Religious soule doth dayly offer to God sacrifices without number,Ps. 50. laude and prayse of God, inflamed acts of Charitie, of thanks-giuing of sorrow for our sinnes, a contr [...]te hart and afflicted spirit, and manie holie desires and pur­poses, which are the spiritual sacrifices acceptable in the sight of God, 1. P [...]tr 2.5 [...] which S. Peter wisheth vs alwayes to offer.

Religious people are a continual Sacrifice, in regard of the oblation which they make of themselues. CHAP. XV.

BY that, which hath been sayd, we see how Religious people are truly the Temples of God; now let vs consider in brief, how they are also truly a Sacrifice; for the Sacrifice doubtles is more holie and more excellent then the Temple, seing Temples are not con­secrated but for Sacrifices.S. Greg. 9. moral. [...]. Whereof S. Gregorie speaketh thus: We offer ourselues in Sacrifice to God, when we dedicate our life to his diuine seruice; and applyeth to this purpose that which is commanded in Leuiticus, that the parts of the Victime be cut in peeces, and so burnt by fire; which, as he sayth, is performed, when we offer the works of our life distinguished into seueral vertues And Waldensis, Wal [...]nt de Sa [...]ra­menus ut 9. c. 78.1. a graue Diuine, doth not only cal it a Sacrifice, but a high and excellent Sacrifice, when a man, as he speaketh, consecrateth al the actions of his mind and bodie euerlastingly to God, by entring into Religion. And certainly, if it be a Sacrifice to offer anie thing that we haue, to God; "what question can there be but that to offer ourselues, is truly a Sacrifice? the essence whereof consisteth in the perfect oblation of ourselues,Entrance into Reli­gion is a Sacrifice. specially in such an oblation, as is not afterwards in our power to recal. For as in the ancient Sacrifices the Hoste was killed, and could returne to life no more: so the guift which we make, and whereby we dedicate ourselues to God, is im­mutable, and we cannot clayme or re-assume ourselues againe, or that which we haue once offered.S. August. 10. de Ciu [...]. [...].6. Wherupon S. Augustin discourseth in this manner, and sayth in expresse tearmes: ‘That a man consecrated and vowe [...] to the honour of God, is a Sacrifice, in regard he dyeth to the world that he may liue to God: when also we chastize our bodie by temperance, if we doe it for God, as we ought to doe, to the end not to yeald our members weapons of iniquitie, but weapons of Iustice to God, it is a Sacrifice. If therefore our bodie, which is but as it were a seruant & instrument of our Soule, be a Sacrifice, if the good and vpright vse therof be directed to God; how much rather shal a Soule be a Sacrifice, when it directeth itself to God, to the end that inflamed with the fire of his loue it may destroy in itself the forme and impression of al worldlie con­cupiscence, and be reformed according to his vnchangeable likenes, subiect vnto him, and so much the more grateful, by how much it partaketh of his beautie'’ Al this is of S. Augustin.

2. Whereby we see that the Sacrifice, which we offer of ourselues, is two-fold, to wit, a Sacrifice of our bodie, and a Sacrifice of our soule: and both of them are so wholy directed to God, that they haue no relation at al to our­selues; [Page 275] which is to dye to ourselues,The Priest, and knife & the fire, in this Sa­crifice. and liue to an other. If anie bodie aske: whereis the Priest, & the knife, & the fire, to offer, kill & consume this Sacri­fice? The Priest is the same with the Hoste and Victime; to wit, the man him­self. For this oblation consisteth in spirit, and is performed in spirit, and con­sequently no man's hand but his that offereth himself, can reach this Hoste; according to that which we reade in the Psalme: I wil voluntarily Sacrifice vnto thee. Ps. 53 [...]. The knife is the hatred of our owne life, which our Sauiour willeth vs to haue, and the fire is no other then that fire, which the same our Lord and Sauiour came to send into the world, Luc▪ 14 26. and wished, and sought no other, but that it should burne. Luc 12 4 [...]. For this heauenlie fire descending from aboue, when it once takes in our hart, easily consumes our Sacrifice, as it did the Sacrifice of Elias, and the wood,3. Reg 17.38. and stones, and the very dust; that is, it directs vs wholy, & whatsoeuer is in vs, be it neuer so earthlie and base, to the seruice of God alone.

3. But because anciently there were manie kinds of Sacrifices, and the greatest of them al was a Holocaust, because in it, not part only, but the whole Hoste was burned to the honour of God, we must vnderstand that the oblation which Religious people make, is a Holocaust, which doth adde no smal beautie and grace to their dignitie.S. Greg. h [...]m. 12 in Ezech. S. Gregorie sayth it in these words: ‘They that doe the things which pertaine to God so, as not to parte with some things notwithstanding which pertaine to the world, they offer Sacrifice, but not a Holocaust: But they that forsake al things that pertaine to the world, and consume their whole soule in the fire of the loue of God, they are in the sight of God both a Sacrifice and a Ho­locaust.’

4. How could he haue spoken in clearer tearmes,S. Thom. 2 [...] 2. q 186. art. 7: or described a Re­ligious man in more natural colours? And S. Thomas giueth the same rea­son why Religion is a Holocaust, to wit, because it giueth al to God; and whosoeuer putteth himself into a Religious state, offereth al things, outward and inward, to the Creatour of al: for we are not only sayd to Sacrifice the things which are within vs, when we offer them to God, but also the things which are without vs,2 Reg. 2 [...]6 17. when we forsake them for God; as Dauid, when he cast away the water which he had in his hand, and cast it away for God's sake, he is sayd to haue Sacrificed it to God; the verie de­priuing himself of it in that manner, being a new kind of fashion of Sa­crifice.

5. The blessed Apostle S. Paul doth in my iudgement clearely expresse the nature and excellencie of this inward Sacrifice,Hom. 1 [...]. [...] when he calleth it a li­uing hoste, holie, pleasing to God, a reasonable seruice; for by calling it reasonable, that is, spiritual, he giueth vs to vnderstand, that not only our bodie but our minde, and reason, and soule is offered; calling it an Hoste, he signi­fyeth that heer also is a kind of death; adding the word (liuing) he in­sinuateth that this death doth strangely both take away our life and pre­serue it;The soul [...] of man [...] grateful Sacrifice [...]. finally he calleth it Holie and pleasing to God, because what­soeuer is consecrated to God, is holie; and nothing can be more plea­sing to God, thou a soule that doth willingly and entirely sacrifice itself to [Page 276] his Diuine Maiestie for his loue.The soule of a man a grateful sacrifice. For if those ancient Sacrifices were so accepta­ble vnto him, that he receaued them willingly in an odour of sweetnes, notwithstanding that in them there was only offered the flesh of a heyfer of three yeares old, or of a red calf or some other such beast; that which is offered in this spiritual Sacrifice being farre more noble and excellent, as being bought with the inestimable price of the most precious bloud of God, the oblation therof to God must needs be also farre more grateful and acceptable. And what is this but the soule of man, which we may truly say is sacrificed in this Holocaust? because, as we haue shewed else-where, it is proper to Re­ligious people, to dye to themselues and to the whole world, because they leaue themselues and the world, as much as if they were verily dead, and the state, which they vndertake, bringeth vpon them an vndoubted & irreuocable obligation to doe so. Whereupon S. Bernard describing a Religious man, setteth him forth vnto vs not only as a Pilgrim or stranger,S. Bernard. serm 7. Quadrag. because a stranger hath something, though he hath but little; but he likeneth him to a dead man, and a man that is crucifyed: because, saith he, ‘he is as free from the works of the world as either of them: & it is al-one to him whether he heare one praise him or dis­praise him, or rather he heareth them not at al, because he is dead; and he ho­nours, & riches, & pleasures, which the world doth loue, are a crosse vnto him.’

6. But that which is most strange in this Sacrifice, togeather with true death we find true life conioyned,Life and death con­ioyned in this sacri­fice. as the Apostle insinuateth; ‘life not hindring death, and death not taking away our life; which as in those other Sacrifices it could not possibly happen, so in this our spiritual Sacrifice it cannot be other­wise. For if it should bereaue vs altogeather of our life, it would take away our meanes of seruing God; and yet if it were not death, it were not a true Ho­locaust. Both therefore of necessitie must be conioyned togeather, that, as S. Gregorie speaketh,S. Greg. hom in vl [...]. in Ezech. Col. 3.3. it be an Hoste, because a man dyes to the world, and yet is liuing, because stil he doth al the good he can. And of this liuing-death, as I may cal it, S. Paul sayth very wel: You are dead, and your life is hidden with Christ in God;Col. 3.3. to which state, as the same S. Gregorie interpreteth, we arriue, when seuered from the turmoiles of secular desires,S. Greg. 6 [...] forsaking al outward things, we attend only to the inward, to the end that our minde aspiring wholy to the loue of God, may not be touched with trouble of any earthlie thing.’ So that we may fitly apply also to this Sacrifice that, which God com­manded should be obserued in the ancient Holocausts; to wit, that whereas the rest of the Hoste was consumed by fire,Leuit. 7 8. the skin was reserued for the Priest. For, as I sayd before, there being in this Sacrifice no other Priest but our selues, nothing at al remaines of the Sacrifice to ourselues but the skin, that is, the outward shape of a bodie,A Reli­gious life a continu [...]l Holocaust. which Religion doth not take away. Al the rest that is inward, is consumed by that Diuine fire, when it is consecrated to God and to the honour of his Diuine Maiestie; and so in this state that is easily performed, which S. Paul sayd of himself, that he liued, to wit, according to the outward shew, but yet that he did not liue, but Christ in him. Al which being in itself cleare. we may deseruedly and truly say, that the whole life of a Religious man is a Holocaust, as wanting neither death, or anie other part or perfection of a Ho­locaust, & a Holocaust which dureth not for a while, but continually, & day­ly, lasting as long as our life doth last; which one thing discouers the wonder­ful [Page] dignitie of a Religious life. For if Abel, or Noë, or Abraham, neuer pleased God more, then when they offered those memorable Sacrifices, which are re­counted of them; and no man in his whole life-time can doe anie thing better, or more holie, then to offer Sacrifice; which notwithstanding we cannot al­wayes doe, but seldome, and at certaine times; what shal we worthily think of that state of life, which is a continual Sacrifice, lasting as long as the man himself lasteth and breatheth? And this our Sacrifice is so much the more ex­cellent then anie of those ancient Sacrifices, in regard that it is not the flesh of rammes and bullocks which is now offered, but our owne flesh, and our owne soule, farre more pretious then anie flesh whatsoeuer.

A Religious State compared with the State of a King. CHAP. XVI.

THIS, which I haue deliuered concerning the dignitie of a Re­ligious State, being wel considered, is enough to make a man ea­sily contemne al worldlie preferment in comparison of it, and esteeme not only meaner places of honour farre inferiour vnto it, but euen Princelie dignities and the degree of a King; which in mens iudgement is the highest place, and the top of that, to which humane ambition can aspire. A comparison which might with some colour seeme to fauour of pride and arrogancie, if we should ground it vpon our owne con­ceit; but so manie worthie and graue Authours vse it, that their name and authoritie must needs carrie it against al that shal oppose. Though if we weigh that which hath been formerly sayd of the dignitie of a Religious life, we may find reason enough to think, that this comparison doth rather diminish then adde to the luster of it. For it is a farre greater thing, to be like to God, and so like as we haue shewed, then to resemble anie earthlie Prince, whose power and Maiestie is little or none at al if we compare it with the power and Maiestie of God.

2. First therefore a Religious State doth resemble the State of a King in a degree,Al iust men are Kings. Bel. 3. in Luc. c. 48. which is common to al iust and holie men, whome venerable Bede calleth great Kings, because they suffer not themselues to be carried downe the streame with euerie inordinate motion, which doth tempt them by con­senting vnto them, but they know how to command and gouerne them. To which purpose S. Gregorie applyeth that of the Canticles:Cant 6.7. S. Greg. Three-score be Queenes. For he sayth thus: ‘What is signified by these Queenes, but the soules of the Saints, which ruling their bodies with discretion, purchase an eternal king­dome? For there be some in the holie Church, that pul downe their flesh, and punish it for God; they ouercome their passions and vice; they subdue the Di­uels, as tyrants and vsurpers; they prudently direct al their affections in an or­derlie course; they preach to others that which they doe themselues; they draw manie out of the iawes of the Diuel, fighting against him with the sword of the Word; what are these Soules but Queenes, who tenderly louing Christ their [Page 278] King and Spouse, by commixtion of loue, and detestation of lust, bring forth a Princelie of-spring, that is, Faythful people?’ S. Gregorie doth not name Reli­gious people in this place, but by the actions and functions, which are proper to them, he doth shew plainly the thing itself, and the State; specially where he calleth these soules the Spouses of Christ, which title the obligation of their Vow doth giue them, as I haue shewed before.

3. S Iohn Chrysostom handling this argument more at large, doth bring such reasons for it, as cannot be applyed to anie other but a Religious course. ‘For in the Work which he wrote against the Dispraysers of a Monastical life, addressing his second Booke to the Heathens and Gentils that were igno­rant of the Ghospel, and of the glorie of the life to come, he layeth downe so pregnant proofes, [...] drawne from that which hapneth in this present life, to demonstrate that the life of a Monck is farre to be preferred before the state of a King, that no man can haue anie colour to doubt of it. For wheras in a King there be two things principally which are most aymed at, to wit, Power and Honour, thus he discourseth of them both: What is in your opinion the greatest signe of Power? Is it not to be able to reuenge himself of al his enemies, and of whosoeuer stands against him; and reward al them that haue been beneficial or dutiful vnto him? And yet [...]u wil not find al this power in a King; For he hath manie enemies, of [...] he cannot haue his wil; and manie that are louing and benefi­cial vnto him, whom he is not able to reward. But a Monk hath a greater and a more eminent power then this, which Kings cannot enioy. For if it be an act of greatest power to be reuenged of our enemies, it is a farre m [...]re excellent thing to find out such a state of life, as no man can hurt, though he would neuer so fayne. For though it be a great matter to be so skilful at one's weapon, as to be able to strike anie man that can strike me; yet it is farre better, and more [...]are and excellent, to haue such a bodie, as cannot be hurt by any skil. And yet there is a greater power then this, to wit, not only that a man cannot be hurt, but to be in such a state, that no man can haue a mind to hurt him. For so he is in much more safetie, because of times though a man cannot hurt another, yet if he hate him, this verie hatred doth in no smal measure abridge his happines and contentment. What therefore can be imagined more ra [...]e and Diuine then this state of life, which no man hath a minde to hurt; and if he had a mind, he could not hurt it? For how can it come into any man's minde to malice or offer iniurie to him, that hath nothing to doe with anie man? For we malice people either out of enuie, or feare, or anger. But this noble and indeed Prince-like man is aboue al these things. For who wil enuie him that laugheth at al things, which others loue and admire? Who wil be angrie with a man that offereth him no wrong? who wil feare a man, of whome he can haue no suspicion? No man therefore certainly wil hurt such a man. Now that he cannot hurt him though he would is also plaine; for he cannot finde wherein to entrap him. For as an eagle soaring on-high cannot be caught in the nets, that are layd for lesser birds; so also a Religious man. For how, or by what occasion can anie man hurt him▪ He hath neither monie nor wealth, that he need seare the losse of it; he hath no countrey, out of which he can be threat­ned [Page] to be bannished; he aymeth not at glorie so, as to [...]eare anie disgrace. One thing you wil say there is, to wit, death: but whosoeuer shal kil him, shal not only not hurt or contristate him, but shal doe him a great pleasure; for he sends him thereby to another life which he desireth with al his hart, and for which he doth al that which he doth. And if we regarde honour, a Monk is in greater honour, then anie secular man. For secular power hath manie that feare it, and neuer a whit fewer that hate it: But euerie bodie doth wil­lingly and ioyfully reuerence a Religious man. And oftimes it hapneth that people of meane birth, they that haue been children of pesants or trades-men▪ giuing themselues to this kind of Philosophie, haue been so venerable in the eyes of al men, that men of great qualitie haue not been ashamed to goe to their Cottages, and conuerse with them with such signes of affection, as if the verie speaking with them had been a singular fauour and fortune vnto themselues, as in truth it was’ Thus discou [...]seth S. Chrysostome, and much more copiously of this matter.

4. And yet more largely in another H [...]milie, [...] which he intitles: A Compari­son between a King and a M [...]nk. where he handleth this subiect so solidly and clearly, that whosoeuer shal reade it, wil find al that his hart can desire of this matter. We wil only coppie-out a peece of it into this place. ‘A King (sayth he) ruleth ouer Citties and Prouinces, and manie Nations: A Monck commandeth ouer Anger▪ and Enuie, and Couetousnes, & Lust, and the rest of the diseases of the minde, & hath his thoughts eleuated aboue al humane things. And doubt­les we haue more reason to account this man a King, then the other; for if the King himself be a slaue to feare and lust, he is not the gouernour of the people, but the things by which himself is gouerned, & whose dictamens he followeth. A King makes warre against barbarous nations for the bounds of his Empire, for wealth, for riches: A Monck fighteth against the Diuels, whose assaul [...]s be more violent, and their nature more noble, and consequently the victorie more glorious▪ and the intent of this warre is Pietie, and the seruice of God. Behold both their conuersations, and you shal see a Monck conuersing with the Prophets, learning the wisedome of S. Paul, passing from Moyses to Esay, from Esay to S. Iohn, from S. Iohn to some other, and by this meanes becomes like to them, with whome he doth conuerse, as it vsually hapneth. A King passeth al his life-time with them, who speake him fayre to his face, and flat­ter him for their owne ends, and doe nothing but vant themselues of their owne deeds. A Monck watcheth in the night to speake with God, to haue the companie of the holie Angels, to delight himself in heauenlie things: A man, that is Gouernour ouer people and nations, you shal finde at those times layd along in his bed and snorting, not much differing from a dead man. A King be he as bountiful as he can, that which he giues, is but gold: a Monck obtaynes of God the spirit of Grace, and corporal benefits also, by his prayers; and nothing is more hateful to the Diuels, then the prayers of a Monck, nothing doth terrifye them more;3. Reg. 1 [...]. and Kings themselues haue been often const [...]ayned to haue recourse vnto them, as Achab to Elias, Ezechias to the Prophet Esay.4. Reg. 19.’ Finally death is terrible to a King; to a Monck it is wel­come. ‘A King is alwayes in feare of death, and therefore he hath [Page 280] souldiers, for the Guarde of his bodie; A Monck doth not only feare no man, but guardes others, yea whole citties, as if he were a rampire vnto them.’ Th [...] farre S. Iohn Chrysostome.

Reli [...]i [...]us people co­me more nobl [...] to their [...] K [...]ng to his5. To which for a Conclusion we may adde another consideration of the difference, how they come to their seueral dignities. For Kings are either borne vnto it, and so come to their Kingdome by succession; or they are chosen by voices, which is more glorious of the two; for to be borne to a Kingdome, is fortune, to be chosen, is a signe of Vertue, if so be that people haue regard to vertue in it: Religious people arriue to this great honour, neither by birth nor by humane election or grant, but by the sole wil of God, who chooseth them out from manie others, and vouchsafeth to translate them into his fa­milie, and register them among his household-seruants. For it is not humane wit, [...]r industrie, or the suggestion of anie other man, or natural strength, wherewith we compasse these hard and difficult enterprises, to forsake the world, to ouercome the loue of our parents and kinsfolks, to subiect our wil vnder such a continual yoake, as this is. Nature hath not so much strength, nor ladders so high, nor wings so strong as to carrie it to so high a pitch; but whatsoeuer we doe in this kind, is the worke of God, as our Sauiour telleth not his Ap [...]stles only,Iohn. 15 16. but al, when he sayth: Yo [...] haue not chosen me, but I haue chosen you And againe;Io. 6.44. No man can come vnto me, vnl [...]sse my Father doe not only cal, or inuite, and put him on, but draw him. How greatly therefo [...]e are we bound to God, that hath so voluntarily and of his owne accord loued and embraced vs, and made vs partakers of so great a good, without anie desert of ours▪ y [...]a rather when we did deserue the contrarie, & were wholy vnworthie of it specially considering that he leaues manie others; that we may iustly say with the Prophet: Ps. 147. He hath not donn [...] so to e [...]rie nation; nor manifested h [...] iudgements vnto them. Great therefore is the dignitie of a Religious man, not only in that he is chosen to so high a Vocation, but in that so hi [...]h a Person hath made choice of him▪ a person, I say, whose iudgement in our case is to be preferred not only before the iudgement of one nation casting a kingdome vpon a man, but before the iudgement of the whole world, and of al the men that are, or euer were, or euer shal be in the world.

6. How great this difference is betwixt a Religious state, and the dignitie of a King,Kings [...]e [...] on their King [...]dome [...] to be Monck [...] manie Kings and Princes haue testifyed by forsaking their Scepters and Princelie palaces, and stooping to a poore cottage, and a coorse garment, and professing that they found more contentment and farre truer happines in that kind of life, then they euer did in al the honour which the world doth so foolishly admire. And among the rest, we haue a rare example heerof in Sa [...]tocopius, Santo [...]o­pius K [...]ng [...] M [...]a­uia. King of Morauia, in the yeare 900. who hauing been defeated in a battail against the Emperour Arnulphus, forsaking his kingdome be took himself into the Wildernes, where finding certain Moncks in the mountain Sain [...], he put himself into their companie, liued with them some yeares in a Monastical habit vnknown▪ what he was, and gaue himself to much fasting and watching, and other austerities. When he drew towards his end, he called them altogeather, and declared who he was; giuing this glorious testimonie of a Religious course, that hauing had trial both of it, and of the life of a King, he found that without comparison a Religious life was to be preferred. ‘[Page 281]For heer (sayth he) I haue slept quietly without anie feare at al; heer rootes, and hearbes, and a cup of cold water hath sauoured farre sweeter to me, then al my Princelie daynties did before; for they were continually mingled with much gal and bitternes of care and danger, and consequently this smal time that I haue liued amongst you, hath been to me farre more happie, then al the time I liued floating in pleasures; and haue learned by my owne experi­ence, that that life compared wi [...]h this, is rather to be called death.’ This was the iudgement of that King at his death.

Of the Power of Iudicature which Religious men shal haue. CHAP. XVII.

AL worldlie command and dignitie endeth with this life; but Religious people haue manie prerogatiues in this life, and shal enioy manie more in the life to come; among which we must reckon, that in the latter day they shal sit with Christ in Iudgement, to giue fauourable sentence vpon them, that shal stand at the right hand, and a terrible sentence vpon them, that shal stand on the left. And to the end we may the better vnderstand the greatnes of this Prerogatiue,The day of Iudgement a terrible day. Sophonias 1.24. Io [...]l 2. we wil consider somewhat of the horrour and terriblenes of that day, of that day, I say, which the Prophet Sophonias descri­beth in these wordes: The great day of our Lord is at hand; it is at hand, and very swift. The voice of the day of our Lord is bitter; there the strong shal be afflicted. That day, a day of wrath; a day of tribulation and anguish; a day of calamitie and miserie; a day of darkenes and mist; a day of clowds and [...]hirl­winds; a day of the trumpet, and of the sound of the trumpet. In which strayne the Prophet Ioel doth also speak, when terrifyed, as it were, with the presence of that day, he sayth thus: Let al the dwellers of the earth be troubled, because the day of our Lord doth come; because the day of darkenes and mist is at hand; the day of clowds and whirl-winds. For the day of our Lord is great and very terrible, and who wil abide it? S. Gregorie doth [...]ightly make a coniecture of the terriblenes of that time, by that which hapned at the entrance of the Passion of our Sauiour, when with one mild answer of his mouth he struck al his armed aduersaries to the ground; ‘What therfore, sayth S. Gregorie, wil he doe when he shal come to iudge, seing he stonned al his enemies with a word, when he came to be iudged? What Iudgement wil that be, which he wil exercise being Im­mortal, seing no man could withstand his voyce, when he was yet mortal? who wil be able to abide his wrath, when his verie meeknes was not to be abidden? Wherefore at such a time when al the men of the world shal be apaled, and stand amazed with feare, and sorrow, and expectation of the rigid sentence of such a Iudge, then in that general vexation of al men, to be without feare and trouble, and attend that last and irreuocable decree and sentence with ioy, must needs be an inestimable and excessiue benefit.’

[Page 282] S. Io. Cri­sost h [...]de c [...]m. regis &c. mo.2. S. Iohn Chrisostom sayth, that Religion affordeth this benefit; for first in this life it filleth a man with al good things; and secondly in the life to come it presenteth vs before the Tribunal of God, ioyful and sporting, when the Princes of the earth, whom before al men adored, shal be seuerely punished for their offences. S. Bernard fitly applyeth to the same effect that, which is sayd in the Psalme:S. Bernard for 3 qui habitat. 1. Tim. 6.9. Because he wil deliuer me from the snare of the hunters, and from the bitter word. He sayth, that this snare is that, which the Apostle speaketh of, when he sayth: They that wil be rich, sal into temptation, and into the snare of the Diuel; and that the bitter word, is the last sentence in the day of Iudgement; ‘And turning his speach to his Brethren, he speaketh thus: You that haue forsaken al, and followed the Sonne of man, who had not where the leane his head, reioyce, and say: He hath deliuered me from the snare of the hunters. Prayse him with al your hart, al your soule, al your strength; and from the verie bottome of your hart giue him thanks, saying: because he hath deliuered me from the snare of the hunters. And that you may know how great this benefit is, and vnderstand the things which are giuen you by god, harken what followeth: And from a bitter word. O man, or rather beast that thou art, didst thou not feare the snare? at least stand in awe of the hammer; From a bitter word;Esay. 16. [...] 7 [...]. Ma [...]h. 25. What is this bitter word but: Let the wicked be takes away, that he see not the glorie of God? Go you accursed into eternal fire. But you, my Brethren, you that haue wings, before whose eyes it is in vayne to cast the net, you that haue forsaken the wealth of this world, why should you feare a bitter word, seing you haue been deliuered from the snare?’ For to whome shal it be sayd: Go you accursed into euerlasting fire; for I was hungrie, and you gaue me not to eat? ‘To whome, I say, shal this be spoken, but to them, that had wealth in this world? Are not your harts much reioyced at this word, and filled with spiritual content­ment? doe you not value your Pouertie farre beyond al worldlie treasure, in regard it is your Pouertie, which freeth you from this bitter word? For how can we think that God wil require at our hands that, which we haue forsaken for his loue?’ Al this is of S. Bernard.

3. Wherefore, if this happie course did bring no other commoditie to Religious people, but that at that time, when other men wither away for feare, Luc. 11.26. and expectation of the things, which are to come vpon them, they exalt, because their redemption approacheth; this one thing were benefit sufficient to make a man think al the labour and crosses, which he endureth, very wel bestowed. But there is yet another thing which giueth Religious men farre greater securitie, and addeth also a farre greater dignitie; to wit, that in the power of Iudicature, which Christ hath receaued from his Father,Religious men shal be Iudges of secular people. they haue their part and place; and are not to stand at the Barre to be iudged, but to sit vpon the Bench to administer Iustice. Which is so high a prerogatiue, that it could not possibly come into the thought of anie man to be so bold as to hope for it, nor yet scarce to belieue, that such a dignitie should be cast vpon him, but that He, that doth preferre him vnto it, can doe [...] things, and cannot fayle of his promise. What therefore can be more welcome to a Religious man, then to behold the [Page 283] forme of this assignement,Math. 19.28. and promise▪ Amen I say vnto you, that you, that haue forsaken al things, and followed me, in the regeneration, when the Sonne of man shals [...], you also shal sit vpon twelve Seates iudging the twelue Tribes of Israel. Where naming the twelue Tribes of Israel, he doth not vnderstand only the people of the Iewes; but in a phrase, in which the Scripture is wont to speake, he [...] m [...]r [...]hendeth al the Kingdome of God, and al the Faithful. And by the word (you shal sit) first he giueth vs to vnderstand the office of a Iudge; second­ly the securitie, and eminencie of dignitie aboue the rest; and lastly a place of sitting neare vnto Christ our Iudge.

4. And it must not stumble anie man, that he maketh mention only of twelue Seates For as S. Augustin (answering this verie obiection) wel obserueth,S. A [...]g in Ps. 86. there is a mysterie in those words, and by that certain number of Twelue, whatsoeuer other greater number is to be, vnderstood. For if there must be precisely but twelue Seates, and no more, S. Paul, who is the thirteenth Apostle shal not haue where to sit, and consequently shal not be able to iudge; and yet he saith of himself, that he shal iudge, not only men, but Angels.1. Cor. 6.3. Not only therefore (saith S. Augustin) the twelue Apostles and S. Paul, but as manie as shal iudge, shal haue place in the twelue Seates, by reason of the Vni­uersalitie, which the word doth signifie. And this which S. Augustin saith, is grounded vpon good reason. For (as the tenure of the promise of our Sa­uiour doth found) the onlie cause, why this power and glorie was con­serred vpon the Apostles, was, because they had forsaken al, and followed him: wherefore al they that haue done the like, and forsaken al worldlie wealth, & forgoing the hopes and desires therof haue put themselues into the schoole of Christ, shal haue ri [...]ht to the like reward & promotion. For, that the Apostles followed Christ when he was present with them, and Religious peo­ple follow him now he is not present, doth not diminish the value of their faith and seruice, but doth rather encrease it For they had manie motiues therunto, which we haue not, as miracles wrought before their eyes, the sweetnes of his dillie conuersation, and of his doctrine; whereof S. Peter speaking in the name of the rest,Io. 6. sayd: Lord, to whome shal we go? thou hast words of life euerla­sting.

6. Neither is the merit euer a whit the lesse, by reason that they were imme­diatly subiect to our Sauiour; we subiect ourselues to another man that beareth his place. For now also they that subiect themselues in this māner, subiect them­selues to Christ, whome they acknowledge and reuerence in the person of that man; and if we value this busines by the fayth and fidelitie, which is practised in it, perhaps it is the greater act, not only to obey a Prince when he deliue­reth his owne commands himself, but also to obey his meanest officers and ministers commanding in the Prince his name. Wherefore though doubtles this action was performed by the Apostles with greater vertue and charitie, as hauing the first fruits of the Spirit bestowed vpon them: yet if we regard the fact itself, we doe the same thing that they did, and for the same end, and vpon the like motiues as they did. Insomuch that S. Bernard doth not stick to glorie both for himself,S. B [...]. [...] [...]ng. & vs, that we al haue made prosession of an Apostolical life, al of vs are inrolled in the same Apostolical course. Which is not to be thou [...]ht to be spoken of the eminent sanctities which they descrued to rec [...]ne for themselues [Page 284] and for the whole world, as the Psalmist doth intimate in these words: Let the [...]s receaue peace for the people, and the [...]ll [...]ks iustice: but of the profession, which S. Peter made in behalf of them al saying, Behold we haue forsaken al, and follow­ed thee. Whereunto we may adde, that as the Redemption of Man-kind was the proper worke of our Sauiour CHRIST,Es. 9.6. in which respect he is called the Father of the world to come; so it was a prerogatiue properly belonging to himself to be Iudge of the world,Io. 5.12. because the Father iudgeth no man, but hath gi­uen al Iudicature to his Sonne. And consequently the same our Lord hauing been pleased to associate the Apostles to himself in so great an Office, as was the Re­demption of Man, and not howsoeuer, but by meanes of the same pouertie, and humilitie, and sufferings, as himself did vndergoe in this life; it belonged to the same his goodnes, and also in a kind of equitie it was reason that he should communicate his honour with them, that did share in his labours.

6. Now certainly Religious people haue their share in labouring with Christ, and haue alwayes had; for as we shal shew more at large hereafter, there haue been at al times some Religious men that haue assisted the Church of God very much,Religious men haue laboured much in the Church of God. euen among the Orders of Monks, and much more in later Ages, since by special instinct of God Religious Professions haue been directed as wel to the help of others, as for their owne saluation. And though there be in the Church abundance of other Work-men also, who instruct the people, and assist them with no smal paines and labours, for which they are highly to be commended; yet set Religious people aside, and where shal we find that Euan­gelical Pouertie, which is so perspicuous by possessing nothing, as they may worthily say:S. Th [...]opuse. cont. vetra. ar. rel. c. 6. & 7. Behold, we haue forsaken al things. S. Thomas deliuereth, that the Order of Bishops how soeuer it was most certainly instituted by our Sauiour Christ, yet it was not instituted with that circumstance of possessions, and wealth, and external splendour; but rather he gaue them instructions how they should be poore,Luc 10. when he prescribed that rule: Carrie not a satchel nor a scrip, and the like, but riches were afterward admitted-of by the indulgence and dispensation of the Church, times so requiring. And this which S. Thomas sayth of Bishops, is true of al the rest of the Clergie that minister in the Church. Whereby it is apparent, that this rare vertue, to which our Lord hath promised so great a preheminence in the latter day of Iudgement, is not only truly found in Religious men, but in a manner is only in them, because they alone haue forsaken al things.

7. But because this honour is so great, and this promise so honourable, that the streightnes of our hart can hardly conceaue it should be so; let vs settle this distrust by the authoritie of holie Fathers, who vnderstanding this saying of our Sauiour in the right sense, haue vpon this title taken occasion to en­large themselues much in commendation of Religion.S. Greg. [...] [...]n Iu [...]an. S. Gregorie Nazianzen in his Oration against Iulian the Apostat, among other praises of a Mona­stical life, reckoneth also, that they are to sit vpon Thrones to iudge. S. Hierome in a certain Epistle of his sayth:S. H [...]r Ep 28. It is proper to the Apostles and Christians to offer themselues to God, and, casting the mites of their pouertie with the widdow into the Treasurie of the Church, to deliuer al the substance which they had to our Lord;Mar▪ 12.2. and so deserue to heare: You shal sit vpon thrones iudging the twelue Tribes of Israel. S. Augustin (an approued and sure Authour) [Page 285] sayth the same: ‘They that haue not followed (sayth he) that great and perfect Counsel of Perfection, of Selling al, and yet keeping themselues free from damnable crimes,S August. Epist. 89. haue fed our Sauiour in those that are hungrie shal not sit on-high to iudge with Christ, but shal stand at his right hand to be iudged in his mercie.’ And contrarie-wise S. Augustin held it so certain, that Religious people are to sit in Iudgement with our Sauiour, that in the same Epistle he reprehendeth some of them that were ouer-haughtie in bragging ouer the lower and more imperfect state of Secular people, in these words: ‘Let them walke the way of Perfection, selling al, and giuing it out of charitie to the poore.S. August. ibid. But if they be truly the Poore of Christ, and gather not for them­selues, but for Christ, why doe they punish the weaker of our Sauiour before they haue receaued their seates of Iudicature? For if they are to be such, as to whome our Lord speaketh, when he sayth: You shal sit vpon twelue Seates, iud­ging the twelue Tribes of Israël; and of whome the Apostle sayth: Doe you not know that we shal iudge the Angels? Lu. 16. [...] let them prepare to receaue into the eternal man­sions rather vertuous then wicked rich men, by whome they were made friends by the Mammon of iniquitie.’

8. S. Gregorie doth often deliuer this doctrine.S. Greg. 10. moral. For in the latter end of his tenth Booke of Morals he discourseth thus: ‘Then the wicked shal see with their eyes, that they, who haue forsaken al earthlie things, shal be established in a heauenlie power; of which Truth itself speaketh to the Elect: You that haue followed me, in the regeneration when the Sonne of man shal sit in his Ma [...]stie, you also shal sit vpon twelue Seates, iudging the twelue Tribes of Israël. Neither must we think, that heauenlie Bench and Court shal haue but twelue Iudges to sit, but by the number of Twelue, the whole generalitie is expressed; for who­soeuer spurred-on with the loue of God, shal leaue his possessions, shal doubt­les obtaine a high seate of Iudicature, coming as a Iudge togeather with the Iudge; because in consideration of that Iudgement he punished himself heer by voluntarie Pouertie. Wherupon Salomon sayth of the Spouse of the holie Church:Prouerb. 31.23. Her husband is honourable in the gates, when he shal sit with the Senatours of the earth. And the Prophet Esay: Our Lord shal come to iudge with the Elders of his people. Esay. 3.14. In which respect Truth doth tearme the sayd Elders not seruants, but friends: Now I wil not cal you seruants, but friends; such friends as the Psalmist beholding sayth of them:Iob 15.15. To me thy friends, ó God, are very much honoured; and beholding the noblenes of their hart, and how they spurned at the glorie of the world,Ps. 1; 8.17. he presently added: Their principalitie is very much strengthned. And because we should not think them few that arriue to this heighth of Perfection, he sayth further: I wil number them, and they shalbe multiplied about the sands of the sea. And in an other place, speaking of a kinde of foolishnes, which is truly wisdome, he sayth thus: They that perfectly follow this foolishnes, deserue to heare from the mouth of Wisdome; You that haue followed me, shal sit vpon twelue Seates. S. Greg. 8. mor. c. 26. Behold, they that forsake temporal things, purchase glorie of eternal power. What therefore in this world is accounted more foolish then to f [...]rgoe that which is one's owne? and what is more honourable in Eternitie then to come as Iudges with God?’

9. And in the same Worke he handleth the same subiect yet more copiously, where distinguishing the men that shal appeare in the latter day of Iudgement [Page 286] into foure ranks,Faure sortes of me [...] to appeare in Iudge­ment. he sayth: Some shal come to be iudged & perish, as wicked Christians; others shal not be iudged and also perish, as Infidels, who sin­ning without law, shal perish without law; others shalbe iudged and raigne for euer, as good and faithful people; of the fourth kind of people, that shal not be iudged and yet raigne for euer, he writeth in this manner: ‘They that by per­fection of vertue goe beyond the precepts of the Law;S Greg. 7. moral c. 20. they that are not con­tent only to fulfil that which the Law of God commandeth, but through a more eleuated desire striue to performe more then the general Precepts doe require of them; they to whome our Lord sayth; You that haue forsak [...]n al, and followed me, when the Sonne of man shal sit in the seate of his Maiestie, you also shal sit vpon twelue Thrones, iudging the twelue Tribes of Israel; These in the latter Iudge­ment are not iudged and doe raigne, because they come as Iudges also with their Creatour. For leauing al things, they fulfilled more out of a willing minde, then they had heard generally commanded. For that which was sayd to the yong-man;Matth. 19 Goe and sel al that which then hast, and giue it to the peere; and thou shalt haue a treasure in heauen; and come and follow me, was by special aduise spoken to a few more perfect, not generally to al; for if it had been a general command binding al, it were a sinne to possesse anie thing in this world; but it is one thing which holie Scripture commandeth al in general, and an other thing which is specially required of the perfect; and therefore with reason they are not subiect to the general Iudgement, who in their life haue [...]one beyond the general Precepts. For as they are not iudge and yet [...], who by perswasion of Infidelitie contemne the Law; so they are not iudged and yet raigne, who by perswasion of Pietie haue profited be­yond the general commandments of the Diuine Law.’

S [...] in [...] Benedict [...].10. Venerable Bede (an approued and learned Authour) is not to be omitted. He discoursing of this promise of our Sauiour in S. Matthew, of which I haue often spoken, sayth in this manner: ‘A iust reward; that they, who for Christ contemned heer the glorie of humane preferment, should there, glo­rifyed by Christ, sit as Iudges in special commission with him. And let no man think, that only the twelue Apostles shal then be Iudges, because, after the fal of Iudas, S. Matthias was chosen in his roome; as there be not only twelue Tribes to be iudged: for els the Tribe of Leui, which is the thir­teenth, should scape vniudged; and S. Paul, who is the thirteenth Apostle, should be depriued of his place of Indicature; whereas he sayth: Doe you not know that we shal iudge the Angels? For we must know that al they, that according to the example of the Apostles, haue left 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 shalbe 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.S. Thomas vp [...] a [...] [...].6. & 7. 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 [Page 287] 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;S. Antonine Ps. [...] 10.8.8. because Religious people haue power to receaue them into the eternal Mansions. For (sayth he) they shal be iud [...]es with Christ. S. Antoninus (another great Diuine) is of the same opinion, and confirmeth it moreouer with that saying out of Iob: Iob. [...].6. He giueth iudgement to the poore. S. Greg 16. moral 10 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, S. Anselme Ep. 13. 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:Ps. 14 [...].6.’ Their Iudges are swallowed-vp neare vnto the rock; deliuering that they shal not only be Iudges with the Rock,S. Bernard form 8. Qu [...] habite [...]. 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.’

1 [...]. And els-where the same Saint discoursing at large & extolling the greatnes of this dignitie and preferment,S. Bernard s [...]r. Eccen [...]. giueth also the reason, why Religious people aboue al others are rewarded in this kind. For wheras (sayth he) Pouertie hath two incommodities,Why vo­luntarie Pouertie is rewarded with so great dig­nitie. 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 pertu [...]bation is promised vs in the Seates, & preheminēce of honour in the power of Iudicature. ‘Vpon which ground he enlargeth himself in declaring [Page 288] 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 [...]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 Sonne [...] 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 shalbe, and of innumerable multitudes of Angels.

Of the glorie, which Religious people shal haue in Heauen. CHAP. XVIII.

THOVGH the glorie of this action, of which I haue discour­sed in the precedent Chapter, be so great, that al Princelie power and glorie layd togeather, is no way [...]s to be compared with it; yet the glorie, which Religious people shal enioy in heauen, i [...] farre aboue it. For their Iudiciarie power is but temporal: their glorie in heauen is eternal; the first is but an honour done outwardly vnto them, this second is inwardly fixed in their soule; which we shal the better vnder­stand, [Page 289] if we consider,Diuers d [...]grees in the bl [...]sse of Saints. that (as Fayth doth teach vs) though the blisse euer­lasting of the Saints, be one thing in al of them, consisting in the clear sight of that Good, in which al good is comprehended, to wit, the vnchangeable Essence of our GOD; yet there be diuers & very different degrees of seing it; wherof S. Gregorie speaketh in these words:S. Gregorie 4. mor c. v [...]. Because in this life ther is difference in our works, doubtles in the other ther wil be distinctiō of honours; & as one is aboue another in merit, so one shal surpasse another in the reward. ‘Where­fore seing the inequalitie there, proceedeth meerly out of the inequalitie heer of merit in this life, if we shew that the course of a Religious life in this world doth furnish them with farre more commoditie and plentie of merit heer, it wil be easily granted, that their reward there, must needs be farre more plentiful also in the world to come.’

2. First therefore,More oc­casions of vertue in Religion then in the World. this State doth afford farre more abundant occasion of exer­cising vertue, then a Secular life, and of vertues more singular and more he­roical. For in the world, a bodie seldome hapneth vpon occasion of doing good, vnlesse he be careful in seeking it: Religious people haue daylie occasions at home; for both their Institute, and their Rules, and their Su [...]eriours, and their Companions, al and euerie thing that is in house with them, ministreth them occasions of vertuous actions, and indeed thrusteth them vpon them, and requireth them at their hands. And as the work of a carpenter or a smith, is wholy in wood or iron, because his art is in handling those materials; so the works of Religious people is Vertue, and they are al day employed in the in­ward and outward exercises therof. Wherin not only our owne desire and deuout endeauour doth help vs, but a kind of necessitie of doing wel, hauing tyed ourselues to certain Rules & orders, which compel vs in a manner s [...]me­times to pray, sometimes to reade, sometimes to employ ourselues in humble offices, sometimes in charitable actions towards our neighbour; so that, though we would not, we cannot but doe wel. And euerie day and euerie hower being ful of these vertuous practises, it is easie to see to what a summe the reckoning wil at last amount. To which purpose it is recorded that Aegid [...]us, Aegidius. S. Francis his Companion, was wont to say: ‘If the riuer of Tyber should haue stood, and the water been stopt, which was wont to haue his course; how would it haue been swollen by this time? Not only so manie yeares as it hath already had his course, but a few dayes would be enough to make it of a Riuer a great Sea. The like we may say of Religious people continuing dayly and howerly in vertuous actions, and day and night labouring to multiplie them; what an [...]ncrease of glorie, & heape of crownes must they needs gather togeather at last?’

3. Pouertie moreouer is of itself a liuing fountaine of merit,Pouertie and Obe­dience. by reason of the daylie troubles and incommodities which it bringeth, the suffering wherof doth infinitly enrich a Soule. And Obedience is no lesse▪ the least and meanest kind of works being by meanes therof oftimes more pleasing to God, then faire greater works vndertaken of our owne accord and fancie. A Religious life therefore consisting wholy vpon Obedience; and al kind of actions, great & little, being ruled by it, our verie diet and sleepe and rec [...]ation and such like, who wil be able to say, to what an infinit treasure it wil come at length? Palladius (a Monk,Palladius▪ and Register of the actions of ancient Monks which him­self had seen) writeth of himself, that being troubled in mind as thinking with [Page 290] himself that he lead but an idle and vnprofitable life in his chamber, he went to that famous Macarius of Alexandria, who (as he was ful of the spirit of God) vnderstanding his grief, sayd vnto him: Answer thy thoughts, that for our Sauiour Christ thou keepest the foure walles of thy Cel; giuing vs to vnderstād, how meritorious the works of a Religious man are, when vacancie from al work for the loue of God and for the performance of his wil, is not to be accounted idle or vnfruit­ful.

4 What shal we say of the humilitie of a Religious course, which doubt­les is a great glorie vnto it?Humilitie. For the saying and promise of our Sauiour must necessarily be fulfilled: Euerie one that humbleth himself, shal be exalted. Which if it be to be vnderstood also of them that inwardly in their mind are humble, and think meanly of themselues,Lu [...]. 18 14. much more doth it agree to them that are not only humble in mind, but haue chosen an humble manner of liuing farre from al pride and oftentation, perseuering moreouer in perpetual pouertie, which in mens opinon is the basest and most disdaigneful state of al. It is reason there­fore they should be exalted in heauen, seing they haue so much abased them­selues heer on earth.

Reli [...]ious [...]5. Our Sauiour doth also put Religious people in good hope by this other saying: He that ministreth to me, let him follow me, & where I am, there let him be that is my minister. Now among the seruants of Christ there be manie differences. For as Kings and Princes haue manie subiects, and al of them owe some dutie to him, but the name of the King's seruant doth properly follow them, that liue in household with the King, [...] 12.26. and are readie at a cal and at a beck, and haue no other busines but the King's: So al Christians may be called, and are, the seruants of Christ, but they that haue left their owne houses and possessions, and betaken themselues into the house of God, to attend wholy and only to his affaires, may most truly and most properly challenge this Prerogatiue.

6. Wherof Religious people reape another commoditie (which I haue spo­ken of more at large before) to wit, that seing the busines which they han­dle is God's, and not their owne; by occasion of the state itself in which they are, they may farre more easily and the more effectually direct al their actions to God and good ends, in which the greatest part of our merit doth consist. For vnlesse a man wil be wilfully euil, and defraud his maister of his seruice, as a naughtie seruant doth him of his money, and employ it in other vses; most of the works which a Religious man doth, of themselues doe tend to God; others may be easily guided to the same end, with smal industrie and labour; which works God accepteth, acknowledging them to be done for his sake, and re [...]ards them with liberal reward; and being multiplyed in that manner as they are, they must needs bring a man an infinit treasure and masse of glorie in the l [...]fe to come. [...] Of which glorie S. Basil discoursing, bringeth God, as it were, speaking to the voluntarie Eunuchs, such as haue bound themselues to liue chastly Vow, and sayth thus: ‘For a mortal name, I wil giue them the name of immortal Angels, which shal not be taken from them, they shal haue hea­uen and the choycest part ther [...]f to dwel in, [...] to wit, my owne house, and dwelling within my walles, they shal not only partake of the nature of the Ange [...]s, and of the glorie of their perpetual succession, being themselues suffi­ciently able to found a succession of their owne in the life eternal; but they [Page 291] shal haue an honourable and an eminent place among the Angels, and a name which shal neuer saile in regard of the splendour of their rare vertue.’

7. S Iohn Chrysostom speaking of the same glorie in his third Booke against the Dispraysers of a Monastical life sayth in this manner:S Iohn Chrys [...]st. lib. [...]. contra [...] vi [...]. Mon. What then shal we say? may not he be saued that hath a wife and house-hold? ‘First there is not only one way and meanes to be saued, but manie di [...]erent wayes, which our Sauiour giuing vs to vnderstand sayth, that there be manie mansions in the house of his Father;Secular people the last in heauen. and S. Paul when he telleth vs, that one is the brightnes of the sunne, another of the moone, another of the starres: that is, others shal shine like the sunne, others like the moone, and others like the starres. Consider therefore wel what steps of honour and merit thou must leaue aboue thee, if thou stoop from the greatnes of the Sunne to the least and lowest starre. Thus speakes S. Iohn Chrysostom, adding moreouer that men deale their busines in this kind but vnworthily and with great disaduantage to themselues; in regard that if they ayme at a place at Court, they wil endeauour to get the best and most honourable, and be as neare and as deare to the King as they can possibly be: but it being in their choice to be Courtiers and Souldiers of heauen, as he speaketh, they are neuer a whit s [...]rrie nor grieued, if they light vpon the last place, and be the very hindmost of al. And he repeateth the same in the latter end of his sayd Booke, and endeauours to beate it into vs, saying that though we were certain of our saluation, yet we should striue for the first place in heauen; as in al matches that are made, it is a shame to come behind. But Se­cular people, sayth he, shal stand in the last place, supposing they be able to breake through the rubbs which the World doth lay in their way, which notwithstanding is very hard & difficult. Can there be therfore a foolisher thing then to choose to remayne behind with the last, when a man may step-vp so high, as to looke the very Angels in the face?’ Thus speakes S. Iohn Chry [...]stom in that place. For in his other Treatise, where he compareth a Monk with a King,Idom H [...]m. de Mon. & Rege. he sayth further thus: ‘After this life we shal behold a Monck taken-vp glorious in the sight of al in the cloudes, to meete Christ in the ayre, resembling his Captaine, the beginner of this soueraigne kind of life, and Authour of al Vertue. But a King though he haue gouerned his Kingdome with iustice and inte [...]ritie, shal notwithstanding haue a l [...]sse degree of saluation, and lesse glorie. And if he haue not behaued himself wel, who can expresse the miserie which you shal see him endure, scorched with that fire, flead with those whips, and punished with th [...]se torments, which neither tongue can declare, nor can in themselues be abidden.’

8. And we may adde one thing more, which manie learned men doe auou [...]; to wit,The Acci­dental glorie of Religiou [...] people. that Religious people shal not only enioy an eminent place in the glorie which is common to al, as we haue declared, but shal haue a particular Laurel or garland (as Diuines doe tearme it, and define it to be an Accidental ioy added ouer and aboue the Essential reward) manifestly to be seen in some particular glorie of their bodies, in testimonie of some noble and heroical act atchieued. As we see in common-wealths that are wel gouerned; al are kept to their dutie by certain general rewards and punishments; besides which general rewards for that which is good, there be containe pe­culiar rewards for heroical actions: as if a souldier had done anie special [Page 292] exployt, besides his ordinarie pension, he was anciently rewarded with a kind of Coronet, or Laurel, or triumphant Chariot, according vnto the enterprize in which he had shewed his valour; So in heauen, besides the essential reward due to al good deeds, there be certain honours, as we may cal them, & particular recompences for Virgins, and Martyrs, & Doctours, as hauing very eminently shewed their valour, & gone away with singular victories ouer the Flesh, & the Diuel, and Death itself. If therefore these three haue their particular Coronets, or garlands; why may we not say, that Religious people shal haue one also particular to themselues? seing they embrace perpetual Chastitie, as Virgins; and cease not to doe great good to their Neighbour, as Doctours; and in regard of the manie crosses they endure, stand in so neare a degree to Martyrs, as I haue shewed; and though there were nothing els, haue vtterly set the World and al worldlie things at naught, and liued perpetually in so great a contempt of it, as we see; which no man can denye but that it is one of the noblest and most heroical actions, which a man can performe in this life, and consequently may worthily deserue a singular reward, and, as the holie Scripture speaketh, euerie one of them receaue from the hand of God a Kingdome of glorie, Sap. 5.17. and a dreame of beautie.

9. The greatnes of this glorie, which attends vpon Religious people, hath been diuers times shewed to manie, and once in particular to a certain Nouice of S. Francis his Order, and made great impression in him as in reason it might. The burthen of Religion seeming vnto him very heauie, and being moreouer sorely tempted by the Diuel,A notable Vision. he was vpon the point of yealding, and began to harbour vnworthie thoughts of returning to the world, but was cured by this heauenlie remedie. One night as he passed through the Church, bowghing his head and his bodie to adore the Blessed Sacrament as he went by it, in the verie instant he was in a Rapt, and had this Vision: He saw a long ranck of people passing by him clad al alike; their garments were white; their faces, & their hands, and feete, did shine like the sunne; they went (as he thought) in great haste and ioy to meete, and embrace, and entertayne a certain guest, that was newly come among them. And being much astonished with this sight, he asked one of the companie, what al this was; and it was answered him, that they were Franciscan-Friars that were going to accompanie a certain man of their Order into Heauen, that was newly departed; that they themselues lined al of them in Heauen in great glorie & happines; and that the honour of that white garment was particularly granted them in lieu of the Habit of Religion, which they did weare on earth; the glorie of their bodies for the incommodities, which they had suffered in it; of which glorie he should be partaker, if he remained firme and constant in the course he had begun; which afterwards he easily effected, being so encouraged with this Vision, that he neuer after had anie wandring thoughts at al.

10. Which Vision doth put vs moreouer in mind of another happines and particular ioy, which Religious people shal haue in heauen, by the con­course and meeting of manie of the same Order and Religion togeather. For (as the tro [...]p, which this man saw, doth giue vs to vnderstand) we must think, that in heauen there is a seueral distinct place for euerie Religious Order to be in, to which place al that are of the same Order doe presently repayre, [Page 293] so soone as they arriue in heauen, which cannot but giue euerie one new mat­ter of glorie and gladnes. For if in this world it be so ioyful a thing to meete with our Bretheren, & conuerse with those of our owne Order and Institute, in regard of the loue which is betwixt vs; there can be no doubt, but that in heauen this ioy wil be farre greater, where our loue shal be more seruent, and al perfections of Nature and Grace more eminent, without anie mixture of vice or imperfection; and withal most apparent to euerie one, beholding them before our eyes as in a cristal-glasse; which as they wil excessiuely encrease our loue, so also the eternal sweetnes of our louing conuersation. Wherefore it is certain, that to be continually in that Blessed companie, and ourselues to be a blessed part therof, must needs be an infinit happines, far [...]e greater then we heer can either conceaue or belieue.

Of the Antiquitie of Religious courses; and first how they were prefigured in the Old Law. CHAP. XIX.

WE are now to discourse of another kind of dignitie belonging to a Religious state. For that, of which we haue hitherto spo­ken, though doubtlesse it be the chiefest and most to be estee­med, as being founded vpon the plentie and rarenes of the Ver­tues which concurre in it, the coniunction and similitude with God, and the rewards and honour, which in the life to come it expecteth; yet it is partly spiritual, and concealed within vs; partly also not present, but long to come heerafter; and consequently the glorie and splendour therof lyeth open only to the eyes of God, and to those, that hauing their soules enlightned with his soueraigne light, are withal enabled to make a true estimate of these spiritual things; who certainly are but few, and in a manner none in compari­son of the rest;Eccl. 1. for (as the Wise-man sayth) of fooles, the number is infinit. Where­fore to the end that so rare and so excellent a thing should not be hidden from the most part of men, God hath enriched it with other graces and ornaments, so playne and conspicuous to be seen of al that the rudest sort cannot be igno­rant of them.Matt. 5. No man, sayth our Lord, doth light a candle and put it vnder a bu [...]hel, but vpon the candlestick, that it may giue light to al that be in the house. And that which he sayd, he did, for he hath not placed this light of Religion in dennes & caues of the earth, but in the publick view of the world, into which he brought it, to enlighten the darknes therof; and hath bestowed such high fa­uours vpon it, that it doth not only march side by side with the Nobilitie of the world, but goes farre before it, euen for the things which the world doth most of al esteeme and prize. For wherefore is it that Families, and Citties, and whatsoeuer Companies or Corporations, are esteemed honourable in the eyes of men, but for the antiquitie of their standing or descent, the number and worth of their subiects, their noble acts atchieued, and deriued to the notice [Page 294] of others by common fame, and such like other things, which, as I sayd, are in the world accounted glorious? Of al which a Religious state is so abun­dantly furnished that humane Pride hath not wherof to extol and beast itself, nor anie thing indeed, which can be comparable to this true and so­lid Glorie. Wherfore we wil bestow some leaues in discoursing of these or­naments; and first we wil speake of the Antiquitie of Religion. For though so rare an excellencie of eminent vertue was to be reserued to the times of the Ghospel,Antiquitie of Religion in figure. 1. Cor. 13. and for the Sonne of God himself to bring downe from heauen, those former Ages (which the Apostle compareth to the childhood of the world, because the Law brought nothing to perfection) not being capa­ble of so much spiritual perfection,Heb. 7. so rare vertue, I say, being to be reserued to the fulnes of times, and grace bestowed vpon vs by CHRIST IESVS our Sauiour, yet it is no smal honour and glorie for it, that it is so plainly and so expresly prefigured in the Old Law.

[...]li [...]s.2. First [...]lias was a liuelie patterne of this course, liuing without wife, or children, or familie, a chast and sin [...]le li [...]e, and continuing in it, in that pouer­tie, that his garment is expressed to haue been a belt of leather,4 Reg. 1. and that he re­ceaued his sustenance in a manner of almes, [...]. Reg. 17. sometimes by a widdow, someti­mes by meanes of a crow.3 Reg. 15. Eliz [...]us was one of his chief disciples, and resem­bled him most in the course of life which he had liued;Eli [...]aus. and being inuited by him to this forme of Perfection, he presently forsooke his father's lands and cattle which he was following, yea his parents, and house-hold, giuing Re­ligious people so long-before a rare example, how couragiously they are to forsake al these things for the loue of CHRIST.

4. [...]3. The Sonnes, as they called them, of the Prophets, were men that vn­der the conduct and discipline of these two, which I haue named, did professe and follow a more perfect kind of life then others in those dayes. For the mi­racles which Elizeus is recorded to haue wrought at their request, in Healing of the waters, and in Sweetning the bitternesse of the pot, and in Multiplying the bread which was to serue them al, doth sufficiently testifie, that they were se­parated from the rest of the Children of Israel, and liued in Communitie to­geather. And we may gather that they liued a single life, because we doe not had anie mētion of anie wife or children which they had, and indeed with them they could not haue liued in common. Finally it appeareth sufficiently that they liued in Obedience;4 R [...]g [...] because as Elizeus returned from beholding the taking vp of Elias into the ayre, they al meeting him, [...]el downe on their faces, and ado­red him as we find in holie Scripture; as it were, professing by this outward si­gne of reuerence, that what Obedience they yealded before to Elias, the same they were readie to yeald to him. Wherupon S. Hierome doth with reason stile al those, [...] which I haue named, Monks of the old Testament; & in another place reckoning himself among them, he sayth thus: Our beginner was Elias, Elezius was ours, our leaders were the Sonnes of the Prophets. And Isido [...]e in his Booke of Ecclesiastical Offices sayth the same thing, almost in the selfsame words; and calleth Elias, and Elizeus, and the rest of the Prophets, Authours of Monks▪ with whome we may ranck Cassian saying, [...] c. 2. that the beginnings of Monastical profession were founded by them.

[...].4. But none in the Old Law doe more neare and more playnly resemble Re­ligious people, then the Nazareans; and al the whole Ceremonie which was [Page 295] vsed about them.S. Gregorie Nazianzen Orat in lau­dem S. B [...]s. S. Tho. 12. q. 186. a 6. For which reason S. Gregorie Nazianzen in the Oration which he made in the prayse of S. Basil, doth cal al Religious, our Nazareans. And S. Thomas deliuereth, that the Nazareans, which were wont in the Old Law to be sanctified, did signifie those that aspire to the heighth of al Perfection; and doth learnedly conclude therupon, that a Vow is necessarie to a slate of Perfection. They did therefore much resemble our kinds of Institute, in regard they were consecrated and sanctified to God, as we; and wholy dedica­ted themselues to the seruice of God,Num. 6. obliging themselues therunto by Vow. But we goe farre beyond them; because they most commonly stood not obli­ged for their whole life, but for some certain time, longer or shorter as they thought good; Our obligation is perpetual; They abstained from some certain things only; we wholy forsake al worldlie things. But the lawes, & ceremonies prescribed by God concerning them, representing in figure diuers Religious practices, doe most apparantly lay before vs, both the likenes and the differēce, which is betwixt them and vs; and by the shaddow of those carnal things, we may easily discouer the perfection of this spiritual state.

5. First therefore,The cere­monies of the Naza­reans ap­plied to Religious people. S. Hierom. Amos. 2. They drink no [...] wine. they are most strictly obseruant in abstayning from wine, & sider, & whatsoeuer lickour that might make them drunk. S. Hierome taketh wine to be whatsoeuer may inueigle our vnderstanding; to wit, the loue of anie earthlie thing For as no man loueth drunkennes in itself, but the wine; which when he taketh ouer-largely maketh him drunk; & the pleasantnes of it to our taste, doth draw vs on to take largely of it; so there is no bodie that wil willingly be inueigled, but it followeth by the vse of earthlie things, because it can hardly be, but that our mind and affection should cleaue vnto them. Religious people therefore to auoid this drunkennes which is so preiudicial, forsake lands and goods & al things, & vse but very sparingly the things which are necessarie for their sustenance, & haue no dominion or power to dispose of them; which is to be most perfectly naked of al things. Where it is specially to be noted, that the Nazareās did not abstaine only from wine, but from anie thing that had anie af­finitie with it, as vineger, & whatsoeuer lickour that came of the grape, & from the grape itself, & al kinds of raysins, insomuch that they might not so much as suck the stalkes of them. For in like māner Religious people by their verie In­sti [...]u [...]e haue no cōmunicatiō not only with sinful things, but not with anie that haue anie affinitie or neernes vnto them, or may be anie inducement therunto: for it is easie to be drawne frō the stalke to the grape, frō the grape to the wine, & frō wine to drunkennes, that is, frō lesser to greater things, & frō things lawful to the vnlawful; the nature of our Senses and appetite inticing vs alwayes on.

6. The second ceremonie of the Nazareans was,They cu [...] not their hayre. that the razour should not come vpon their head, but that they should preserue their hayre vntouched; which doth euidently giue vs to vnderstand, that Religious people are so wholy God's, and intirely consecrated vnto him, that not only themselues, but what­soeuer is in them, is holie and deuoted vnto him. For if the hayre was accounted holie, which is least of al belonging to man, and least necessarie; much more our tongue, and our hands, and the rest of our bodie, and most of al our Soule. To which purpose Origines sayth very wel:Orig. Hom. 6. in L [...]uit. ‘The Nazareans doe not cut-of their hayre, because al things which the Iust doe, shal prosper, and their leaues shal [...]t fal. Therfore also the hayres of the heads of the disciples of our Lord are sayd to be nūbred, that is, al their works, al their speeches, al their thoughts [Page 296] are layd-vp in the sight of God, because they are iust, because they are holie.’

They touch no dead body.7. The third law, which they were to obserue, was that they were not to accompanie anie dead bodie, not so much as their owne fathers or mothers, or brothers or sisters corps, least they might be defiled. A man might doubt, who are to be vnderstood by dead bodies, but that our Sauiour himself hath declared it vnto vs. For speaking of secular people to one, whom he desired should fol­low him,Matth. [...]. he sayd: Suffer the dead to burie the dead; but thou come and follow me; now the dead, whom this man would haue buryed, was his father. In Religion they that follow it, doe vtterly abandon and forsake the world first of al, which is chiefly vnderstood by the dead; secondly they forsake al flesh and bloud, the too much loue wherof must needs defile our soules; but they haue no commu­nication with it any more, by which meanes they easily preserue themselues pure and vnspotted.

The Sacri­fices of the Nazareans.8. Fourthly, when the time of their Vow was expired, they were brought to the doore of the Tabernacle, and there were to offer three sorts of Sacrifi­ce [...], to wit, for their Sinne, a Peace-offering, and a Holocaust. With vs, the tearme of our seruice, and of our life, are both one; when our life endeth, our Vow expireth. Then we are presented at the doore of the Tabernacle; of that Tabernacle, I say, in which God hath his dwelling, and into his glorie we are translated to receaue the abundant reward of our long seruice. The state itself of Religion affordeth vs a triple offering: A Holocaust, because by it we are wholy offered to God, nothing at al reserued; A Peace-offering, be­cause there is no better way then Religion, to haue peace with him, and plentie of his fauours; A Sacrifice for our sinne, because though we may haue been somewhat negligent in our life-time, the force and vertue of Religion, and the abundance of good workes performed in it, wil easily blot that out. Wheru­pon also it followeth, that the hayre which is cut-of, is cast into the fire as a complement of the Sacrifice; into that fire, I say, in which the Sacrifice itself is burnt and offered. For to what purpose may we think this is? to giue God 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,S Gregorie [...]2 [...] [...]. [...]7. 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 [...]eruour of spirit they seeme sometimes to go beyond the life and conuersa­tion [Page 297] 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 E [...]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: Amos. 2. 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,Only He­retick [...] cal this in question. 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,Waldens [...]s lib. de Sa­crament. [...]. 9. cap. 13. 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.Clitonans lib. 5. cap. [...]

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, [Page 298] wherof I haue often spoken,Matth. 19. 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.

Pouertie.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, Luc 11. he cannot be my disciple? or when he prescribed his Disciples this rule:Luc 10. 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. Obe­dience. 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.Luc 9. And our Sauiour hauing thus seuerally vpon occasion giuen vs these documents,Conci [...]ium S [...]nense d [...]crit. 9. 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,Matth. 29. he giueth answer in these words, which three Euangelists doe relate almost word for word alike,Marc 20. laying before our eyes (as S. Augustin auerreth,Luc 18. and al learned men after him) a most perfect patterne of a Religious vocation,S August. Ep [...]s [...]. 89. & 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 yet finished, the image itself, if it had sense and vnderstan­ding, would grieue and desire, that it might be brought to perfection; so this yong man, hearing how much he yet wanted, in reason he should haue been so netled within, that he could not haue rested til he had obtayned it. There followeth the Counsel, and forme of Perfection, with the reward belonging vnto it: Goe and sel al that thou hast, and giue it to the poore; and come and follow me; and thou shal [...] haue a treasure in heauen. Naming Al, he willeth him to reserue nothing to himself, but bereaue him­self absolutly of al things. Bidding him Sel al, he prescribeth a perpetual and irreuocable abdication and defeisance. Finally in those words, Follow me, he comprehendeth Obedience, and the rest of the Counsels. This [Page 299] therefore was the Counsel of our Sauiour, cleerly and expresly deliuered by his owne mouth.

6. Which perfection,The Apostles the first Religious men. though the yong man foolishly reiected it when it was offered him by our Sauiour, the Apostles, who were his first Schollars, admitted of it. For so doe diuers very learned men deliuer, to wit, that the Apostles were the first that euer receaued this kind of forme of Religious Institute, and first put it in practise. And of the Pouertie which they professed, there can be no doubt made, because we find it by that which is written of their practise in the Ghospel; and S. Peter testifyeth as much,Matth. 19. when in the name of them al, he sayth: Behold, we haue forsaken al things; which words declare not only their Pouertie, but their Chastitie also. For vnder the name of Al things, doubtles their wiues are also to be vnderstood; and S. Hierome vseth it as an argument against Iouinian;S. Hierom [...] lib. 2. in Iouin. specially seing (as he sayth) our Sauiour answering S. Peter, mentioneth wiues among other things that were to be forsaken, insinuating that the Apostles had already performed that part. Wherupon S. Hierome concludeth, that they had wiues before they knew any thing of the Gospel; but when they were chosen Apostles, they presently layd aside the vse of them; vpon which ground in an other place he sayth, that the Apostles were al of them either virgins, or, hauing been married, abstayned from their wiues. Finally we may gather their Obedience from these words: And we haue followed thee. For what is it to follow an other, but to liue according to his direction, and to obey him in al things? Seing therfore al these things are without question to be found in the Apostles, let vs shew, that they obliged themselues also therunto by Vow.

7. Besides other Diuines,Aluar Pelag. lib. 2. cap 56. de Planct [...] Eccl. Aluarus Pelagius (a graue and learned Au­thour) doth cleerly demonstrate this point in the Booke which he writ of the Complaint of the Church, and bringeth manie arguments to proue it, but chiefly this, that a Vow, as he sayth, is the Counsel of Counsels, and the soule and perfection of them; because whatsoeuer Counsel is confirmed by Vow, it is essentially the more perfect, and the more acceptable to God. From whence he concludeth, that if the Apostles had made no Vow, they could not be sayd to be in the top and heighth of Perfection; but the abdication of the self-same things, which Religious people doe dayly professe, would be more perfect then that which the Apostles practised, in regard they oblige themselues by Vow: now it were temerarious, and wicked, and impious to think or say so of the Apostles. And he con­firmeth it, because there can be no question, but that the Apostles did not only leaue the possession of that which they had, but the wil of hauing anie thing; that they might truly say: They had forsaken al. But this wil of hauing, cannot be forsaken, bu [...] by Vow; because we renounce not our wil, as long as we may resume it againe at our pleasure. We may adde moreouer, that certainly the Apostles did not forsake that, which they had, more vnperfectly then the yong man, we spake of, had forsaken them, if he had followed the Counsel of our Sauiour, and sold al; for our Sauiour gaue him the same Counsel, which the Apostles had already embraced: But he: that selleth al thing [...]reserueth to himself no power or right at al ouer it; [Page 300] and consequently neither did the Apostles reserue anie thing to themselues. S. Thomas doth cleerly and solidly auerre the self-same,S. Thomas 2.2. qu. 88. ar. 4. ad 2. to wit, that there is no doubt to be made, but that the Apostles did vow al things belonging to a state of Perfection,S. August. 27. de ciuit. cap. 4. when forsaking al, they followed Christ. But S. Augustin doth most perspicuously and most learnedly of anie other deliuer it in these words: ‘That poore man is raysed from the earth aboue al rich men, and that needie man is extolled aboue al wealthie people from that dung, to sit with the Power­ful of the people, to whom he sayth: You shal sit vpon twelve seates; giuing them a Seate of glorie in inheritance.’ For these Powerful people had sayd: Behold we haue forsaken al, and followed thee. This Vow these most Powerful had vowed. So S. Augustin. Seing therefore it is cleare, that the Apostles obserued Pouertie, Chastitie, and Obedience, and moreouer that they did not obserue them meerly voluntarily, but obliged themselues therunto also by Vow; why may we not acknowledge, that this height of Perfection is descended from Christ by them, and account them the first foundations of Religious Conuents? And certainly it was but reason, that so rare a course should be commended by their Dignitie and Sanctitie; and that they, who were to be the Maisters and Doctours of the world, should not want this ornament, which in the glorie of the Ghospels is so conspicuous.

How Religious courses did flourish in the time of the Apostles. CHAP. XXI.

THE Apostles hauing receaued of Christ our Sauiour this forme of sanctitie, they instantly printed it in the harts of the first Beleeuers,Act. 2.3. which were then tender and pliable to al good things, and apt to admit of whatsoeuer impression of the Holie-Ghost. Wherefore not only those Hundred and twentie persons, who remaining togeather in that Vpper roome (as it is mentioned in the Acts) made,Act. 4.32. as it were,The first Christians vowed Pouertie. one bodie among themselues, embraced this Pouertie, & nakednes of al things, and a life in common; but other Christians also of those dayes conuerted in Hierusalem by their meanes; of whom it is written: The multi­tude of Beleeuers were of one hart, and one soule; and none of them called anie thing his owne of that which they possessed, S. Hierome Ep [...]stola. 8. but al things were common among them. For as manie as were in possession of lands and houses, selling them, brought the price of that which they sold, and layd it at the feete of the Apostles. And diuision was made of it to euerie one as he had need. That withal they made some Vow or promise,Act. 5.3. not only S. Hierome and diuers others doe testifye, but that which S. Peter sayd when he reprehended Ananias, doth euidently shew it: W [...]y, sayth he, ha [...] Sathan tempted thy hart to lye to the Holie-Ghost, and defraude of the price of the field? Thou hast not lyed to men, but to God. For if Ananias [Page 301] had been so liberal meerly out of deuotion, and out of a forwardnes of a franck disposition, wholy free and disobliged; neither could he haue been sayd to haue lyed to the Holie-Ghost, nor certainly deserued so grieuous pu­nishment.

2. Wherefore S. Hierome fayth right wel of that Age:S. Hierome in Scriptor. Eccles. in Philona. The Church of the first Belieuers was such as Monks now adayes desire and endeauour to be, that no bodie haue anie thing of his owne, none be rich among them, none poore; they diuide their patrimonie among the poore, attend to Prayer, Psal­mes, Doctrine, and Cōtinencie; such as S. Luke relateth that the first Belieuers were in Hierusalem. So that in those verie beginnings, they that aspired to this perfect forme of a Religious life, were greatly encreased and multiplied, liuing also apart from companie of the rest in one certain place among themselues, vn­der the gouernment and obedience of some one.Cas. lib. 1. cap. 5. & col. 18. c. 5. Wherupon Cassian writeth that the life of those that liue in common, descendeth from the times of the A­postles preaching; when manie out of the loue of Perfection, not contenting themselues with that which al did, to wit, to lay al they had in common, but ayming at higher things, began to withdraw themselues into more priuate places out of the towne; and because they abstained from their wiues, and from the companie of their kindred, and from al worldlie conuersation, they were called Monks by reason of their solitude, and Conuentuals by reason of their liuing in common.

3. Which perfection rested not only in Hierusalem and Alexandria, Religion spred ouer the world. but spred itself also at that verie time into other parts of the world. For we find that in Aethiopia the King's daughter was consecrated to God by S. Matthew Thecla, by S. Paul in Greece, Domitilla at Rome by S. Clement, and in France S. Martha (she that was our Sauiour's hostesse) after the Ghospel was preached at Marsells, is recorded to haue built a Monasterie in a solitarie place retired from the companie of men, where togeather with diuers women of worth consecrated to God, she lead a most heauenlie life. And finally S. Denis (a man that liued in that first Age) writeth of this kind of Institute,S. Denis de Ec Hierar. c. 10. as of a thing vsu­ally receaued and practised; and by that which he sayth of it, he giueth vs to vnderstand, not only that it is very ancient, but also that euen in those dayes it was highly reuerenced.The names and Cere­monies of Monks in the Pri­mitiue Church. For this reason, sayth he, our Diuine teachers haue giuen them names which sound of holines: some calling them Worshippers, others calling them Monks, for the sincere worship, and seruice which they doe to God, and for their solitarie and single life, which maketh them One, and apt to attaine to Vnion with God, and perfection pleasing vnto him, by holie coniunction of things diuided. And then goeth-on to declare the Ceremonies and Rites anciently vsed in the Consecration of Monks, and the reasons and mysteries of them. For first, he sayth, it was the order that the Priest standing before the Altar should say some prayer suitable to the Ceremonie they had in hand; and when the prayer was ended, turning himself to him that was to be admitted, he asked him: whether he were indeed resolued to renounce his se­cular life (which, as his manner is, he calleth a diuided and distracted life, because it forceth a man to be sollicitous, and troubled about manie things) and sepa­rate himself from the verie sight of it, betaking himself to an other place. Then proposing vnto him a most perfect forme of liuing, he gaue him to vnderstand [Page 302] that from thence forward he was to surpasse in conuersation, both the vulgar and middle sort of men; which shewes how perfect this kind of course it, seing (as he sayth further) it is not ranked in the middle rank of them that ayme at Perfection, but with the highest and most perfect; so that manie things may be done without blame by them that are of the middle sort, which Monks are forbidden, because their busines is to draw themselues as neere as they can and vnite themselues with God. When he that was to be consecrated had promised al this, the Priest making the signe of the Crosse vpon him, did cut-of his hayre in the name of the Blessed Trinitie, and stripping him of his garments, gaue him others to put on; and himself and others that were present saluting him, and giuing him ioy, at last he gaue him the Diuine Mysteries, that is, the holie Communion and most blessed Sacrament.

The signifi­cation of these Ce­remonies.4. This is that which S. Denis relateth; and addeth withal the explication of al the Ceremonies. ‘For the cutting-of his hayre (sayth he) did signifie, that laying aside al humane and earthlie ornaments, and from that time forward despising them, he was resolued to seeke to please God by the sole beautie of his soule. The changing of his garment, betokened the inward change of his hart and mind; and withal it was to put him in mind, that his life and conuersation was to differ as much from others, as his Habit did from anie vulgar weare. The saluting him, represented that which our Sauiour sayd: that ther should be ioy in heauen of one soule conuerted to God;Luc. 15. for the like ioy and gladnes doth happen also to them that on earth doe endeauour to imitate God. Finally the receauing of the sacred Bodie of our Sauiour, doth put vs in mind of the end, for which such holie courses are taken; to wit, a most perfect and inward coniunction with that Infinit Sanctitie, the fruit of Diuine association,The parti­culary an­ciently practised by Monks. which he was to reape by Monastical exercises.’ Thus farre S. Denis And I doubt not but whosoeuer in his hart doth loue a Religious course, wil be willing to heare the particulars of the beginnings therof, and as it were behold with his eyes, how ful of deuotion and feruour they were; and it wil not be from our purpose to relate them, because they wil much confirme the Antiquitie of Religious Orders, which is the point we handle.

Philo de supp. virt. S Hierome de Scrip. Ec [...]l. in vi­ta Marci.5. Philo (who is sayd to haue liued in the time of S. Peter, and to haue spoken with him at Rome) shal be our Authour. He being (as S. Hierome writeth) the eloquentest of al the Iewes, wrote a booke as it were in prayse of his owne Nation, which he intitled Of the Vertues of the Suppliants, stiling them so, in regard they spent their whole time in supplicatiōs & prayer. And though the Booke be yet extant, and easie to be had, I wil notwithstan­ding cote that which is for my purpose rather out of Eusebius, Eusebius Eccl Hist. lib. 2. cap. 27. a graue and an­cient Historiographer, who taketh what he sayth word for word out of Philo, and doth moreouer giue vs some more light with apt interpretations which he addeth. ‘F [...]r so we shal vnderstād the thing better by the light which he giueth; and the authoritie of two such graue writers ioyned togeather wil be the grea­ter, Eusebius therefore hauing sayd some-thing before in prayse of Philo, and of the title of his Booke, writeth thus: First he recordeth, that they, who did enter vpon this kind of Philosophie, did forsake their possessions, and yeald-vp the right of that which did belong vnto them, and sequestred themselues from al [Page 303] the cares of this life,They re­nounce [...] world. and forsaking the citties, liued solitarily in the fields and gardens, perswading themselues for certain, that the companie of them, that followed an inferiour course of life, would be vnprofitable and hurtful vnto them, that at that time endeauoured in that course as they ought. When the aforesayd Philo had sayd thus word for word, he addeth: This kind of men is in manie parts of the world dispersed (for it was fit that both the Grecians and the Barbarians should be partakers of so perfect a good thing) but in Aegipt they abound in euerie Prefectship, as they cal them, and most of al about Alexandria.’

6. Then describing the fashion of their dwellings,Their Churches. he sayth thus of the Churches of that Countrie. ‘In euerie one there is a holie house, which they cal a Monasterie, where they remayne celebrating the mysteries of holie life; and they carrie nothing in thither, neither meate, nor drink, nor anie thing that belongeth to corporal sustenance, but the Lawes, and the Oracles of the Prophets, and Hymnes, and other things of like nature, whereby knowledge & deuotion is encreased and perfected. And a litle after he sayth: Al the time which is from morning to euening they bestow in exercise.Their ex­ercises. For reading the holie Scriptures, they discourse vpon them, and handle their National Philosophie Allegorically. For they make account, that vnder the manifest sense of Scripture there be certain mysteries of hidden nature sig­nified by the figures. And they haue also Commentaries of ancient Wri­ters, who, as they were principal men of their owne profession, left ma­nie worthie Monuments after them in figure of things Allegorically deli­uered.’

7. He seemes to speake as if himself had been a Schollar to them that ex­pounded the holie Scriptures.Their Continen­cie. And it is likelie that the Commentaries of those ancient Writers, which he sayth they had, were the Ghospels and Writings of the Apostles, and some Expositions of the ancient Prophets, such as the Epistle to the Hebrewes is, and manie other Epistles of S. Paul. And much more he sayth in that Booke of them, of whom now we speake; but I haue thought good to make choice of those things, by which he giueth vs a scantling of this Ecclesiastical conuersation. ‘Thus therefore he writeth: Continencie they place as the first foundation in their Soule, and vpon it they build other vertues. None of them doe either eate or drink before sunne­set. For they make account, that the studie of Philosophie is worthie of the light, the nece [...]sities of the bodie may be supplied in darknes; there­fore they bestow the day vpon the former, and a smal parcel of the night vpon the latter. Some of them remember not to eate in three whole dayes, as hauing a more earnest desire of knowledge then of corporal sustenance. Some of them are so delighted and ouer-ioyed with the food of Wisdome, furnishing them with abundance and plentie of documents, that they double this time of abstinence, and for six dayes togeather doe hardly take anie neces­sarie sustenance. And he sayth moreouer, that there be certain women among these people of whome he speaketh; most of them ancient virgins, obseruing Chasti [...]ie, not of necessitie (as the Vestals among the Gentils) but of their owne accord for the zeale and desire of wisdome; and attending dili­gently therunto, they contemne the pleasures of the bodie, desiring rather [Page 304] immortal children, which a Soule louing God may of itself bring forth, then anie mortal of-spring. What shal we need to say further, how they meete in conuersation togeather, the men by themselues, and the women by themsel­ues apart; and what their exercises be, which continue to this day, and are practised by vs, specially about the Feast of the soueraigne Passion, in fasting and watching by night, and in reading of the Diuine words? which the fore­said Authour hath carefully set downe after the same manner, as with vs they are hitherto obserued, describing their exercises with the Hymnes which we are wont to say; and how, while one sings a Verse, the rest harken in silence, and make an end of the Hymne, singing the clause therof al togeather with him. He addeth moreouer, how they, to whome the Ecclesiastical functions are committed, doe gouerne among them; which if anie one desire to know more fully, he may reade it in the foresayd Historie of this Authour.’ So Eusebi [...] out of Philo.

8. And doubtles Religion continued the self-same course and manner of liuing, not only in those first times of the Apostles, and Apostolical men, but three hundred yeares after, and more. For Tertullian, Tertullian. c. 20. q 1. co. Virg. who liued next vnto the times of the Apostles, wrote a Booke of Veyling of Virgins, which is yet extant. And we find moreouer to this day an ancient Decree of Pope Pius the First, made in the yeare of our Lord one hundred fourtie seauen, of the Ceremonie to be obserued in the Consecration of Virgins;S. Ambr. de Inst Vir. c. 17. which Ceremonie S. Ambrose in his Booke of the Institution of a Virgin, and Eusebius in the life of Constantine, doe deriue from the Primitiue Church.Euseb. vita Const. l. 4. And in the writings of most of the ancient Fathers we find often mention of Virgins, accustomed euen in those dayes to be solemnely veyled and consecrated the Spouses of God; and they speake of it as of a thing very ancient,Iustinus Martyr in 2. Apolog. Clem. Alex. in 2. Stro­matum. and much vsed. As in S. Iustin the Martyr in his second Apologie, which he wrote in behalf of Christians, S. Clement of Alexan­dria in his second Booke of Stromata, in one of S. Ignatius his Epistles, who was disciple to S. Iohn the Euangelist, S. Cyprian, and Origen and manie others. Rus­sinus and Theodoret doe also relate, that S. Helen when she went to Hierusalem to seeke-out the wood of the holie Crosse,Ignat. epist. ad Tarsen. Cyprian l. 2. epist. 11. Ruffinus. Theodores. S. Hierome. found Virgins there consecrated to God. And S. Hierome in manie places of his Works, but specially in the life of Malcus, whome he knew a very old man when himself was very yong, doth often make mention of Monasteries, and Fathers of monasteries, and of the liuing of manie Brethren togeather; Finally there is scarce one of the ancient Writers, in whome we shal not meete with certain marks, or rather with most euident testimonies and proofes, of this kind of course.

9. If a man aske, whether the manner of liuing of Religious people in those ancient times were the self-same which now is held;Religious Orders an­ciently the same, as now they are. there is no doubt to be made, but that they are both alike, and altogeather the same; and to denye it, were Heresie, or very neer vnto it. For in those dayes, they did not only pro­fesse Pouertie, and Chastitie, & Obedience to their Gouernours, as we haue shewed out of Philo, but al of them, or in a manner al, did oblige themselues by Vow; so as to go back from that state, was both vnlawful and wicked. The difference was (if there were anie) that those Monastical Vowes carried not as then hat authoritie, or (as Diuines doe speake) had not that Solemnius which now they haue.

[Page 305]10. Besides that, in those beginnings it is more probable that they did make their Vowes expresly and publikly; but Profession was so annexed to a Reli­gious life, by the general acceptance and opinion of euery bodie, that though by word of mouth they made no promise, yet they made account, that who­soeuer did enter vpon that state, did oblige himself to professe it; much after the same manner, as I take it, as now adayes the Vow of Chastitie is included in the receauing of Holie-Orders: which we may gather out of a certain pas­sage of S. Basil, S. Basil Epist. 2. ad Phil. cap. 19. where he sayth, that they who did enter into the Order of Monks, did tacitly admit of a Single life. Which custome stood as long, as that ancient pietie and bashfulnes was sufficient to keepe men in awe; afterwards it was thought more conuenient (as S. Basil ordayneth in the same place) to exact an expresse promise of Continencie;The obli­gation of the Vow of Chastitie in ancient times. but so as at first, if a man breaking his Vow had mar­ried, he had committed a great offence; yet his marriage held. In which kind S. Cyprian in his Epistle to Pomponius, and S. Hierome to Demetrias doe speake of Nunnes, aduising them to marrie, if they cannot liue continently, as they had made Profession; because marriage by legal dispensation obtayned of the Bishop,S. Cyprian lib. 2. was at that time no sinne. And we meete with the same aduice in S. Epiphanius; and S. Augustin doth expresly dispute against those that denyed the marriage of such people to be good marriage.Epist. 11. S. Hierome Epist. 8. S. Epiph.

11. And wheras Pope Innocent the First, who liued in those times, and some Councels doe command, that such marriage should be broken-of, it is to be vnderstood that they appointed (for the punishment of the parties) that they should not liue togeather, which doubtles they might with good reason or­dayne; but they say not,Her. [...]2.1. Apostol. S. August. de Bono vid. c. 9. & 10. that the marriage itself was not valide; and yet this punishment was not euen in those dayes generally receaued and established in the Church. For Pope Leo the First, who liued litle more then twentie yeares after Pope Innocent, Conc. Tol [...]t. 27. q 1. c. vidu [...]. teacheth that it was a sinne to marrie, but sayth nothing of breaking the marriage. And Pope Gelasius, who sate in the yeare Foure hundred ninetie two, exhorteth such Nunnes to resume the s [...]ate from which they were fallen,S. Leo Epist. 92. c. 24. but doth not compel them, nor disannulle their marriages. S. Gregorie himself, who was more exact in this kind then anie of his Prede­cessours, in diuers of his Epistles and Decrees commanding such,Gelasius lib. 17 q 1. c. de vidu [...]. as were thus contracted, to be separated, and put into t [...]eir Monasteries againe; yet doth not say anie thing which enforceth vs to vnderstand that their marriage was inualide.S Gregori [...] vid. c. 27. q. 2. But rather we may gather, that their marriages did hold, by that which in one of his Homilies he relateth of his Aunt Gordiana, that hauing consecrated herself to God togeather with two of her sisters, [...] Hom. 31 in [...] after their decease, forgetting (as he speaketh) the feare of God, forgetting al shame and bash­fulnes, forgetting her Consecration, tooke a husband, and liued euer after with him

12. Wherefore the first (for ou ht we find recorded) that did not only forbid Religious people to marrie,Innocent the Second first disan­nulled ma­riages of Religious people. but make their marriages voyde, if they should chance to marrie, was Pope Innocent the Second, in a General Councel at Rome, in the yeare of our Lord. One thousand one hundred thirtie nine. And yet if we search to the bottome of it, we shal find, that though this was at that time first of al decreed by general consent of the Church, and brought into vniuersal practise, diuers Bishops notwithstanding had ordayned the same [Page 306] before in their particular Dioceses; for we reade in the Larger Rule of S. Basil, S. Basil. Reg fus. disp c. 14. that he that hauing once consecrated himself to God, and obliged himself by Vow, did afterwards passe to an other kind of life, did commit sacriledge. And againe in his Booke of Virginitie,I [...]em [...]n lib. de Vigi­nitate. he proueth the same at large, giuing this reason, because as it is adulterie and not matrimonie to couple with an other, while the husband or wife liueth; so for one, that is already espoused to Christ who liueth for euer,I [...]on Epist. 2. [...]an 6. & 18. it is adulterie to marrie at al. Now that S. Bas [...]l first ordayned and decreed this, is euident by that which he writeth in his Epistle to Amphilochius, where he sayth thus: Because now by course of time the Church of God is made stronger, and the number of Virgins is encreased, the marriage of Canons (that is, of Regulars) is to be disannulled, and they that are polluted therwith, are not to be admitted to the Blessed Sacrament, before they haue cleered themselues of that crime.

S. Iohn Chrysost.13. We find that S. Chrysostome doth write to the same effect in very weightie tearmes to Theodore a Monk that was fallen. And S. Ambrose in like manner to a Virgin that had forsaken her purpose;S. Ambrose. If she wil marrie (sayth he) as others doe, she committeth adulterie; she is made a slaue to death. Al which layd togeather doth proue, that Religious Vowes did alwayes make secular marriages vnlawful; but the force which they haue to make them voyde (which Diuines tearme the Solemnitie of the Vow) was by successe of time brought in by degrees; and is a great ornament, and withal giues great strength and worth to Religious courses; so that they not only yeald nothing to the ancient Institutes, but for matter of order and forme haue something in them, that is better and the more to be esteemed.

How Religious Orders haue descended to our times. CHAP. XXII.

HITHERTO we haue beheld, as I may say, the birth and yonger yeares of Religion; and it cannot be but to our much greater contentment, to see it now in the perfect growth, and as it were in man's estate; to which, we may truly say, it came about the yeare of our Lord Three hundred and fiftie, when in that Golden Age of Constantine, al parts of the Church of God began to flourish; and this not the least among them.

[...]2. The principal Authour of this so notable encrease, was that great S. Anto­ni [...], whome the wisdome of God may be sayd to haue furnished with plentie of al heauenlie guifts for this particular end. For it is euident, that before his time there were Monasteries and Religious people, by that which S. Ath [...] ­na [...] w [...]iteth in his Life, that he began this spiritual warfare in Monasteries, vnder the conduct of others, and in companie of them, by whose example an limitation, as [...]e writeth, he indeauoured so to benefit himself, that he be­came more per [...] in vertue euerie day then other, and picked out of euerie one [Page 307] of them some spiritual profit, as bees doe their honie. And stil burning with desire of greater perfection, he attempted to transport himself and his disciples after him more inwardly into the Desert, and further from the companie of men; and his sanctitie growing conspicuous to the world, it made such impression and change in mens minds, through the example which he gaue them, that the Deserts of Armenia, and Scythia, and Nitria, & of both the Thebais, and al Aegypt was filled with Monasteries gouerned by his wisdome and direction, he being as it were a general Father of them al.

3. We may wel say,S. Hilarion. that innummerable Monks and Religious people haue been deriued from this fountaine of Monastical discipline, and among others that renowned Hilarion (an other S. Anthonie in a manner) who,S. Hierome in his life. as S. Hierome writeth, was the first Founder of Monasteries in Palestine, wheras in al Syria, there had not been a Monk seen before him. He (sayth S. Hierome) was the Authour and Founder of this Conuersation in that Prouince; Our Lord IESVS had in Aegypt old Antonie; in Palestine he had yong Hilarion. And by his example there began to be Monasteries without number, and euerie one did striue to come to him, to recaue from him documents of heauenlie con­uersation; which he perceauing gaue the prayse to the grace of our Lord, and exhorted euerie one to haue regard to the benefit of their soule. Thus writeth S. Hierome of S. Hilarion.

4. About the same time in Greece, S. Basil, S. Basil. surnamed also deseruedly the Great, without any relation (for ought I know) to S. Antonie, but meerly out of his owne disposition and iudgement, did wonderfully aduance and set forward monastical Discipline, [...]p. 65. himself being a professour of it. And we may see it by what he writeth of himself in one of his Epistles. ‘We are accused, sayth he, that we haue men with vs that follow their deuotions, that haue renounced the world, and al temporal cares; which cares our Sauiour like­neth to thornes not suffering the word to bring forth fruit; they carrie about them them mortification of IESVS in their bodies; and taking-vp their Crosse, they follow God. As for my owne part, I would willingly giue my life to haue such iniuries layd to my charge, and to haue people with me that by my direction should haue made choice of such exercises. I heare indeed that in Aegypt there be men of such rare vertue; and perchance in Palestine they liue directly ac­cording to the Ghospel. I vnderstand also, that in Mesopotamia there be per­fect and blessed men.S Basil the first that wrote Rules.’ But we are children in comparison of the Perfect.

5. But it was not in number only that S. Basil aduanced Religious In­stitutes, but much more by Rules and Constitutions. For wheras before him, there was no other certaintie of their orders and manner of gouern­ment, then what either the inward vnction of the Holie-Ghost did inspire querie one, or the Gouernours, whom they had chosen, would bid them doe by word of mouth; S B [...]sil was the first, that drew certain Rules and orders, in themselues most holie, and most vseful for the direction of that manner of Conuersation. He appointed a time for Probation, at the end wherof they should al oblige themselues by Vow; he set downe a certain method of liuing, as what exercises of vertue they were to performe, what they were to auoyd as hurtful; he appointed certain punishments proportionable to the faults of the offenders; and ordered euerie thing with that wisdome and [Page 308] moderation, that they were not only presently admitted-of by al, and put in practise, but to this verie day the Monasteries of Greece and of al the Eastern parts haue no other Rule, but S. Basi [...]'s.

6. He brought also an other thing to passe; to wit, that wheras before, al that did make profession of a Religious course, did attend only to themselues, and to their owne priuate spiritual benefit,The first that brought Religious people to help their Neighbour. and therefore of purpose did shunne companie, as an enemie to their desired quiet; he brought this Diuine Philo­sophie as it were from the Third heauen, and planted it neerer citties and townes, that their Neighbour might reape fruit and commoditie by it. S. Gregorie Nazianzen doth cleerly testifye it of him in these words: To the end he might not only benefit himself but others, he first of al men thought of Monasteries, and brought that ancient and solitarie fashion of liuing of Monks,S. Gregorie [...]. de S. [...]sil. to a certain methode and order, neerer to Religion. ‘For perceauing, that they, who liued among others in the world, though they were careful to obserue a kind of Monastical abstinence, yet benefited others, and not themselues so much, because of force they must dwel in the midst of manie euils, contrarie to a quiet and perfect life; and on the other side, that they, who liue farre remote from companie in the Desert, are more constant in their good resolutions, and more vnited to God, but yet are but for themselues, because they want experience, and haue no communication at al with others; he laboured to ioyne both these kinds of life in one. To which purpose he or­dered the building of Monasteries not farre from companie, and would not haue them wholy separated; that when Charitie required, they might be at hand by reason of their neernes; and be otherwise confined within their owne limits, to the end that companie might not hinder their quiet; by which means they should neither be depriued of the employment which Charitie towards others would cal them vnto, nor their employment againe become vnpro­fitable, by reason of the multitude, but one help an other; and the life of Monks become fruitful by conuersation with them that liue in the world; and they againe learne quiet, and contemplation, and wisdome of the Monks; and be as the sea and the land embracing and helping one an other.’ Al this is out of S. Gregorie Nazianzen.

7. At this time when the Grace of God was so plentiful in aduancing Reli­gious courses in Greece and in al the Eastern parts;Monks in the West. we must not think that the rest of the world was depriued of this glorie. For S. Augustin writeth that he saw a Monasterie at Milan,S August. 1 conf. [...]. which S. Ambrose (as he speaketh) nursed vp; and S. Augustin himself (as Possidonius relateth) did found Monasteries of men and women in Africk,S. Anton. 3. p. tit. 24.14. which manie doe think (& among the rest S. Antoninus) that they were of the Institute, which now adayes we cal the Heremits of S. Augustin. For thus he writeth: S. Augustin, before he was Bishop, built a monasterie in a wood neer the cittie of Hippo;The Augustin triars, or Hermats of Sai [...]t Augustin. which monasterie both in his life-time, and after his decease grew to great greatnes, and diuided itself into manie branches in the bordering citties, but after some yeares was by the In [...]de, which the Barbarians made, dispersed; & some of the Religious came into Italie, others went to other places, til Innocent the Fourth, who was Pope in the yeare One thousand two hundred fourtie three, finding diuers other He­rem [...] dispersed heer & there, called them al togeather, and ioyning them both [Page 309] in Habit and Habitation, incorporated them to the Rule of S. Augustin, and withal commanded them to liue in Citties, that they might also benefit their Neighbour; which course his successour Alexander the Fourth did follow much more eagerly, being moued therunto by a heauenlie Vision, S. Augustin appearing vnto him with a great head, and a litle bodie; by which addition this Religion encreasing dayly more and more doth flourish, as we see this day, in the Church, and in the midst of the Citties keepeth the name of Hermits, which it had from the beginning, deriued from the solitude, which it profes­sed. But this hapned much later; wherfore let vs returne to the times of S. Au­gustin.

8. S. Hierome insinuateth,S. Hierome Epis [...]. 16. that much about that time Religious courses were brought vp to Rome, or rather notably encreased there. For writing in commendation of Marcella, he sayth, that wheras before, the purpose of Monks was not knowne in Rome, and no bodie durst by reason of the noueltie of it take vpon him that name, which as then was, in the opinion of the vulgar, vile and contemptible; Marcella hauing learned the manner of life of S. Antonie yet liuing, and of the Monasteries of Thebais, by meanes of the Priests of Alexandria, that were in banishment for feare of Arius, was not ashamed to make profession of that which she knew was pleasing to Christ. And erecting a Monasterie in a place without towne, by her example there grew to be manie Monasteries of Virgins, and an infinit multitude of Monks; insomuch that the multitude of them made that glorious, which before was contemptible.

9. Vpon these foundations Religion stil grew more and more, and descen­ded to S. Benedict his times,S. Benedict. which was a little more then a hundred yeares after; and we may gather it by that which S. Gregorie relateth of him,S. Gregorie 2. [...] c. 2. & 3. to wit, that R [...]manus a Monk before him, brought him his meate to the denne where he was retired; and that he was chosen Abbot by a whole Monasterie, when the Abbot therof was deceased, whereby we may see, that there were d [...]i [...]rs Monks in Italie before S. Benedict, where notwithstanding he is deseruedly called the Father and Patriarch of of Monks, because he did rayse Monasti­cal discipline to so great a height of sanctitie, and esteeme of wisdome, that he may be in a manner sayd to haue been the Authour of it. For hauing begun his Order in Monte-Cassino in the yeare Fiue hundred and twentie (as we find recorded) he founded, as it were in an instant, twelue Monasteries in Italie, and out of them drew other branches into France by S. Maurus, into Sicilie by S. Placidus, and by others into other places. And he did not only store Religion with an infinit number of subiects, but reformed the Orders of it.S. Gregorie 2. dis [...]. 3 [...] ▪ For he wrote a Rule which is yet extant and in practise, so ful of wisdome, that S. Gregorie speaking in commendation of it, calleth it very truly perspicuous in words, rare in discretion. Insomuch that as the East doth honour S. Basil, so the West doth honour S. Benedict, as the Authour and Father of Religion.

10. Out of this root, which he planted, diuers branches of seueral Fami­lies haue sprung, embracing the substance of the Institute of S. Benedict, but reforming, or adding, or slightly changing some things, and differing some­what from it.The Order of Cluny begunne by Odo.

11. The first and most ancient among them is the Order of Cluny, which was begun in the yeare Nine hundred and thirteen, by Odo Abbot of Cluny, [Page 310] and from him taketh the name. For the Institute of S. Benedict growing to decay, as al other things naturally doe in time, he being eminent both in learning and holines of life, endeauoured to restore it to the former per­fection, and effected it. By whose example most of the Abbots of Italie, Spayne, Germanie, and England applyed themselues to the reforming of their Monasteries with like successe and fruit, and vniting themselues to­geather, and concurring in one spirit, the authoritie of the Pope helping also therunto, they had a meeting euerie yeare, wherin they aduised and re­solued vpon such things, as might conduce to the maintenance of Religious discipline; and the change was so notable for the better, that it is obserued, that there were two thousand Monasteries restored and reformed.

Camal­dula.12. A branch of the same Institute is the Order of Camaldula, founded by S. Romualdus: who about the yeare of our Lord One thousand, seating him­self in the Mount Apennine, to the end there to follow a course of pen­nance and Religion, made such a change in the harts of men by the example and admiration of his sanctitie, that (as we find recorded) it was thought, that the whole world would haue become Religious, vnlesse he had hindred it. And there were so manie Monasteries built euerie where according to his Rule, that it may be in a manner accounted a new Order.

Valle- [...]rosa.13. The Order which is called of Valle-vmbrosa had the like beginning and successe, seauentie three yeares only after that of Camaldula. Iohn Gual­bertus was the beginner of it; who not only pardoning his enemie, whom he ha [...] in his power to kil (in regard he besought him by the Passion of Christ who suffered as that day, that he would spare him) but louingly embracing him, and telling him, that from that day he would take him for his owne brother, whome the other had killed; this fact of his was so highly pleasing of our Sauiour, that coming presently into the next Church, and praying before the image of a Crucifix which was of wood, the head of the Crucifix bowed downe vnto him, as it were, thanking him, and the noyse of the crack, which the wood gaue; was playnly heard by those that were present. And withal God planted in his hart a desire of being Religious; and fi [...]t he retired himself, and beganne a Religious course in his owne house, and afterwards in the Valley aforenamed, a place as then but meane and ob­scure, but not long after much renowned for the vertue of this blessed man. And his Order grew great in time, and diffused itself into manie branches.

The Ci­ [...].14. But the Cistercian Order is one of the noblest of them al, and the be­ginning therof as noble. In the yeare One thousand ninetie eight, in the rai­gne of Henrie the Fourth Emperour, and Philip the First King of France, R [...]bert Abbot of Molismes, finding that his Monks grew disorderlie by reason of the number of them, and of their great wealth, aduising with some of them that were more vertuously giuen (to the number of one and twentie, as it is recor­ded) transported himself to Cabillon, the chief cittie of Burgundie in those dayes; and chose his dwelling in a solitarie place called Cisleaux, from which the Order is named the Cistercian Order. But the Monks of Molismes [...]eclaming themselues in the meane time, were earnest with Robert to returne vnto them, which he did; and placed Stephen in his roome at Cisleaux, a man f [...]ruently giuen, and, as it is thought, the Authour of that separation. [Page 311] Their Companie was very smal, and continued so for fifteene yeares, that it was likelie to come to nothing; til S. Bernard inspired by God, coming vnto it, did not only vphold it, but made it wonderfully famous. For he put himself into that Monasterie with thirtie others, wherof three were his owne brethren; and not long after, the fame of his vertuous liuing breaking-forth of that ob­scuritie, he drew so manie to follow his footsteps, that sending his brethren and disciples abroad into the whole world, he founded one hundred and three­score Monasteries in his owne life-time.

15. Al these Families sprung out of the Rule of S. Benedict, which in those dayes did beare al the sway; insomuch that in al the Western parts it is hol­den, that there were no other Monks but they that professed that Rule, til the Charterhouse-monks began, which was some sixteen yeares before the be­ginning of the Cistercian Order; and the origin of them is wel knowne, and fa­mous. For a Doctour of the Law in Paris dying with great opinion both of learning and sanctitie, as he lay vpon the hearse, while the Di [...]ige was singing for his funeral, and manie assembled at it three seueral dayes togeather, spake alowde, one day that he was accused, an other day that he was iudged, and the third day that he was condemned. Wherupon Bruno a famous Doctour also of the same Vniuersitie, afrighted, turning to his Schollars sayd: And who then can be sa­ued, vnlesse he forsake the world? And presently betooke himself with six compa­niō to a solitarie place about Grenoble, esteeming it the fittest seate to retire him­self vnto, from the world. And it was reuealed to Hugo Bishop of that Diocese, that their resolution was from God; for as he lay in his bed, he saw (as he thought) the Maiestie of God descending vpon that desert place, and that himself was building a palace for him there, & anone he saw as it were seauen starres of great brightnes to rise by litle & litle from the earth in forme of a Co­ronet, farre vnlike to anie other starres both in fashion, and situation, and motion.

16. The Institute of the Carmelits, The Car­melits o [...] White-Friars. though it were brought into Italie about a thousand two hundred yeares after Christ, yet learned men doe de­liuer, that it is much more ancient; for we find that Iohn Patriarch of Hieru­salem in the yeare Foure hundred and twelue, being of this Order and the head of it,Wald [...]nsis de Sacram. tit. 9. c. 84. wrote a Rule for it; wherby it appeareth, that it should be yet more ancient then [...]his time. And there want not those (and among them Waldensis, an approued Authour) that are of opinion, that it began in the Apostles time in Mount Carmelus (and the name sheweth no lesse) in a Church which was the first, that euer was dedicated to the Blessed Virgin our Ladie in this world; and encreasing in number of subiects and houses through-out al Palestine, was dispersed by the Saracens that ouerranne the coūtrey; & they being rooted-out againe, it flourished as before, much about the yeare One thousand one hundred. This is most certain, that about foure-score yeares after this restoring of it, Albert also Patriarch of Hierusalem (a man lear­ned & wise) restored the Rule which Iohn had instituted, & augmented it very profitably; and about the time I sayd before, Pope Honorius the Third brin­ging diuers of the Religious of that Order into diuers Prouinces of Eu­rope, approued and confirmed their Rule, being wished therunto by our B. Ladie appearing vnto him in [...]a Vision, as it is reported; and [Page 312] not long after, Pope Innocent the Fourth made diuers Decrees in fauour of it, and tooke it into the protection and safegard of the Sea Apostolick. A happie Age, not only for the propagation of this Order, but for the instituting of foure other Orders, to wit, the Franciscans, the Dominicans, the Celestines, and the Seruites.

The Fran­ciscans or Gray-Friars.17. The Franciscans began in the yeare One thousand two hundred and twelue. For we find that this yeare S. Francis brought his Rule to Pope Inno­cent the Third, and that it was confirmed by him, they being as yet but few of the Order; but it was half a miracle to see how quickly it encreased; insomuch that not long after there met of them at a General Congregation at Assisi fiue thousand, and at the self-same time there were fiue hundred more that entred among them; so that in a short time they filled the whole world, and are now so manie of them, that being diuided into three branches, euerie branch of them is so populous, that they may seeme euerie one of them to be a great Order of itself.

The Do­minicans or Black- [...]iars.18. The Dominicans haue their name and beginning from S. Dominick, who being first a Canon-Regular vnder the Bishop of Huesca, laboured hard for ten yeares against the Hereticks of Tolouse; and then making some few partakers of his determination, he framed a new Rule and Institute, the end wherof should be to preach the Ghospel, which is the reason they are called Friar [...]-Preachers. And they write that it was first cōfirmed by word of mouth by Inno­cent the Third in the time of the Councel of Lateran; and afterwards in writing, by Honorius the Third, in the yeare One thousand two hundred and sixteen.

The Serui­ [...]es.19. Some sixteen yeares after, the Seruites began at Florence, at the time when the Emperour Frederick the Second, being at variance with Pope Gregorie the Ninth, and with the Church, wasted the Pope's territorie by al the meanes he could. For it is recorded, that seauen Gentlemen of worth, and wel able to liue, called by a voyce from heauen retired themselues to a hil that was not farre of, and liuing priuate there for some time, were discouered and made knowne to the world by their vertuous life, wherupon many adioyned them­selues vnto them; and being afterwards dispersed into seueral Prouinces, are growne to that encrease which we see. They are called Seruites, because they particularly professe themselues Seruants and slaues of the Blessed Virgin.

Celestines.20. Not long after the Celestines were instituted by Peter Morone. This man, as it is recorded of him, liued manie yeares in the Wildernes; but the austeritie of his life, togeather with the manie miracles, which he wrought, made him so famous in Italie, and throughout al Europe, that manie putting themselues vnder his conduct, they were distributed afterwards into seueral houses and countryes. And there being at that time a General Councel at Lions, and Pope Gregorie the Tenth present at it in person, he went thither, and procured his Rule and Institute to be approued by him in the yeare One thousand two hundred seauentie three. But the reason why they are called Celestines is, be­cause this very man some twentie yeares after being made Pope, called himself Celestin the Fifth, and euer after that name of his remayned to his Order.

C [...]hes-Friar.21. We must not let passe the Croches-Fr [...]ars, the beginnings of which Or­der two Popes, Alexander the Third, and the Sixt, in their seueral Breues, d [...] deriue from Cletus, S. Peter his successour; not that they liued in the manner [...] [...] [Page 315] them, which now we see, but that there was in those times a Companie in­stituted for the entertayning of Pilgrims that were Christians, specially if they were poore; which Companie being impaired by the cruel persecutions of those first Tyrants, and chiefly by Iulian the Apostat, Vrban the Second resto­red it in the time, when Christian Princes armed with the signe of the Crosse, went against the Barbarians, and happily recouered Antioch and Hierusalem. Alexander the Third afterwards did them manie great fauours, in regard that in his flight from Frederick Aenobarbe, they often and liberally entertayned him in their Hospitals, notwithstanding the sharp orders of the Emperour to the contrarie. Lastly Pius the Second in the yeare One thousand foure hundred and three-score, in a Councel at Mantua, when he was preparing a voyage to the Holie land, appointed that they should weare a purple Habit (it is not certain wherefore) wheras before they went in ash-coulour.

21. The beginnings of the Order of Mount-Oliuet in Italie are also famous.Mount-Oliuet. Blessed Bernard Tolomens is sayd to haue been the Authour of it, togeather with two others, whom he stirred-vp with an eloquent Oration, which in the Academic of Siena, where he was publick Reader of Philosophie, he made of the Vanitie of the world, as it were bidding it Adieu. For presently they retired themselues from companie to a hil not farre of, which was called Oliuet (from which the Order taketh that name) to the end they might with better com­moditie attend to a heauenlie life. This was in the yeare One thousand three hundred and twentie. And their feruour & strict liuing soone spred their fame, and drew others to imitate their course of life.

22. Not long after, to wit, in the yeare One thousand three hundred fiftie six,Iesuati. there began an other Order in the same citie of Siena, called the Iesuati. The founder of them was Ioannes Columbinus, who is sayd to haue been con­uerted by reading the life of S. Marie of Aegypt, vpon which he had fallen by chance, and suddenly changed therupon, lead a most holie life, ful of good works, and specially of the denial and contempt of himself; when diuers others following the same course, Pope Vrban the Fift returning out of France em­braced them louingly as a new and tender of-spring of the Church of Christ, and gaue them manie priuiledges.

23. Much about the same time the Order of the Heremits of S. Hierome sprung vp,Heremits of Sain [...] Hierome. which flourisheth chiefly in Spayne and Portugal. Peter Fernandez is sayd to haue been the founder of them. For leauing the Court of Peter King of Cast [...]le, in whose fauour he was both for his owne and his father's seruices, he first ioyned himself to certain Heremits, that liued a solitarie life; afterwards to­geather with some others, to whom he communicated his resolution, he tooke vpon him the Rule which S. Hierome first began in the cittie of Bethleem, and was afterwards continued for a long time, but as then decayed; and this he did first in the Prouince of Toledo. Then coming to Rome he brought this his now Rule to Gregorie the Eleuenth, who was then Pope, in the yeare One thousand three hundred eightie foure, which when it was confirmed by him, it quickly encreased in number of subiects and houses.

24. After these againe there arose the Minimes, about the yeare One thou­sand [...]oure hundred and fiftie;Mini [...]. people that in their life and Rule professe the un [...]l [...]tie, which their name maketh shew of. The head and Authour of this [Page 316] Order was Francis of Paula (a towne in Calabria) a man rare for Vertue, and as rare for a kind of facilitie, which he had of working miracles; so ordinarie with him, that we may say, he did them alwayes at his pleasure. Wherfore it is no wonder that his Order also graced with such a Founder, doth flourish so in Italie and, Spayne, and chiefly in France, and is so conspicuous in the world, that it may deseruedly stand in comparison with those that are more ancient.

Of the Religious Orders of the Clergie. CHAP. XXIII.

IF that be true, which we haue sayd aboue of the manner of life, which the Apostles held, and of the perfection professed in those times, as it is most certain; there was not only anciently a Reli­gious Order of Clergie, but absolutly the first Religious men that euer were, were of the Clergie. For seing Religion consisteth in three Vowes,The Cler­gie were at iust Re­ligious men. which I haue often mentioned, and both Reason and Authoritie conuinceth that the Apostles made them, why may we not say, & indeed openly maintaine, that they were Religious, and that Religious courses haue their ori­gine & beginning from them. And vpon the like certain grounds, we may also affirme the same almost of the whole Clergie of those dayes; for taking exam­ple by the Apostles, it was wholy framed and bred-vp to the like perfection. And as for Chastitie there is no doubt to be made, but they did vow it, when they tooke Holie Orders;Medin [...] lib. 2 de Can [...]n [...]. 36. for though some tooke Orders that had their wiues yet liuing, yet (as Medina and manie others affirme and proue) they were wont in that case to imitate the Apostles, who (as we sayd before) did voluntarily barre themselues of the vse of marriage. And euerie one of them vowed Obedience to his Bishop: wherof among other proofes, we haue this euident signe,Sulp in vit S Martin. that, as Sulpitius recordeth, S Hilarie hauing taken an af­fection to S. Martin by reason of his vertuous disposition, could think of no stronger meanes to oblige him, and bind him to his seruice, then by putting him into Holie Orders. and S. Gregorie obserueth,S. Gregorie [...]. 4. Reg. [...]p [...]st. 74. that euen in his time it was stil a custome in Rome, that in whatsoeuer Church a man had taken Orders, it was not free for him afterwards to departe from it. And both these things are to this day in vse in holie Church. For they that take Holie Orders, are obliged by solemne Vow to liue chaste, and they expresly pro­mise Obedience to their Bishop though vse and practise hath giuen a large scope to this second Vow; for wheras in those dayes they obeyed their Bishop exactly in al things, now they are obliged but in very few. But the Vow of Chasti [...]ie hath now as much force among them, as it hath among Religious pe [...]ple and maketh their marriage not only vnlawful, but absolutly voyde. As for P [...]uertie, if we regard that, which is now in vse, it were hard to proue it▪ but if we cast our eye vpon that which was anciently practised, nothing is [...] cleer. For anciently it was the order, that the Clergie should yeald vp their liue-lode, if they had anie, and possesse nothing in [Page 317] priuate to themselues. Wherof S. Hierome giueth good testimonie, yealding this for the reason, why from the beginning of the Church the Clergie did shaue their crownes; ‘to signifie, sayth he, the casting-of al temporal things, because contenting themselues with food and cloathing, they ought to haue nothing proper, but al things common.’

2. S. Prosper, Prosp. [...]ib. 2. de vitae Const. c. 9. an ancient writer, reporteth the same. It is fitting, sayth he, to haue possessions of the Church, & to contemne one's owne, for the loue of per­fection ‘For the possessions of the Church are not our owne▪ but common; & therefore euerie one that contemneth his owne, forsaking or selling that which he had, if he be chosen Prelat of a Church, he is made steward of whatsoeuer the Church hath.’ And beingeth the example of S. Paulinu [...] and S. Hilarie, who selling their patrimonie, distributed the money among the poore, & being after­wards both of them created Bishops, did carefully menage the Church-liuings.

3. That the Clergie did liue in common,The Cler­gie did liue in common. may be proued both by what we haue sayd, and by the Epistle of S. Clement Pope to the Clergie of Hierusalem, where he sayth: It is necessarie for euerie one to liue in common, but spe­cially for them that desire to serue God,C. 21. q. 1. c. Dilict [...]ss. and to imitate the life of the Apostles, and of their Disciples. S. Gregorie also writing to S. Augustin, willeth him to bring in among the Clergie of the Church of England (which was then bud­ding) the manner of conuersation which was practised by our fore-fathers in the Primitiue Church,S. Greg. in respons ad August. when no bodie called anie things his owne, but the pos­sessons,12. q 1 c. necessaria. which they had, were al common among them. And among the Ca­nons of Eugenia the Second, we find a Decree commanding, that the Clergie should haue one Refectorie,And did vow it. one Dormitorie, and so of the rest of the Offices. Finally that they were obliged to these things by Vow, Pope Viban testifyeth in his Epistle to al Bishops, R [...]f [...]rtur 12. q. 1. [...]. [...]. when after diuers other things, directing his speach to the Clergie, he sayth thus: ‘Whosoeuer among you hath vndertaken a com­mon life, and vowed that he hath nothing proper, let him take heed that he make not his promise voyd, but keepe carefully that which he hath promised God, that he may not heape vpon himself damnation, but merit; because it is better not to vow, then not to performe his Vow.’

4. By al which we may see, that in those dayes either al the Clergie, or in a manner al, specially they that did ayme at greater perfection, did make these three Vowes, and consequently were truly Religious men. In which also Di­uines doe agree;Medina lib. 5. de con­tinent. c. 10. and in particular Medina (a learned Authour handling this question of purpose) bringeth manie proofes for it, and among others, con­fi [...]meth it by the name of Canons which is yet in vse,Canons. and is as much to say, as Regulars. And moreouer he sayth, that the case of the Parish-Priest was also the same,Parish-Priests. and that it was not fr [...]e for them neither to possesse anie thing as their owne; but that in regard they must necessarily liue at large in their Parish, and could not be with the communitie among the rest, they were exempted; much af [...]er the manner that now adayes Monks are, when by command of their Superiours they are sent to gouerne a Parish. Thus he; and addeth that Po­uertie, in which Religion consisteth, was so proper to the Clergie, that it was rather by sufferance,Aug. 1.2. [...] vita. [...] q. 2. c carte. that they began to haue anie thing proper. And proueth it by tha saying of S. Augustin, wh [...] in one of his Ser­mons of the Common life of the Clergie sayth, ‘that heert [...]ore he was [Page 318] of a mind not to take anie into the Clergie, but those that would leade their life in common; but afterwards he altered his mind, least (which was worse) anie through hypocrisie; & dissembling should breake the Rule, and not satisfye his promise; and therfore from thence forward he would admit a man into the Clergie, though he would not liue in common.’ Out of which Medina doth argue, that the nature of the State requireth, that a man should professe Pouer­tie; and if al did not doe it, it was by sufferance and dispensation.

[...]o causes of relaxa­tion in the Clergie.5. And I imagin that the causes of this relaxation might be two: First, the great encrease of the number of the Clergie; for the number of Christians growing to that height, that they could not be holpen by few, and it being also a great ornament to the Church to haue manie Ministers, the feruour and zeale of perfection could not be so wel maintayned in so great a number. An other reason might be, because the farther times grew from the primitiue state of the Church, Charitie and the loue of God grew also more cold among men, self-loue and the affection to priuate commodities taking place; so that it was hard to keepe al the Clergie to that strict denial of al things; and yet some, that had more courrage and more feruour, maintayned it, and so applyed them­selues to the functions of the Clergie, that they performed also the offices of Religious people,S. Ambrose Epist. 2 5. and kept their wonted orders exactly. S. Ambrose com­mendeth Eusebius Bishop of Vercels for his diligence in this kind, ordering his Clergie so,‘that (as he speaketh) he required of them two things togeather: the continencie of the Monasterie, and the discipline of the Church. These being different in themselues, Eusebius (of holie memorie) first ioyned togeather in the Western part▪ & dwelling in the cittie, kept the orders of Monks, & gouerned his Church with sobrietie of fasting. For it doth greatly aduance the grace of a Priest, if he bind youth to the practise of Abstinence and the rule of Integritie, and barre them that dwel in the cittie, from the vse and conuersation of the cittie.’ Thus speaketh S Ambrose of Eusebius; making him, if we marke it, not absolutly the first Authour of this manner of liuing, but the erectour of it in the Western parts only; for it flourished in other Countries long before; as we find by that which P [...]s [...]d [...]nius writeth in the Life of S. Augustin, Possidonius in vit [...] Au­gustin. where he telleth vs, that S. Augustin practised it, erecting a Monasterie within his Church, where al liued at common charge, and did eate at the same table, and no bodie called anie thing his owne; and moreouer addeth, that this fashion of liuing, was first brought-in vnder the holie Apostles.Pius 4. bulla [...]t. incipit. sedi [...] Apost. apud Nanarrum in statur­ [...] 19. q. 3. in 6. & 7. [...] Regis. 10.1. [...] p [...]r. Pope Pius the Fourth speaketh to the same effect, when in a Bulle of his decreing certain things for the honour of the Canon-Regulars, he giueth this reason: because this Order was instituted by the Apostles. Nauarre cites the Bulle, and addeth manie things to like purpose. So that S Augustin also was not so much the first Founder as the restorer or Re­former of this Religious Order of the Clergie; and I meete with no man, that maketh anie doubt, but that the Order, which he did institute, is the same Order of the Canon-Regulars, which euen now I mentioned. For when S. Augustin dyed, and the cittie of Hippo was destroyed by the Wandals, Gela [...]i [...]s, an African borne, came to Rome with some Religious of that Order, and himself bein [...] afterwards made Pope, his Companions perseuered in the Re­ligious, course, which they had begunne; and the Church of Lateran was assigned them for their dwelling. Wherof we finde good testimonie to [Page 319] this day both in the ruines of that Monasterie, and in some of the Popes Bul­les, and specially of Pope Eugenius the Fourth.And their employ­ments. And it is vpon record, that their employments were to say Masse, to preach to the people, to minister the Sa­craments vnto them, and finally to performe al Priestlie and Apostolical fun­ctions, liuing in common togeather vnder Obedience to one Prouost or Su­periour, and hauing nothing of their owne. And it is certain, that Bonifacius the Eighth was the first that rem [...]ued these Canon-Regulars from their house at Lateran, after they had had possession of i [...] neere vpon eight hundred yea­res, and placed Secular Canons in their roome, giuing euerie one of them his part of the rents, which before were in common. And we haue manie proofes, that this Institute was not only in vse in Rome, but in most countries besides. For S. Dominick in Spayne was first for a time a Canon-Regular, and the Life and Epistles of S. Bernard shew that there were manie of them in his time in France▪ S. Bernard Ep. 3. & 81. for he relateth diuers things of them. There was therefore in those dayes this onlie Institute of the Regular Clergie, for ought we know, to wit, the Canon-Regulars, as I haue sayd. But in this our Age, by the special pro­uidence and wil of God, diuers other Orders haue sprung-vp much of the same kinde, and much to the aduancement of the Church, al of them labou­ring in the cultiuating therof, as in the Vineyard of our Lord, so much the more feruently and chearfully, and with more fruit, by how much they come vnto it with new strength and vigour, and, as fresh work-men, lesse wearied.

6. In which number we may with reason place this our Societie of IE [...]VS; which God in these latter dayes hath brought to light, to wit, in the yeare One thousand fiue hundred and fourtie, for in that yeare it was confirmed by Pope Paulus and Third, and established by decree of the Apostolick Sea. We wil here say nothing of the Founder therof, nor what beginnings it had, be­cause t [...]ings are f [...]esh in memorie, and knowne to euerie bodie. Only I wil shew briefly, after what manner it endeauoureth to couple Religious disci­pline with the functions of the Clergie, embracing, as much as may be, that which is best and principal in both the kinds of life. For whereas Religion chiefly consisteth in Pouertie, in forsaking the world, in departing from [...]lesh and bl [...]d, and in perpetual Obedience (which we may worthily cal the prin­cipal part of Religion,The Socie­tie of IESVS. and as it were the Essence of it) the Societie of IESVS embraceth al these things, and in particular so exact Obedience, that it ben­deth al the forces it hath to the perfect practise and exercise therof; yet it ma­keth account, that Obedience and to be eminent in the perfect abnegation of our wil and iudgement, is the peculiar marke, whereby the true and right children and subiects of the Societie are knowne and distinguished from al others. Now as for the manner of liuing of the Clergie, if we wil goe solidly to worke, we must chiefly haue an eye to that, which was instituted by the Apostles, as our heauenlie Maisters, which doubtles was very different from that, which now we see. For anciently it attended to the functions only of teaching and preaching the Ghospel, of instructing the ignorant in Christian doctrine, of ministring the Sacraments, and, in a word, to purge, illuminate, and perfect the soules of others; by which three [...]old employment the Ecclesia­stical Hierarchie resembled the Angelical, which is in heauen. The same kind of exercises, ou [...] Order hath vndertaken to put in practise, next after the sauing [Page 320] and perfecting their owne soules, attending to help and perfect their Neigh­bour, by word and worke, in priuate and in publick, at home and abroad, finally by al conuenient meanes that may be. Neither is it contrarie to the ancient practise of the Clergie,Schooles. that in our Schooles we apply ourselues to the teaching of children.Syn. 9. c. 4. & 5 Co [...]. c. Mog c 4 [...]. For we finde it decreed in ancient Councels, that Priests and Monks should haue schooles in their Monasteries and Churches, where the Faythful might send their children. And S. Basil mo­uing this verie question,S. Basil. reg Prou q. 29 [...]. Whether it be sitting, that among the Monks there be some Maisters to teach Secular children, he answered that it is very sitting and agrea­ble to the Ghospel, so it be done to the end, that togeather with lear­ning, they be taught deuotion and the feare of God. And there want not examples of manie Monks and Monastical Orders, that haue had Schooles, not only for their owne, but to teach secular people also; whereby this, which I say, may be confirmed. And so much concerning our Societie.

The state of the Clergie, and the state of Monks compared7. But to returne to the Orders of the Regular Clergie in general, we may easily guesse by what hath been sayd, how laudable a thing it is, to cou­ple two so profitable and excellent courses togeather, and how much it is to be desired. For the Order of the Clergie, and the Order of the Monks, are as it were two eyes, or two hands, or armes of the Church, wherof it hath vse in al occasions, both of them noble and excellent in themselues, and so fraught with their seueral commodities belonging to each of them, that whosoeuer shal compare them togeather, wil finde that they surpasse and are surpassed againe by one another. For in the Clergie the labour and industrie, wherewith they employ themselues towards their Neighbour, is remarkable, their diligence in preaching and opposing themselues to the power of the Diuel, and aduancing the glorie of God; their Priestlie Order and function, and the handling of the sacred Mysteries belonging therunto. In Monks we admire their Pouertie, hauing nothing, possessing nothing; the br [...]therlie loue and louing charitie and vnion which is among them, being, as it were, of manie members one bodie; the mutual assistance, which they haue by one another; their Obedience to Superiours, togeather with the lowlines of the state itself, and humilitie and other fruits, which Obedience bringeth. So that each of the states hauing manie excellencies proper to themselues, which ar [...] not in each other, what an excellent kinde of life must that needs be, which ioyneth them both togeather, and enioyeth the excellen­cies [...]f them both, togeather with the ca [...]e of their owne soules, which is pro­per to M [...]nks, attending also to the benefit and perfection of their Neighbour, which is the busines of the Clergie? And so much the more, because the ioy­ning of them togeather bringeth also more plentiful fruit in them both, then when they are exercised seuerally. For God doth bestow his gr [...]ces in greater abundance, when they are directed to the aduancing of his glorie in others; & (ordinarily speaking) the nearer the instrument of these spiritual effects is conioyned with God the principal Cause & Authour of them, the more be­nefit they worke in our Neighbour; and the coniunction is wrought by vertue, and chiefly by Humilitie and Obedience, both which belong intrin­secally to a Religi [...]us State.

8. But let vs spare our owne, and heare how S. Ambrose discourseth [Page 321] of both these liues,S. Am­brose. comparing them togeather. ‘Who maketh anie doubt, sayth he, but that these two, to wit, the functions of the Clergie, and the orders of Monks, are to be preferred before al the earnest deuotion, which is practised among Christians? the exercises of the Clergie being ordayned to ciuil and humane conuersation; the Monks accustoming themselues to abstinence and patience. They are seated, as it were, in the open theater of the world; these liue priuate and secret: euerie bodie's eyes are vpon them, these are hidden from euerie bodie. Therefore that noble Champion sayth: We are made a spectacle to this world. They are in the race, these are within the listes. They striue against the confusednes of this world, these against the desires of the flesh. They conquer the pleasures of the bodie, these doe shunne them. Their life is more pleasing, this is more safe; they gouerne, these restraine; yet both denye themselues, that they may be Christ's, because it is sayd to the perfect: He that wil come after me, let him denye himself and take vp his Crosse, and follow me. That life therefore fighteth, this stande [...]h aloofe; that ouercometh the allurements, this auoy­deth them; that triumpheth ouer the world, this bannisheth it; that cru­cifyeth, or is crucifyed to, the world, this doth not know it; that abideth more assaults, and therefore the victorie is the greater; this falleth seldomer, and preserueth itself more easily.’ Thus S. Ambrose, whereby we may cleare­ly see that which I sayd a litle before, how rare that course of life must needs be, where the excellencies of both these states are vnited togeather, seing that seuerally they haue so manie commendations in them, that it cannot but be an excellent thing to embrace either of them. And doubtles it is a hard peece of busines, and a maister-worke to conioyne them; but nothing is hard to God, with whome no word is impossible.

Of the great multitude of Religious, and Religious Orders. CHAP. XXIV.

HAVING discoursed briefly of the beginning and pro­gresse of Religious Orders, we wil spend a litle time in considering the number and varietie of the branches of them. For who is there, that calling to minde the infinite multitude of them, that haue professed this kinde of life in al Ages almost of the Ghospel, wil not greatly admire and be euen astonished? We haue spoken before of S. Antonie, S. Antonie whose fame and example drew so manie to forsake the world, & giue them­selues to a solitarie life, euen while the superstitiō of the Heathē, was yet strong in al coūtries,Ps. 64. [...]2. that we may truly say of that Age with the Royal Prophet: Thou [...] blesse the crowne of the yeare of thy benignitie, the fairenes of the desert wil grow fa [...], & the hillocks wil be gyrt with exultation. S. Athan. in [...] Anto [...]. Let vs set before our eyes that which [...] A [...]hmasius writeth of him and his disciples in his Life. ‘Vpon the hil, sayth he, [...] were Monasteries like tabernacles, ful of Celestial Quiers of people that spent their [Page 322] time in singing of Psalmes, in reading, and praying; and occupying a great ex­tent of land, they made as it were a towne among themselues, seuered from worldlie conuersation. Who is there, that beholding such a world of Monks, and taking into his consideration that heroical companie of people agreing in one, where there was neuer an il-one, no detraction, but a multitude of fol­lowers of Abstinence, and a continual striuing in matter of Pietie and good offices, would not presently breake forth into those words? How good are thy houses,Numb. 24.5 Iacob, and thy tabernacles, Israel? as woods that giue shadow, as a garden vpon riuers, as tents pitched by God, as Cedars of Libanus neere the waters.’

S. Hilarion.2. The like we may say of S. Hilarion; who, as S. Hierome writeth founded about the same time Monasteries in Palestine without number; and of Maca­rius a disciple of S. Antonie's, S. Hierome in [...]. renowned for sanctitie, and a Father of very manie,S. Ma [...]arius that followed his foot-steps. Of Cariton also it is recorded, that he built diuers Monasteries in Palestine;Cariton. and stil as he had finished them, he retired himself further into the desert.Isidorus. We reade that Isidorus was gouernour of a thou­sand Monks in one Monasterie.Apollonius. And Apollonius afterwards in the same Mo­nasterie enlarged, had fiue thousand vnder him. And vpon a hil of Nu [...], about a dayes iourney from Alexandria, there were fiue hundred Monasteries, that stood almost wal to wal, & al of them were directed by one Maister or Pre­sident. Palladius an anciēt Authour,Palla l. in hist Lausi. and an eye-witnes of manie of these things, relateth in the historie of his Pilgrimage, that he saw a Cittie, in which there were more Monasteries then Secular houses; so that euerie street and corner ringing with the Diuine prayses, which those seruants of God did sing, the whole Cittie seemed a Church. He also testifyeth, that he saw an infinit mul­titude of Monks in Memphis and Babylon, al of them singular for diuers guists of the Holie-Ghost; and that not farre from Thebae he met with Ammon, who was Father of three thousand Monks. What shal we say of S. Pacomius, Pacomius. who flourished about foure hundred yeares after Christ? of whome we reade, that in seueral houses standing not fa [...]re asunder from one another, he had seauen thousand disciples; and in the house, wherein himself liued, he had aboue a thousand with him, and al these he diuided into foure and twentie Companies, according to the foure and twentie letters of the Christs-crosse-row, that he might the better take an account of them. Palladius also writeth, that he saw Serapion ▪ Serapion. when he had ten thousand Monks vnder him, distributed into seueral houses. And S. Herome in the Epitaph of Paula maketh mention,S Hi [...]r in Ep [...]t [...]ph. Pau [...]ae. that when she went into the desert to visit those holie Fathers, there met her (as he spea­keth) innumerable troupes of seruants of God; and that she was so taken with that sight, that forgetting her sex, she had a great desire to dwel amidst so manie thousands of Monks. And whose Celle (sayth he) did not she goe into [...] at whose feete did she not cast her self? she made account, she saw Christ in euerie Saint.

[...]3. And as the number of Monks was infinit, the multitude of Religious women was litle lesse; as we finde recorded chiefly by Theodoret in the end of his Religious Historie; where he sayth, that there were infinit Monasteries of them throughout al the Eastern parts, in Palestine, in Aegypt, in Asia, Pon [...], Cilicia, Syria, and in Europe also. Because, sayth he, since our Sauiour was [Page 323] borne of a Virgin-mother, the fresh fields of Virginitie are euerie where mul­tiplyed.

4. And to the end we may not thinke,The great order, that was among them. S Hier. Ep. 22. that in so great a number there was much disorder and confusion, as it falleth-out in a throng of people, it wil not be amisse to set before our eyes that which S. Hierome writeth of the or­der of those times. The first thing they agree vpon, sayth he, is to obey their Superiours, and to performe whatsoeuer they shal command. ‘They are di­stinguished by tens and hundreds, so that euerie tenth man is ouer the nine, and againe the hundredth Superiour hath ten gouernours vnder him; euerie one liues by himself alone, but their Celles are close one to another. Their or­der is, that til the Ninth Houre they goe not to one another, vnlesse it be the Decurion [...] I mentioned, to comfort those, that are vnder their charge, if anie one of them chance to be troubled in his thoughts. After the Ninth Houre they meete al togeather, they sing Psalmes, they reade the Scrip­ture as it is prescribed them, and when they haue ended their prayers, they al sit downe; and he, whome they cal their Father, standing in the middle of them, beginneth his speach. While he speaketh, there is such silence, that they dare not looke vpon one another, nor spit. The commendation of the speaker, be the teares of the hearers; their teares trickle softly downe their cheek [...]s, and their grief breakes not fo [...]h into sighes. Then the meeting breaketh-vp, and euerie companie sits downe at board with the Father of it, and they wayte vpon one another by weekes. There is no noyse, while they are at their meate; no bodie speaketh while he eateth. Then they rise al togeather, and hauing sayd Grace, they returne to their Celles. There til euening they dis­course euerie one with those of his owne Companie, and say: Did you not marke this man or the other? what a grace he hath? how great his silence was? how graue was his carriage? If they perceaue anie bodie to be weake, they com­fort him; if feruent in the loue of God, they exhort him to follow it. And be­cause, setting aside the times of publick prayer, euerie one watcheth in the night in his owne Celle, they goe to euerie Celle; and laying their care, they listen carefully what they are doing. If they finde anie one more slow then others, they doe not rebuke him, but taking no notice that they know anie thing of it, they visit him oftener; & beginning themselues first, rather encou­rage then compel him to pray.’ Thus S. Hierome writeth of them, & much more to the same effect.

5. Let vs returne to our former discourse of the multitude of them; which we must not attribute so to the happie fruitfulnes of those times,The multi­tude of Re­ligious in S. Bene­dict's dayes. as to thinke, that with time also it shrunk away. For we finde the like encrease of number in S. Benedict's dayes, & also in later Ages. Tritemius, who liued about the yeare One thousand foure hundred and foure-score, speaking of the encrease of his Order, bringeth for proofe therof,Tritem. l. 1. de Vivi [...] Il­lustr. c. 2. that in his time in the onlie Prouince of Ments there were one hundred and twentie foure intire Abbyes yet standing, besides ten others, that were drawne out of them; so that by this one Prouince we may guesse at the largenes of the whole Order. And it is no wonder there should be so manie, if we consider, what he adde [...]h further, that there was a time, when they had fifteene thousand Abbyes,S. Bernard in vit. Ma­lachi [...] besides Priories and other less [...]r Monaste­ries. S. Bernard also in the Life of S. Malachie recordeth that in Ireland there was [Page 324] a Monasterie,Monaste­ries in Ire­land. the head of manie Monasteries, out of which manie thousands of Monks had been bred; and sayth further of it thus: ‘A holie place indeed, and fruitful of Saints, bringing forth abundant fruit to God, insomuch that one onlie childe of that holie Congregation, whose name was Luanus, Luanus. is reported to haue been himself alone Founder of a hundred Monasteries; which I speake, that by this one the Reader may gather, how infinit the rest of the multitude was. In brief, the branches therof haue so filled both Ireland and Scotland, as we may thinke, that those verses of Dauid did chiefly foretel of these times: Thou hast visited the earth, Ps. 64.20. and made it drunk; thou hast multiplied to enrich [...]; and in like manner the rest, which followeth. And these swarmes of Saints haue not only spread themselues in the Countries aforesayd, but haue also, as it were, ouerflowne into forraine parts.S. Colum­banus. For S. Columbanus coming from thence into this our Countrie of France built the Monasterie of Luxouium, and raysed there a great people. And thereport is, that the number of them was so great, that they continued among themselues the Diuine Seruice day and night, one companie succeeding stil an other,S. Bernard. that there was not a minut of time free from singing prayse to God.’ This S. Bernard relateth of others; and we may say the like of himself and his Familie; for in a short time it encreased so fast, that it was euen a miracle to see it. For while he was at Clairenaulx, and his companie was as yet but smal, he saw in a Vision a multitude of people of seueral states and con­ditions and in seueral attires flocking downe the adiacent hils in that abun­dance, that the place was not able to contayne them.

The Fran­ciscan-Fryars.6. What shal we say of later Orders, especially of the Franciscans, who seeme to haue been particularly blessed in this suddaine and large propagation of their Order. For whereas they are distinguished into seueral branches, al deri­ued from one Founder S. Francis, the sole Order of the Obseruantines, as they cal them, did reckon of late yeares, that they were in number about a hundred thousand Religious. Finally it wil not be hard to shew, that the number of Re­ligious people in these our dayes is in a manner infinit; and there is apparent reason for it,The num­ber of Religious in these dayes. besides that we may see it with our eyes. For Religious Orders ha­uing flourished now so manie Ages, so manie of them anciently instituted, so manie new ones growne-vp in succeding times, those of old haue stil cōtinued, and the new ones haue been dayly encreased to an excessiue number. Which makes me think, that the number of Religious people cannot only not be lesse then anciently it was, when there was such abundance of them, but must needs be somewhat greater then in those times. It may be, that then the num­ber of them made a greater shew, because al that would be Religious, betooke themselues to two or three Orders (for in those dayes there were no more) now we doe not reflect so much vpon the great number of them, because they are diuided into manie Houses and Families. And what greater commendation can we desire, or proofe of the excellencie of this kind of life? This being in a manner the selfsame blessing, which anciently God promised to the Iewes, as an euident token of his fauour and presence with them; My eye shal be vpon you, and I wil make you encrease; Leuit. 26.9. you shal be multiplyed, and I wil confirme my couenant with you.

5. Yea it is an apparent signe of great perfection; for as by course of nature, a thing must first be rightly composed, and growne to perfection in the kind [Page 325] it is in,The multi­plication of Reli­gious peo­ple a signe of perfe­ction in Religious Orders. before it bring forth an other like vnto it; as we see in al herbes and plants, and more apparently in al kinds of beasles & in men also: insomuch that the abilitie of engendring an other, is a signe of abundant strength & vertue in the thing it engendreth: so in this supernatural kind of life, this excessiue en­crease, which I speake of, argueth abundance of great perfection and san­ctitie, which were not much to be admired, if Religion were a course of licentiousnes and libertie, which worketh much vpon Sense, and draweth the flesh & bloud after it. But it is quite cōtrarie; for it taketh those things quite away, which are anie way pleasing to our bodie, and prescribeth others, which are opposite to Nature, as pouertie, paynes-taking, contempt of our selues, voluntarie afflictions, and a perpetual carrying of our Crosse. So that this great concourse to Religion generally of yong people, wel borne, and wel bred, in those yeares and that education, which naturally abhorres al hardnes and au­steritie, must needs be a signe, that there is something Diuine in Religion, and there can be no other cause giuen of it.

8. Moreouer the multitude of Religious Orders is a great ornament to the Church of God.An orna­ment to the Church. S. Bernard in Apol. For, as S. Bernard doth rightly and prudently ob­serue, the Church distinguished into so manie different Orders, is as the Queene, of whome we reade in the Psalme, that she was clad round with varietie;Ps. 44.20. and in it we behold the garment of seueral colours, not of that Ioseph who saued Aegypt, but of him that saued the world; and a garment without seame, Gen. 31.3. in regard both of the inuiolable charitie, and the vniforme difformitie which is in it. And besides this beautie, which S. Bernard heer speaketh of, it is a great honour, and a great benefit to the Church. An honour, because as in the Courts of Princes, so in this Court of the Eternal God, which is the Church, it is both honourable and Maiestical to haue seueral degrees of seruants, distributed into seue­ral ranks, and different both in their attire, and offices; and it doth much set-forth the glorie, and seruice of God, and of CHRIST our Bride▪groome; and for the Church his Spouse and Bride, nothing could be more glorious of more magnificent, then to resemble in this so neere the order and varietie of the heauenlie Hierusalem; in which there is not one Order of Angels only, but manie Orders, manie Hierarchies of those Blessed Spirits, like in nature, and yet different in degree and office, con­spiring al in the perpetual seruice of God.S. Thomas 2.2. q 18 [...] ar. 2. To which purpose S. Thomas sayth both learnedly and wittily, that as in natural things God made such varie­tie of them, to the end that the seueral qualities and perfections, which are in them, might be the more knowne, the more they were dispersed into ma­nie particulars: ‘So in the order of Grace, the multiplying of States, and Offices, and Functions, makes that the fulnes of Grace, which flowes from CHRIST our Lord and Sauiour, as from the head and fountaine, is cōmunicated to more particulars, & in more differēt fashions. By which, CHRIST himself is doubtles more glorified in regard that both the force of his merit, & his liberalitie in gi­uing, is much more conspicuous to the world by this meanes.’ And addoth, that the beautie of the Church is also much encreased and graced by it, as we touched before; because Order is of itself a comelie and graceful thing, and Order cannot be but among manie; and he accommodateth that saying of [Page 326] the Apostle to this purpose: In a great house there are not only vessels of gold and siluer, but of wood, and earth.

2. Tim. 2.20.9. And doubtles it is also a great benefit to the Church, because euerie Religious Order proposing some particular thing to itself, at which it chiefly aymeth,Varietie of Reli­gious Or­ders a be­nefit to the Church. it compasseth that, which it hath in hand, better and with more per­fection; because it attendeth wholy to that one thing. For manie businesses be of that nature, that they hinder one an other; others are more easily and more sweetly brought to perfection, if they be vndertaken seuerally. Wherefore, as Aristotle sayth, the bodie of man is naturally framed so, as euerie Sense hath a seueral member, and instrument, as it were, appointed for it, to the end they might not hinder one an other,Aristotle. 2. c. 1. if there were occasion to exercise seueral functions at one time: so in the functions of Grace, it did much more beseeme the bountiful and magnificent wisdome of God to distribute to se­ueral particulars the work and reward, which he hath appointed. And as it is both decent and beneficial for a Cittie to haue trades-men of seueral profes­sions, some working in wool, others in iron, or timber, and the like, to the end al may haue sufficient to cloath and maintaine themselues; and not only there be seueral trades on foot, but seueral particulars working at one trade and occupation, to the end things may be the more plentiful; so in this spi­ritual Cittie of God, because very manie things are required to bring a man to Heauen, out of his infinite wisdome he hath prouided, that we should haue plentie of them by meanes of the seueral Religious Orders which are erected.

10. The Church of God stood in need of Prayers, to releeue it in al dangers and difficulties that doe occurre, and for a continual defence and rampire in al occasions. Therefore God prouided certain Orders that should employ them­selues wholy in Contemplation of Heauenlie things. It needed Fastings and other austerities, both to appease the wrath of God bent against the sinnes of men, and that they might haue good example to imitate. To which purpose there are other Orders founded, which giue themselues most to this kind of [...]igorous life, professing it in their outward habit, and long abstinence, and ext [...]came pouertie. It wanted Sermons and teachers, and some that might pri­uately instruct the people, and heare Confessions. The prouidence of God hath furnished al these, and appointed seueral work-men for them, giuing them both wil and abilitie to performe euerie one his seueral function: whereby this Cittie of God, as I stiled it before, hath al the helps, which can be thought either necessarie or vseful for out eternal welfare.

11. And there is one thing in it worthie to be obserued, because it shewes the goodnes of God very apparently, & his particular prouidence ouer man-kind. For as when a sick man hath lost his stomack,Seueral di [...]p [...]sitiōs re [...]ui [...]ed seueral Orders. the Physicians as much as they can, doe order such meates for him, as he hath least auersion from, and doe pro­pose of themselues diuers kinds vnto him, that he may take a liking to some one of them: so because secular people through multiplicitie of earthlie busi­nesses had lost their appetite to heauenlie things, and al desire and feeling of them, God of purpose hath prouided, as it were, seueral spiritual dishes, dressed and seasoned by particular men seueral wayes, that they, that could not away with one, might be taken with an other.

[Page 327]12. An other reason also might be, and that very necessarie, because God out of his infinit goodnes would prouide for al, and as it were prepare the way for euerie bodie, that had a mind to be perfect in vertue. For people are of seueral natures and dispositions, seueral inclinations and abilities, euen of bodie. Some loue to be alone, others in companie; some cannot abide to haue litle or nothing to doe, others cannot away with businesses; some haue their health wel, others are but weake, and are not able to take much paynes, or endure anie hardnes, so that euerie one of these was to be prouided for, and to haue as it were a seueral diet by himself, which might agree with his health and complexion; and the sweetnes of the prouidence of Almightie God, which he alwayes vseth, and neuer fayleth-of in the gouernement of mankind, could not but order it in this manner.

13. And finally his Diuine wisdome, in this multiplication of Religious Orders, had a respect also in the prouision of new supplyes to the Church, which being fresh and intire, might themselues fight the more valiantly, and encourage others also to pul-vp their spirits, who were perhaps euen wearie with fighting. For it is ordinarie, that they, who come last, are more feruent, and either by their example, or for shame, or for other reasons, others take hart and courrage by seing them: by which meanes, feruour is alwayes main­tayned in the Church of God, because these new sparkes, which euer and anone are added, keepe life and fire in it.

Of diuers Religious men, that haue been eminent both in learning and sanctitie. CHAP. XXV.

AS among the proofes for the Catholick Church it is none of the least, that so manie eminent men haue been of it, of whome it is scarce credible that anie one much lesse that al should erre; so in my opinion, we may vse the like argument in commendation of a Religious course,The grea­test part of the most eminent men haue been Re­ligious. that seing so manie rare men haue embraced it, their sole example and authoritie is forcible enough to conuince that it deserueth al prayse and honour, specially the number of them being so great, that if we would stand to reckon-vp al, that haue been conspicuous for learning and sanctitie in the whole Church of God, we should without al question find, that the greater part of them al haue been Religious For if Religion brought them to so much eminencie in both these rare qualities; what can be better, what more beneficial then a Religious state? If being before so eminently qualifyed they betooke themselues not­withstanding to Religion, this were ground sufficient to extol a Religious course, that men so eminent would professe that kind of life; such men, I say, as it cannot but be both safe and commendable to follow them. And if whole Citties and Countries doe esteeme it a glorie to haue had some one or two [Page 328] among their inhabitants, singular for Learning, or Militarie discipline, and keep them vpon record in their Annals and Chronicles, boasting themselues of them to al posteritie, as if the prowesse of one particular man did redound to the honour of the whole communitie; how much more reason hath Religion to glorie and boast itself of so manie rare men, that haue been bred in it? For it is but by chance, that a man was borne at Rome, or at Athens; and he, that was borne there, had no part of his choice in it: but these men entred into Re­ligion vpon good consideration & of set purpose, because they knew the good that was in it. So that the more eminent they were, the more honour they did Religion by embracing it; first, because they would neuer haue set their affec­tion that wayes, but that they knew it deserued al loue: secondly, because the renowne, which they brought with them, could not but adde much grace to the dignitie which Religion had before of itself. And the number of them, who became Religious, and were eminent and famous in the world, is without num­ber; wherfore we wil not striue to reckonvp-al, because it would be an endlesse labour, but confine our selues to those, that haue coupled exquisite Learning with singular Vertue; and among these also we wil only pick-out the chiefest in euerie Age; and first the Grecians, then those of the Latin Church.

Serapton.2. Serapton doth first present himself, as ancientest of them al, about the yeare of our Sauiour One hundred ninetie three. It is recorded of him, that being in his youth brought-vp in Monastical discipline, he was afterwards chosen Patriarck of Antioch, the Eighth in order after S. Peter the Apostle; and that he was the learnedst and eloquentest man of his time, and wrote manie excellent things for the benefit of posteritie.

Pamphilus.3. Pamphilus, a man not much inferiour in al things, liued not long after, to wit, in the yeare Two hundred and eleuen; he was also accounted the emi­nentest of his Age for learning;S. Hierome [...] p. Eccl. and S. Hierome maketh mention of the great Li­brarie which he had, and being put to death vnder Maximian the Emperour for the Faith of Christ, added the glorie of Martyrdome to the commendation of the Religious life which he had lead.

[...]u [...]ian.4. Much about the same time, Lucian, who from his tender yeares was bred-vp a Monk, was also famous for learning; and, as Suidas writeth of him, taught a Schoole at Antioch, out of which manie rare men proceeded; at last the same Maximian hauing caused him to be imprisoned, and commanded that nothing should be giuen him but such meat as had been offered to Idols, he there perished by famine.

[...]5. Iohn Cl [...]macus is worthie to be reckoned in the number, who about the yeare Three hundred and fourtie, was a Monk in Mount-Sinai; and honoured his times not only with his exemplar life, but with his good exhortations and writings.

[...].6. To whome Eff [...]em Lyrus is nothing inferiour; he, whome S. Basil was told by [...] what he was, when he came once to visit him; and being made [...] by him could neuer be perswaded to say Masse, he thought so humbly [...]; yet he performed other Priestlie functions with great applause, [...] and instructing the people with such eloquent perswations, [...] that he is [...] had one of the fluentest tongues of his Age. And he wrote also manie things, which (as S. Hierome reporteth) were wont to be read [Page 329] publickly in most Churches of the East, next after the holie Scripture.

7. But none were so conspicuous in those dayes, as S. Basil himself,S Basil. and S. Gregorie Nazianzen, S. Gregorie Nazian. both equal in learning, and sympathizing in affection, and in their manner of life. For S. Gregorie sayling to Athens, and being in great danger vpon the sea,Vide Russin lib. 11. vowed to be a Monk, if he might escape with life; which Vow, when at the end of his studies he was resolued to performe, he drew S. Basil with him, who had been his familiar friend during that time. And for thirteen yeares togeather giuing themselues in a Monasterie to the studie of Scripture only and of Diuinitie, they aduanced themselues so farre in them both, as the whole world is witnes, by the great benefit, which it feeleth. After which time S. Basil was made Bishop of Cesarea; and S. Gregorie first of Nazianzen, afterwards of Constantinople. The things which both of them did, and suffered, and haue left written, are so knowne, that it is needlesse to repeate them. Only I thought good to obserue, that they retayned alwayes b [...]th of them such a loue to a Monastical life, that S. Basil togeather with his Pastoral Charge did euer ioyne the practises of Monastical discipline; and S. Gregorie giuing-ouer his Charge, betooke himself to his home, and there gaue himself wholy to the priuate exercise of those, that liue in Monasteries, til his dying-day. And we shal haue no cause to think it strange, if we consider what himself writeth of himself in a certain Oration, wherin he giueth this reason, why refusing a Bishoprick which was offered him, he fled into Pontus; to wit, because he was so much taken with a Religious life, that he could not be perswaded to leaue it; ‘Which life, sayth he, I hauing had so great an affection vnto it from my youth, as few, that haue giuen themselues to learning, may compare with me, and hauing vowed it to God when I was in extremitie of danger, and moreouer practised it to these yeares, and encreased more and more in the loue and desire of it by the verie practise, I could not suffer myself to be drawne out of it, no more then out of Sanctuarie.’

8. Next after these we may reckon S. Epiphanius, S. Epi­phanius. who was certainly a very rare man. He was borne of Iewish parēts; but meeting one day with Lucian a Monk, and beholding a Bowle of light descending ouer his head, was so inflamed not only with the loue of Christian Religion, but also of a Monastical life, that re­soluing presently vpon it, he would needs put himself into the seruice of God in his Monasterie; and wheras the Monasterie before was of no note or fame, by his presence it came to be greatly renowned. At last being chosen Bishop of a certain place, & putting himself into the first ship he met, with intent to auoyd it, he fel vpon the same pikes which he laboured so much to escape. For arriuing at Salamina in the Iland of Cyprus, where they were treating about choosing a Bishop, by Diuine instinct, and the general voice of al, he was there conse­crated Bishop, though with much repugnance and reluctation on his part.

9. What shal we say of S. Iohn Chrysostome, S. I [...]hn Chrysostome. who flourished about this time also, to wit, in the yeare Foure hundred? For we reade of him, that while he liued in a certain priuate Monasterie, an Angel appearing to Flauianus Pa­triarck of Antioch, in a great light, willed him to goe to Iohn Chrysostom, and consecrate him Priest; and in like manner at the selfsame houre and time, the Angel appeared to Iohn, and willed him to follow Flauianus, in whose Church for twelue yeares togeather he did God great good seruice; and from [Page 330] thence being made Archbishop of Constantinople, he tooke so much paynes, & went through so manie troubles, what with preaching, what with writing, what with prouiding for the Common good, and withal was so tossed and turmoiled through the enuie of his opponents, & the power of Princes, against whome he stood with great courage, that dying in banishment, and in great miserie, besides other titles of honour and commendation which he deserues, he may worthily be styled a Martyr.

S. Iohn Da­mascen.10. S. Iohn Damascen was also a very famous man about the yeare Foure hun­dred and thirtie. His Workes, which are yet extant, doe sufficiently testifye his learning; & his life was ful of holines grounded vpon the deep foundation of Humilitie and Mortification. Al which he oweth to an other Monk, that being led captiue into Syria, became Maister to S. Iohn Damascen; and in short time put al his learning into him.

11. There were others also lesse renowned then the former, but yet were rare men, as Nilus, Isaacius, Eutimius, Diademus, Anastasius, and that great Bessarion, B [...]ssarion. who in the yeare One thousand foure hundred thirtie nine, was the chief actour in the Councel of Florence, in the reconciling of the Grecians to the Latin Church, and solidly confuted both by word of mouth, and afterwards in writing, the Bishop of Ephesus, that was the only opponent in that busines. And being deseruedly esteemed one of the learnedst men of that Age, and besides hauing so much zeale and pietie, he was made Cardinal by Eugenius the Fourth, and did greater matters afterwards for the aduance­ment of the Church of God. And this shal suffice concerning the Grecians.

S Hierome.12. Among the Latins, those two lights of the Church, S. Hierome and S. Augustin, doe by right challenge the first place. And as for S. H [...]erome, it is euident,S Augustin. that he was a Monk from his youth, and neuer forsooke that course of life; though we find that he trauelled to Rome, and to Antioch, and other places. Insomuch that when Paulinus Bishop entreated him, and in a manner compelled him,S. Hierome Ep. 62. to take Holie Orders, he yealded, but vpon this condition, that he might not forgoe his Monastical profession, as himself writeth to Pan­machius, giuing this reason, because he would not haue that taken from him vnder the title of Priesthood, for which he had forsaken the world; wherefore though he were made Priest,Idem Ep 60. he neuer suffered himself to be ranked among the other Clergie, nor would he spend his labours in preaching to the people, though he was much importuned vnto it by Epiphanius, as himself writeth in his Epistle to Iohn B [...]shop of Hierusalem. ‘Finally growing now in yeares he re­turned to Hierusalem, and wheras Paula had built two Monasteries at the Manger of our Sauiour,Idem Ep 26. at her owne cost and charges, one for women, an other for men, he tooke vp his rest in this that was for the men, & enlarged it at his owne expenses. For to this end (as he writeth) he sent his brother Pau­linian into his owne countrey, to sel the decayed Mannours which had escaped the hands of the Barbarians, and the rest of his patrimonie, to the end he might haue roome to entertayne the multitudes of Monks, which flocked to him from al parts of the world, and did (as he speaketh) in a manner ouerwhelm: him.’ And we may gather also that he had the gouernment of the said Monaste­rie in his hands,Idem in lib [...]. Hi [...]m. by that which himself writeth in an other place, that he was forced to dispatch his Commentaries vpon Hieremie by peeces, by reason of the [Page 331] number of those that came to the House, and of the charge of the holie Brethren, and of the Monasterie.

13. As concerning S. Augustin, S Augustin Ep 29. q. 4. though the course of life, which he lead, be sufficiently testifyed and knowne by that which seueral Authours haue left written, and chiefly Possidonius, yet it wil not be amisse to heare what he sayth of himself. ‘I (sayth he) who write this, haue been much in loue with the perfection of which our Sauiour speaketh to that rich yong man, saying: Goe, sel al thou hast, and giue to the poore, and come follow me; and not by my owne forces, but by the help of the grace of God, I haue perfor­med it. And I know more then anie other man, how 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,Idem 3. contra Petilian. c. 40. 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,S. Paulinus. 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,S. Hierome Ep. 13. 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:S. Martin. for though he had not tha [...] 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 [Page 332] inwardly acquainted with him) he obserued Religious discipline to hi [...] dying day, togeather with foure-score other Monks, and in extreme ri­gour of pouertie, wheras most of them were nobly borne, and daintily bred.’

Iohn Cassian.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.

Eucherius17. 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.

Prosp [...]r.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.S. Ful­gentius of Ruspae. The passages of his life, and his writings, are ful of great learning, which he shewed chiefly against Hereticks, from whom also he su [...]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.

Cassiodorus.20. Cassiodorus. was ful as famous as he, once a Senatour of Rauenna, and Chancelour to Th [...]odorick king of Italie; but detesting his companie after that he had slayne B [...]et [...]us, and forsaking him, and the world also, he founded the Monasterie of Clas [...]is for the Benedi [...]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 fi [...]tie.

21. Who can commend S. Gregorie the Great as he deserueth, [...] who liued some fi [...]tie yeares af [...]er? or who can sufficiently admire his sanctitie, or the abun [...]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.

S. Gregorie [...]22. S. Gregorie of [...]our [...] 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.

Eutropius.23. In Spayne Religion hath had the honour to haue Eutropius, first conse­crate! to our Sauiou [...] Christ from his youth, then Abbot, afterwards Bishop of Vale [...] about the yeare Six hundred and ten.

Isi [...]orus.24. Isidorus also, after he had spent much of his life in a Religious course, was made Archbishop of Seuil.Ild [...]onsus. 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 [Page 333] 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;Caesarius. 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,Veneralls Bede. 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 the holie Fathers. And because in his life-time he could not be styled Saint, they styled him Venerable; which title remayneth stil in his Workes after his death. But that he was blind, as the vulgar reporte of him, is altogeather false and forged.

27. S. Anselm [...] also flourished in England about the yeare One thousand and foure-score.S. Anselm [...]. He was first a Monk, then chosen Archbishop of Can­terburie; and by the holines of his life and learnednes of his writings, which are yet extant, hath gotten himself much renowne, and done much honour to Religion.

28. And besides these, there haue been manie others in seueral Religious Families, that coupling rare Vertue with no lesse exquisit Learning, haue shined, and doe yet shine, in the Catholick Church, as starres to giue light in the night of this our pilgrimage. For what did S. Thomas of Aquin, or S. Bonauenture, and manie others, want for learning or holines, that they may not be compared with them that are more ancient? But we shal speake of them in another place.

29. Now we wil conclude this Chapter with ioyful acknowledgement and admiration, beholding with what rare men, or as the Apostle speaketh, with what Pillars Religious Orders haue furnished holie Church, [...]. 2.9. and em­bellished it and themselues. For by that, which hath been sayd, we may per­ceaue, that of the Foure Greek Doctours, three of them were Religious, and also three of the Foure Latin Doctours; and moreouer that the farre greater part of the holiest and learnedst men were in like manner Reli­gious.

Of Kings and Princes, that haue been Religious. CHAP. XXVI.

AL soules, as they are in nature equal, are of equal esteeme with God; and if he seeme at anie time to make a difference betwixt them, we shal find that he rather maketh choyce of the poore then of the rich; of those that are abiect and contemptible in the world,Ez [...]h. 18. then of them that are in honour and dignitie.Why Re­ligion ioyned with No­bilitie is so admired. And yet, I know not how, the better a man is borne, and the more nobly he is descended, he is the more admired and applau­ded, if he be also vertuous; either because it is a harder thing for him to be so, or for the reason, which S. Augustin giueth, because such people being knowne to manie, they leade manie to saluation by their example, & make way for manie to follow them; and therefore there is much ioy of them, because the ioy is not of them alone.S. Augustin 8. Cons [...].4. ‘And the Enemie is more ouercome in one of whome he hath more hold, & by whome he holdeth more; & he hath more hold of the proude by occasion of their nobilitie; and holdeth more by their meanes in regard of their authoritie.’ And this is the reason, that God of his infinit goodnes hath called manie of these also to Religious courses, to the end he may not seeme to haue abandoned the powerful, as Iob speaketh, himself being powerful; and that Religion might not want the grace of Secular Nobilitie;Iob 36.5.25. and finally that the force and efficacie of the Grace of God might shew itself the more, in breaking through such mayne obstacles, as stand in great mens wayes betwixt them and heauen. To which purpose S. Bernard in a certain Epistle of his directed to a companie of yong Noble-men,S Bernar [...] [...]p [...]. that had newly put themselues into the Cister­cian Order, write [...]h thus: I haue read, that God chose not manie noble men, not manie wise men, not ma [...]ie powerful; but now by the wonderful power of God, contrarie to the ordinarie course, a multitude of such people is conuerted. ‘The glorie of this present life waxeth contemptible, the flower of youth is trodden vnder foot, nobilitie not regarded, the wisdome of the world accoun­ted follie, fl [...]sh and bloud reiected, the affection to friends and kinsfolk re­nounced; fauour, honour, dignitie, esteemed as dung, that Christ may be gayned. And S. Hierome admired the same in his time in these words: In our Age Rome hath that,S. H [...]rome [...] 26. which the world knew not before. In old time among Christians there were but few wise men, few great men, few noble men; now there be manie Monks that are wise, and great, and noble.’

2. This is therefore the subiect, which we haue now in hand, to set downe the names of those, out of ancient Records, that forsaking the honours and titles, which the world doth so much admire, haue triumphed ouer it, and (to vse S Bernard's word) by the contempt of glorie, are more gloriously exalted, and more sublimely glor [...]fyed. And first we wil speake of Emperours, then of Kings, and lastly of inferiour Princes; wherein if our discourse proue of the longest, I hope the pleasantnes therof wil so alay and temper it, that it wil rather seeme too short and concise.

[Page 335]3. Manie of the Grecian Emperours,Grecian Emperoura Religious. as we find recorded, haue lead a Mo­nastical life, as Anastasius in the yeare Seauen hundred and fifteen; Theodosius not long after; Michael in the yeare Eight hundred; and an other Michael in One thousand and fourtie; Isaacius Commenus in One thousand and threescore; and diuers others. But because some of them were in some sort forced to that course of life, others though they freely chose and professed it, yet liued not in that vnion with the Latin Church as they ought to haue done, we wil not insist vpon anie of them, but passe to the Emperours of the West established in the yeare Eight hundred by Pope Leo the Third in the person of Charles the Great, King of France.

4. The first therefore of the Latin Emperours that professed a Religious life,Western Empe­rours. was Lotharius, from whom the Prouince of Lotharingia or Lorraine is so called,Lothariu [...] ▪ wheras before it was called Austrasia. He gouerned the Empire fifteene yeares, and was a iust and vertuous Prince; and remembring, as it is thought, the speach which Lew [...] his father had held vnto him (while he lay a-dying) of the vanitie of this World, himself hauing found it true by his owne expe­rience, he resolued to quit al earthlie things, and to betake himself into the quiet hauen of Religion, from the tempestuous toiles of the Empire. And to the astonishment of the whole world, he retired himself into the Monasterie of Pr [...]m [...]; leading the rest of his life in Pouertie and Obedience. He liued about the yeare Eight hundred threescore and fiue.

5. In the yeare Nine hundred and twentie,Hugo. Hugo King of Prouence and Emperour, hauing gotten much renowne for Martial affaires, and being glo­rious for manie victories, builded a great Monasterie, wherin himself embra­sing the humilitie of CHRIST, exchanged his Imperial Robes and Domi­nions with a solitarie Celle, and the poore Habit of a Monke.

6. [...]chisius was the first king in Italie (that I know of) that became a Monk. [...] king of Italie. He was a Lombard, and so powerful, that he had a great part of Italie sub [...]ct vnto him. It is conceaued, that this change began in him vpon a pa [...]ley which he had with Pope Zacharie, who held the Sea of Rome in the yeare Seauen hundred fourtie one. For presently therupon leauing the sio [...]e of Pe­rusia, he returned to Pauia, and disposing of his kingdome to his brother Astulp [...]us, he retired himself to the Monasterie of Mount-Cassin, wherof it is thought that he was afterward Abbot.

7. Pipin king of Italie and eldest sonne to Charles the Great,Pipin. king of France, in the yeare Eight hundred and fiue, followed his example, and after much ho­nour gotten in warre, frighted notwithstanding with the manie dangers which he saw were incident to so great a power, he betooke himself to a Monaste­rie, which he had built at Verona in honour of S. Zeno, and had giuen it a good foundation.

8. In Spayne king Bamba hauing raigned eleuen yeares,Bamba. and shewed him­self a valiant King both at home and abroad, and among other victories defea­ted two hundred sayle of African Pirats, and taken king Paul aliue, that came against him out of France, prefe [...]ed a Monastical life before al this, wherin hauing liued holily seauen yeares, he went to receaue his eternal reward the yeare Six hundred seuentie foure.

9. And in the yeare Seauen hundred eightie six,Veremund. the same Spayne shewed vs [Page 336] an other example of the like conuersion in Veremund King of Castile, of whom we also reade that he gaue his voice for his cosen Alphonsus rather to succeed him then his owne two children that were vnder age, because so it was better for his subiects, then to be gouerned by children.

Ramirez.10. About the yeare One thousand one hundred and fiftie, Ramirez King of Aragon became twice a Monk: first in his youth, while his father Don Sanc [...] was yet aliue, who afterwards dying without issue, and one Peter being cho­sen King and not long after deposed for his pride and arrogancie, this Ramirez was by the Pope's authoritie taken out of his Monasterie, and crowned King, and also married; of which marriage hauing had a daughter, he gaue her his kingd [...]me in marriage for her portion; retiring himself to his former quiet life in his Monasterie, as hauing discharged himself sufficiently of so great a work.

Kings of England Religious.11. England hath been more fertil of these examples then anie other Coun­trey. For first while the land was as yet diuided into manie kingdomes, Sigebert King of the Northumbers, a man renowned for his learning, and muc [...] more for vertue, hauing about the yeare Six hundred and fourtie established manie good orders in his kingdome for the seruice of God, consecreated hims [...] also vnto him in a Monasterie; of whom among other things it is recorded, that when not long after Penda King of the Mercians inuaded the Northumb [...] with a great armie,Sigebert. the whole Countrey had their eye vpon Sigebert, and com­pelled him for the glorie of God to take vpon him the defence of the king­dome in so great an occasion of danger, he went therfore into the field to fight for the Christian cause, but in the selfsame habit which he wore in the Mona­sterie, and gouerned the whole armie with his staffe in his hand, without anie other armour; and wheras (God so disposing) the Christian armie was ouer­throwne, he also togeather with the King was slayne in battaile, and is there­fore by some reckoned among the holie Martyrs.

Ethelred.12. In the yeare Seauen hundred and foure, Ethelred King of the Merci [...] with like deuotion, hauing gouerned the kingdome diuers yeares very reli­giously, left it to Chemed his brother's sonne before he was yet of age, and be­tooke himself to a Monasterie that was within the same his Dominion, wher­in he profited so farre in vertue, that he was made afterwards Abbot.

Chemed.13. Chemed being more ambitious of this latter course of life which his Vncle lead, then of the former, when he had raigned fiue yeares, went to Rome, and receaued the habit of a Monk of Pope Constantine the first, and spent the rest of his dayes in that Cittie in great sanctitie.

Offa.14. Offa King of the East-Saxons accompanied him in his iourney and in his holie purpose and in the flower of his age, and the height of his world [...] prospetitie, contemning and treading al vnder foot, was by the same Pope [...] hauen a Monk, and Cloathed with a Monastical weed.

Inas.15. Not long after, to wit, in the yeare Seauen hundred and fourtie, Inas King of the same East-Saxons, renowned in warre and peace, and so memorable for his deu [...]tion towards that Sea of Rome, that he voluntarily made his whole kingdome tributarie vnto it, went himself in person to Rome; and resigning his kingdome, tooke vpon him a Religious course of life with a great fer­uour, to the end the more naked he was, he might the more freely follow our [Page 337] Sauiour, that vouchsafed to be naked for our sakes.

16. The like did Ceolulf King of the Northumbers,Ceolulf. to whom Venerable Bede dedicated his Historie. For hauing raigned eight yeares, wearied with worldlie affaires, and desirous of a quiet life, he fled to Religion, and left his kingdome to his Vncle [...]gbert; [...]gbert. who also when he had held it twentie yeares, followed the same course with Ceolulf, and was professed a Monk in the self-same Monasterie. Al these we haue out o [...] England only.

17. Out of Germanie we haue a rare example in Charlemain sonne to Char­les Martel.Charlemain. He was King of Austrasia and Sueuia, famous for manie noble acts; but taken with the loue of heauenlie things, he went to Rome as a poore pri­uate man; and receauing Holie Orders of Pope Zacharie, and the habit of a Monk, he built a Monasterie in the Mount- [...]oracte, and there spent part of his da [...]e [...]; but finding himself encumbred with manie visits, by reason he dwelt so neere the Cittie, and his spiritual quiet much disturbed, he remoued to Mount-Cass [...]s; where Petronax Abbot of that pl [...]e entertayned him with great ioy and comfort; and the profit which there [...] made in al kind of vertue, but chiefly in humilitie, is very wonderful. We reade in the Annals of that Mo­nasterie, that (so great a man as he was) by commandment of his Abbot he was appointed to be a shepheard or heares-man, & attended to that busines with farre more alacritie, then euer he did to the affaires of his kingdome; and on a time one of the sheep falling lame, he tooke it vpon his shoulders, and carried it to the fould, nothing reflecting vpon the nastines of the busines. He liued about the yeare of our Sauiour, Seauen hundred and fiftie.

18. What shal we say of Trebellius King of the Bulgarians,Trebellius▪ who in the yeare Ei [...]ht hundred three-score and two, by meanes of Pope N [...]colas the First embraced the Christian Faith with so much feruour, that he presently banni­shed Photinus the Heretick out of his kingdome; and deliuering his Scepter to his sonne, bound himself to the seruice of God alone; and finding not long after, that his sonne was fallen againe to his former impictie, he [...]rieued ex­ceedingly, and tooke it so to hart, that leauing his Monasterie, and recoue­ring his kingdome, laying hold on the yong man, he caused both his eyes to be pulled out, and condemned him to perpetual imprisonment; finally feeling the kingdome vpon a yonger sonne called Alber [...]us, and giuing him hole­some Instructions, he retired himself againe to his Colle.

19. These are the Kings that in a [...]cient time embraced a Religious life: for in la [...]er Ages these kind of examples are farre more seldome to be seen.Iohn Prena King of Hie­rusalem &c. And yet we find it recorded, that Iohn Prena King of Hierusalem and Empe­rour of Constantinople was a Franciscan-Friar. For S. Francis appearing once visibly vnto him while he was at his prayers, and offering him his habit, he presently sent for his Ghostlie Father, and tooke that habit vpon him; and not long after died of a feuer, and coming as it were at the Eleuenth houre, re­ceaued notwithstanding his hire.

Henrie King of Cyprus was yet more happie;Henrie K. of Cyprus. for he liued manie yeares in that holie Institute, and is glorious both for vertue and miracles.

20. Finally Iohn king of Armenia is not to be left out,Iohn King of Armenia. whose kingdome was so large, that he had foure and twentie kings vnder him, al crowned with Princelie Diademes; but he forsaking so great a kingdome & resigning it to [Page 338] his nephew Leo, chose to be abiect in the house of God, and rather to serue for his loue, then to rule ouer others. The Turks breaking into the Countrey, and Leo not being able to make head against them, Iohn seing God's cause in danger, putteth armour ouer his Religious weed, and after this new fashion going into the field, is maister of it with very great losse on the enemie's side; but following the victorie (it pleased God) he was slayne in a certain skirmish, and so went to enioy the reward of Heauen.

Three son­nes of Char­les the Great.21. Next after Kings and Emperours, their sonnes doe follow: manie of them hauing preferred a Religious life before al worldlie honour. And first Charles the Great had three of his sonnes that were Monks: Hugo, Drogo, and Pip [...]n. The two first embraced that course of their owne accord, Pipin was at first compelled vnto it by his father (because he had thought to make himself King afterwards) when he had tasted of that quiet life and found it sweet, he willingly continued in it. They al liued about the yeare Eight hundred and thirtie.

Three son­nes of Vibian King of Ireland22. The three sonnes of Vibian king of Ireland, were al of them Monks, and al of them Saints; Froscus, Folliang, and Vltan. They in the yeare Six hundred and fiftie, forsaking their Countrey came into France, and were courteously entertained by Clou [...]s then king, who also giuing them choice of a place, where they would make their aboad, they built the Monasterie of Pontiny, and there chose their seate. But the holie contention which hapned betwixt the two son­nes of a Brittish king, about the yeare Six hundred fiftie seauen, is very rare and mem [...]rable. [...]or Iudaellus succeeding his father in the kingdome discouereth to his brother a purpose which he had of entring into Religion, willing him to prepare himself to take the gouernment vpon him of the kingdome, which shortly he would leaue him; Ioyce desired his brother to giue him eight dayes tearme to consider of the busines;A n [...]table example. and in the meane time, preuenting his brother, he betooke himself priuately to a Monasterie, to the end he might not be hindered of his resolution, thinking with himself, that if the fortune of a King were such, as it was best for his brother to forsake it, it could not be good for him to accept of it.

Two s [...]n­nes of Ri­chard K. of England23. Richard also king of England had two sonnes that were Religious in the yeare Eight hundred and two; one of them by name Willebald professed in Mount-Cass [...]n, the other V [...]ebald at Magdebourg in Saxonie.

Two son­ne of Char­l [...] King of [...]24. No lesse noble were the two brethren Clotaire and Carleman sonnes of Charles King of France in the yeare Eight hundred fourtie one, both of them prefer [...]ing the yoak of Religion before their Royal Scepters. And in the num­ber we may place Frederick sonne of Lew [...]s King of France, in the yeare Nine hundred threescore and two▪ and Henrie sonne of an other Lewis King of the same Countrey, though somwhat later, to wit, in the yeare One thousand one hundred and fiftie.

[...]25. The first that we read of, that entred among the Franciscan-Friars, was [...] eldest sonne of the King of Mallorca, who though by right he was to haue succeeded in the Kingdome, preferred the Kingdome of heauen before it, and entred, as I sayd, into the Order of S. Francis ▪ and leading therin a very holie life, did much good also to his Neighbours, both by word and example.

[Page 339]26. An other of the same Order was Lewis, S. Lewis, Bishop of [...]. eldest sonne also of Charles the Second King of France, a man of singular parts, both for bodie and mind. He, while he was left in Spayne for a pledge, resolued vpon this holesome course of Religion, and the Franciscan-Friars stil differring him, for the respect which they bore to the King, he bound himself publickly more then once by Vow vnto it. And when afterwards in the yeare One thousand two hundred ninetie seauen Pope Boniface the Eight presented him with the Archbishoprick of Toulcuse, he would not accept of it, vnlesse they would first agree, that he might enter among the Franciscan-Friars, according to his former Vow; and so taking the habit in a great assemblie of the Nobilitie, he neuer left it of, but togeather with the weed continued also the rigour of the life belonging vnto it, and mingled Religious exercises with his Episcopal cares.

27. His nephew Peter sonne to the King of Aragon followed his example,Peter sonne to the King of Aragon. in the yeare One thousand three hundred fiftie seauen. And it is recorded of him, that, while he was in deliberation of abandoning the world, and hung doubtful in the contention of flesh and spirit, as it hapneth to very manie, this S. Lewis appeared vnto him in the night with some of the Brethren of his Or­der, al in great glorie, and encouraged him to take that course of life, which was in Heauen so highly rewarded; and so he did not long after, and liued in Religion twentie yeares, to the great benefit of himself and manie others, for that he was a great preacher, and inflamed manie in the loue of God by his sermons.

28. It is not possible to name or number al the Dukes,Princes of inferiour degree. and Lords, and in­feriour Princes, that haue led a Religious life; yet we wil point at some by the way. Of this degree was Algerius, Duke of Aquitaine, and his sonne Amandus, in the yeare Foure hundred thirtie nine; also Anselme Duke [...] Mode [...]na, Anno Seauen hundred and fourtie; Dietland and Ancigard, Dukes of Sueuia, in the yeare Eight hundred and fifteene; Vig [...]sius Duke of Spoleto, in the yeare [...]ight hundred and twentie; Wiliam Duke of Gasconie in the yeare Foure hundred and fourtie; and after him another Wiliam, Second of that name, in the yeare Nine hundred and twelue; of whom it is recorded, that in the Monasterie of Cluny he led so humble a life, that he was euer sub­iect [...] the least and lowest; and being by his Abbot put to bake some bread, he was so quick and exact in obeying, that because he had not a mowkin at hand, he crept into the ouen hot glowing as it was, and swept it with his coate, and was not hurt, nor any thing endomaged by the fire.

29. Manie others of the same rank haue been Monks,Great men of S. Fran­cis his O [...]der. but it were long to rehearse them al; wherefore we wil passe to those that haue been of S. Francis his Order, and reckon-vp a few of them: as Wiliam Duke of Burgundie; G [...]salue Marin [...] a Portugez; Adulphus Count of Alsatia, who entring among the Franciscans about the yeare One thousand two hundred and fiftie, among other vertues was much giuen to Mortification; and once in particular going through his owne Cittie with a pitcher of milk which he had begd about the towne, he met his three sonnes, whom he had left in the world, walking the streets with great state; and because he began a litle to be ashamed, to ouer­come himself therin, he listed the pitcher vp to his head, and powred it al vpon himself. And manie such rare men haue been of this Order.

[Page 340] And of the Societie of IESVS.30. And in this our least Societie of IESVS, within these few yeares since it was founded, there haue not been a few Noblemen called vnto it. But the prime man of them al was Francis Borgia Duke of Gandie, who being in great fauour and esteeme with Charles the Fift in Spayne,Fa. Fran­cis Borgia, Duke of Gandie. to the astonishment of al beholders, laying aside al his greatnes, embraced the humble state of a Reli­gious life, and profited exceedingly in it. The reason why he chose to enter into the Societie before al other Religious Orders, was this, which himself gaue to the Emperour, and I haue it by relation from his owne mouth in my hearing. If a man, that had manie fruitful vineyards, should moreouer resolue to plant an orchard, for his owne priuate pleasure and contentment, you could not doe him a greater courtesie then to present him with a slip or tree to plant in it; Our Lord therefore hauing lately planted this orchard of the Societie, after so manie other anciēt & worthie vineyards of other Orders, I thought with myself (sayth he) that it could not but be very grateful vnto him, if I presented myself, such as I am, as a tree to be planted in it. Of the same rank of Dukes was Antonie de Cordoua, Antonie de Cordoua sonne to the Duke of Feria. sonne to the Duke of [...]eria, a man of singular vertue. And in Italie we had Fa. Rodulphus Aquauiua sonne to the Duke of Atri, which is one of the ancientest and noblest Families in the kingdome of Naples. He was called to Religion with such abundance of the spirit of God, that he could not by anie means or force be diuerted from it, though much was vsed to withdraw him. And hauing in a short time profited exceedingly in al kind of vertue,R [...]phe Aquauiua sonne to the Duke of Atri. by his owne importunitie, as I may say, he was sent into the East-Indies; where he lead so holie a life, that not only those of our Societie, and al other Christians, but the verie Heathens themselues did admire him, and commonly called him the Angel. At last being sent to the Ilands of Salsedo to preach the Christian Fayth, he was killed with some others of the Societie by the inhabitants that were Mahometans, in hatred of Christian Religion; adorning his former life, and al his Religious vertues with the crowne of a most certain and most glo­rious Martyrdome. There be diuers others also in our Societie of like Nobilitie, descended from Dukes, and Marquesses, and other Princes, but because they are al yet liuing, and we liue and conuerse dayly with them, Ciuilitie, neither of our part, nor of theirs, wil not suffer vs to name them: but we must obey the Counsel of the Wiseman,E [...]cl. 11. where he sayth: Prayse no man before his death. Wher­fore passing the rest in silence, we wil remember only one that is lately dead, to wit,Andrew Spinola. Andrew Spinola, a prime man of Genua for his birth; and of Rome, in regard of the place which he bore in that Court next to the Cardinals, and as it were in the verie entrance to a Cardinalship. But he contemning both the honour in which he was, and the preferment which he might haue hoped, stooped rather to Religious discipline; and set the world and the vanitie therof so much at scorne, that not long after, he went twice about the streetes of Rome in an old tattered coate, begging his bread from doore to doore; which struck such an admiration into al Rome, that people for some dayes could talke of nothing els; and a certain Preacher discoursing of that place of the Prophet E [...]y: Futrie [...]il and euerie hillock shal be humbled, did not stick to point at this our Spinola, as to one of the hils and hillocks, which had humbled themselues by the [...] of our Sauiour. But it is time to draw to a conclusion, for as I sayd before, there haue been so manie of this degree of Nobilitie, both in elder and [Page 341] latter times, that shunning the waues and shelues of this world, haue sur­ged with excessiue ioy at the port of Religion, that, if we should goe abou [...] to rehearse them al, we must resolue to make a whole long Volume of it by itself.

Of Noble women that haue liued in Religion. CHAP. XXVII.

AFTER so manie rare examples of men, we will speake also of some women, both because they haue been in their kind a great ornament to a Religious state, and because the more infirme their sexe is, the more encouragement doth it giue to men, to employ themselues in al kind of vertue.

2. The Empresse Theodora doth first offer herself.Theodora Empresse. For being married to Theophilus an Heretick Emperour about the yeare Eight hun­dred and fourescore, she kept herself alwayes constant to the Catholick Faith; and after his decease, she did wonderfully aduance the Catholick cause, chiefly by restoring the vse of holie Images, and recalling holie men from their places of bannishment. And hauing for some yeares gouerned the Empire, she of her owne accord layd downe al that state and power, and shut herself vp in the monasterie, where her mother Trurina had giuen herself to God before her.

3. Augusta an other Empresse practised the like deuotion,Augusta. not weighing the infancie and lonenes of her sonne, after Isaacius her husband's death: but appointing him certain Tutours, withdrew herself out of the world. When Alexius (for so was her sonne called) came of age, the Tutours would by no means giue-vp the administration of the Empire; wherefore by her sonne's entreatie returning to Court, she tooke the gouernment into her owne hands againe, retaining notwithstanding her Religious purposes and practise, her veyle and her whole Monastical weed; til finding means to esta­blish the gouernment vpon her sonne, she returned to her Monasterie about the yeare One thousand one hundred and ninetie. And these two were out of the East.

4. In the West we find,Richarde. that Richarde wife to the Emperour Charles le Grosse, being brought into suspicion that she had been false vnto him, easily cleared herself; but yet made vse of the occasion to quit his marriage, as she had long desired; and retiring herself into Halsatia, built a monasterie, wherin she lead a Religious life about the yeare Eight hundred ninetie nine.

5. The case of Cunegundes wife to Henrie King of England first,Cunegundes. then afterwards Emperour, in the yeare One thousand one hundred thirtie nine, was not vnlike to this. For diuorcing herself from him vpon the like suspicion and fault, which was cast vpon her, she made a better marriage with Christ our Sauiour.

[Page 342] S. Cune­gundes.6. And yet another Cunegundes was more happie about the yeare One thou­sand one hundred and twentie. For being married to the Emperour Henrie the First, she liued manie yeares with him, and kept her virginitie; and he dying before her, she lead so holie a life for fifteen yeares togeather in the Monasterie of Confugium, that she is registred among the Saints in the Church of God.

Agnes.7. Agnes wife to the Emperour Henrie the Third, gouerned the Empire after his decease, according as he had left in his Wil, til his sonne (who at the time of his death was but an infant) came to twelue yeares of age; and then giuing ouer the charge of the Empire, and also the Dukedome of Bauiere, which be­longed vnto her, she went to Rome, and there chose to liue in the humilitie of a Monastical life, in the yeare One thousand one hundred fiftie sea­uen.

Eliz [...]beth.8. The like did Elizabeth wife to the Emperour Albertus the First, & Arch­duke of Austria; for he being most lamentably slayne, she bad the world Farewel, and liued a heauenlie life in a Monasterie, which herself had built, in the yeare One thousand two hundred and ninetie. Two of her daughters followed her example, the one married to the King of Hungarie, the other to the Count of Ottighen; & two of her grandchildren, the Queene of Polonia, and her daughter, though she were sure to the Duke of Vratislaw.

T [...]s [...]a.9. Now from Empresses to come to Queenes; in Italie T [...]sia wife to Rachisins (of whom we spake before) following the example of her husband, would not be farre-of from him neither in distance of place. For as he retired himself into the monasterie of Mount-Cassin, so she with her daughter Re [...]uda hid her­self in a Monasterie, which was not farre distant, wherin S. Scholastica had sometimes liued, and she had restored, and there she spent her dayes in great sanctitie.

Radegun­des.10. In France in the yeare Fiue hundred twentie fiue, Radegundes being mar­ried against her wil to king Clo [...]re, after some yeares by much importunitie get his consent, and retired herself to Poictiers, and there gaue herself to God with great feruour and earnestnes of deuotion, that in a short time she arriued to a high degree of perfection in vertue, as it is recorded of her.

Adocra.11. Not manie yeares after her, Adocra wife to Chilperick king of France, to­geather with her daughter Child [...]rade forsaking their Princes pleasures, be tooke themselues to the same heauenlie profession.Batilda. And Batilda about the yeare Six hundred and fiftie, by the decease of king Clouis, remaining as it were at libertie, and with ful power to performe what she had alwayes desired from her infan­cie, she went to Callis, and enlarging a Monasterie, which was there already built, the ioyned herself to a better Spouse our Sauiour, and was famous for al kind of vertue, but specially for her humilitie.

12. In Spayne we find recorded of two Queenes that were also Reli­gious; Nunez wife to Ver [...]mund, of whom we spake before; for she entred [...] her husband, and was no litle encouragement vnto him by her exam­ple; And Peresa, who being by her brother Alfonso king of Leon, married to A [...]las king of Toledo (a More or Saracen) she not being able by al the entreaties & protestations, which she did alleage to hinder it, God did hinder it. [...] the Barbarous king a most grieuous and deadlie sicknes; whereby he [...] it was the hand of God, sent Teresa back againe vntouched; & [Page 343] she presently espoused herself according to her desire to our Sauiour, in the Monasterie of S. Pelayo, in the yeare One thousand and six.

13. But it is strange to see how manie of these like examples we haue out of England;English exampler. Alfred. as of Alfred Spouse to the King of the Northumbers, who was slayne before they were bedded togeather, in the yeare Six hundred and sea­uentie; and Ethelburg, Ethelburg. who perswaded king Inas to the resolution which he tooke, as we sayd before, and afterwards followed his example in the like course. But what can be more strange then that which hapned to Etheldred, Etheldred. who being wife to two Kings kept her virginitie with them both, and obtayned of the second, after twelue yeares that they had been married togeather, leaue to goe liue among other Virgins in a Monasterie? What a life may we imagin she liued in the Monasterie, that was so great a Saint in her worldlie king­dome? And she is also registred among the Saints by Holie Church. She liued about the yeare Seauen hundred and six.

14. Sesburg her sister, Queene of Kent, followed her not long after, so soone as her husband was dead. And Alfrede Queene of the Mercians and Northumbers is not to be omitted, who, like another Magdalen, to redeeme her former of­fences, and, among the rest, the vniust murther of her yong innocent sonne-in-law, lead an austere life among other seruants of Christ, in a Monasterie, which herself had built at her owne proper cost and charge, about the yeare of our Lord Nine hundred seauentie fiue.

15. It were long and tedious to rehearse al the Kings daughters, which both in England and other Countries haue consecrated themselues to God in Monasteries; the number of them is so very great. Wherefore passing those in silence, which are more ancient, we wil mention a few only of those that are of later memorie.Margaret daughter to the King of Hunga­rie. Margaret daughter to Bela king of Hungarie is famous among the Nunnes of S. Dominick's Order for her rare vertue, and shineth like a starre in the firmament. For of eight and twentie yeares, which she liued, she spent foure and twentie in Religion, being vowed therunto by her parents, when she was but foure yeare olde. But the Nobilitie of her bloud was the least thing in her; for the Sanctitie of her life, and the rigour which she vsed in punishing her bodie both by continual fasting and with whippes like spurres, is farre more conspicuous, & her profound humilitie which she chief­ly shewed in tending the sick; being alwaies giuen to such like humble and charitable offices; the practise wherof was farre more to be admired in her, then her Princelie descent. And it is recorded of her, that out of the great esteeme which she had of this Religious course of life, she constantly refused the marriage of three Kings, to wit, of Poland, of Bohemia, and of Sicilie; and when it was offered her, that there should be a dispensation procured from the Pope for her Vowes, she answered resolutly, that she would rather cut-of her nose and her lippes, and pul-out her eyes, then yeald her consent to be married to anie creature. She dyed in the yeare One thousand two hundred and seauentie.

15. In the yeare One thousand three hundred fourtie three,Sancha. Sancha Queene of Sicilie and Hierusalem, a few moneths after the decease of Robert her husband, put on the habit of S. Francis his Order at Naples, professing the Pouertie and Rule of S. Clare; by which Rule none of them can possesse [Page 344] anie thing as their owne, not so much as in common. It is reported of her, that [...]ut of humilitie she earnestly begged of the General of the Order, that he would forbid euerie bodie very seuerely from calling her anie more Queene, and that they should cal her Sister as the rest.

Agnes.17. No lesse was the vertue of Agnes daughter to Orethus King of Bohemia, about the yeare One thousand two hundred and fourtie. For being giuen in marriage to Frederick the Second, she would neuer yeald her consent, but vowed Virginitie in a Monasterie of the same Order of S. [...]rancis in Prague.C [...]gundes. The like is recorded of Cunegundes daughter and wife to a King; for being daughter to the King of Hungarie, and espoused to Bol [...]laus, surnamed the Chaste, King of Poland, she kept her Virginitie vnde­filed togeather with him, and afterwards lead also a Religious life in a Mo­nasterie, which herself had founded.

Ioane.18. Ioane also daughter to the King of Nauarre, preferring the heauenlie before the earthlie kingdome, vowed herself to the seruice of God in a Mo­nasterie in Paris, to her owne excessiue benefit, and great astonishment of al the world. Isabel daughter to the King of France,Isabel. and sister to S. Lewis, de­spising the world tooke vp the Crosse of Christ in the same Order, and liued with so great feruour in it,Blan [...]h. that she is also famous for miracles. Blanch daughter of Philip King of France followed the same foot-steps about the yeare One thousand three hundred and fifteene.

1 [...]. And of late yeares our Age hath been ennobled with no lesse rare an example (with which I wil conclude) in the person of Margaret of Austria daughter to Maximilian the Emperour;Margaret. and Marie sister to Philip King of Spayne. She, notwithstanding her so noble Extraction, contemning world­lie marriages and al earthlie things, vowed Virginitie a few yeares agoe in the Order of S. Clare, in a Monasterie, where the ancient rigour of that Or­der is seuerely kept, and perseuereth therin to this verie day with great commendation of vertue.

20. What therefore can be more beautiful in the eye of the minde, or more delightful to men or Angels, then to behold so great a Maiestie and so great Power voluntarily stooping to a Habit so contemptible, and to so poore a Celle, and such humble offices as are incident to such a state of life? [...]. 15. Certainly, if there be ioy in heauen of one sinner, that turning to God, beginneth but to lay the first foundations of vertue; how much more ioy must there needs be at the practise of vertues so heroical and so absolutly perfect in al kinds?

Of Popes, that haue been taken out of Religious Orders. CHAP. XXVIII.

HITHERTO we haue spoken of Secular Nobilitie, and shewed how Religion hath been graced by the entrance of people of great rank in the world, into it. Now we are to shew, that it hath receaued no lesse honour by those, that out of Religious courts haue been exalted to high digni­ties and promotions in the Church. And first we wil speake of Popes, because it cannot but be a great honour to be as­sumed to that dignitie, to which on earth there is none to be compared, being inferiour to none but God, and sustaining so weightie a burthen as must needs require a great wisdome coupled with no lesse sanctitie and holines of life. And consequently as a House or Familie, and al the kindred belonging vnto it, be it neuer so meane and poore before, is raysed in the opinion and esteeme of the world, and made noble, by one man's promotion to this great honour and dig­nitie; why may we not say and think the same of euerie Religious Familie? a Religious man hauing ful as much relation vnto the Religion wherein he is professed, as to his natiue House and stock, and by meanes therof arriued to so high promotion, as manie as from thence haue been assumed vnto it.

2. The first Pope therefore that without al question was a Religious man (for I purposely speake not of those, of whom there is anie doubt) was, as we find recorded, Dionysius a Grecian borne,Dionysius. two hundred and threescore yeares after Christ who possessing that Sea ten yeares, is sayd to haue ordained manie good things both at Rome and in other places; and is chiefly memorable for opposing himself in the Councel of Antioch against the Heresie of Paulus Sa­mosatenus, who then began to spread his pernicious doctrine, & endeau [...]uted to take away the Diuinitie of our Sauiour Christ. Afterward suffering also death for Christ, he had a double Crowne, of Martyrdome and of Religion.

3. In the yeare Fiue hundred seauentie fiue,Benedictus 1. Benedict the First, a Roman borne, hauing been a Monk, was created Pope in most woeful times, when al I alie was in combustion by meanes of warre; and hauing fate at the sterne foure yeares, he went to heauen.

4. Diuers Authours, and in particular the Booke which is intitled the Ponti­fical Chaire (wherin the successiō of al the Popes is exactly set downe) doe make mention,Pelagius 2. that Pelagius the Second (whose schollar & successour was S. Gregorie) was chosen Pope out of a monasterie of Monks. He was made Pope in the yeare Fiue hundred seauentie nine; and sate ten yeares.

5. Next after him succeeded S. Gregorie the Great,S. Gregorie the Gr [...]at. who had been a Monk in Rome in the Monasterie of S. Andrew, and liued according to the Rule of S. Benedict. What shal we need to repeate the famous things which he per­formed during his charge, which was thirteen yeares? his liberalitie to­wards the poore, his care in watching ouer Heresies which were springing vp, his courage in opposing himself euen against Princes, his patience [Page 346] in corporal infirmities, his endeauour and application in attending to the care of al parts of his flock, his diligence and copiousnes in his written Books, and (which graced al the rest) his wonderful modestie and humilitie, and al kind of true vertue; his miracles also, and holesome Decrees, seing they are infinit, and in a manner as knowne to al, as if he had liued in these our dayes.

6. Not much more then two yeares after him, an other of the same Order of S. Benedict was Pope, to wit, Boniface the Fourth,Bonifa [...]ius 4. who being bred-vp in Rome in the Monasterie of S. Sebastian, learned there that vertue and pietie, which he afterwards practised in his Pontifical charge; and is recorded to haue borne so great an affection to the Religion, out of which he was taken, that he made his father's house into a Monasterie, and gaue it sufficient rent for the maintenance of it. And hauing spent six yeares and some moneths in such kind of works, he went to receaue his reward in heauen.

Adeodatus7. Writers doe generally agree, that Adeoda [...]us the First of that name was also a Monk of the Monasterie of S. Erasmus in Mount Caelius in Rome, and of so holie a life, that in the height of his honour he practised al kind of vertue belonging to a Religious man, and was renowned specially for his meeknes and sweet conuersation; and was so great a despiser of worldlie wealth, that he spent almost al vpon the poore and distressed, and in releeuing the Pilgrimes that came to Rome. He was Pope foure yeares.

Agatho.8. Two yeares after him Agatho (a Sicilian borne) was chosen out of a Monasterie; whose sanctitie is testified by diuers miracles, among which that was rare bo [...]h for power and practise of charitie, when vouchsafing to em­brace and kisse a leaper, whom he met, he presently also cured him. And his constancie was no lesse in opposing the Heresie of the Monothelites (that sayd Christ had but one wil) and gathering a famous Councel at Constantinople for the speedie condemning of them, which is called the Sixt Synode. In which his speedie course of Vertue, he was taken away by more speedie death; to wit, after two yeares and a half that he had been Pope.

Benedictus 2.9. Ten moneths after (in which time Leo the Second sate) Benedict the Se­cond succeeded in the yeare Six hundred fourescore and three; of whom it is recorded that he lead a Monastical life in Rome from his infancie, and was a singular man both for vertue and learning. The Emperour Constantine made a decree in fauour of him, that they should not need to wayte for the consent of the Emperours in choosing the Popes, but that the Election of the Clergie and People of Rome should take place without it. But the Church had rather a glimse then a sight of his rare vertue; for he dyed after ten moneths to the great grief and lamentation of euerie bodie.

Gregorie the Second and the Third.10. There f [...]llowed him two Gregories, the Second and the Third, the one in the yeare Seauen hundred and sixteen, the other fifteen yeares after; for so long the former held that Sea, and did much good both in the Cittie of Rome by building Churches and Religious houses, and in the whole Church of God, and specially in Germanie, whether he sent S. Boniface a Monk to preach the Faith of Christ, & receaued the first fruits of Gentilitie out of that Coun­trey with so much contentment, that with his owne hand he Baptized them. The sanctitie and prowesse of the other Gregorie did chiefly shew itself in the conflict, which he had concerning the Catholick Faith with the Emperour [Page 347] Leo the Third, who was an Heretick, and an enemie of holie Images, for which cause also he depriued him of the Communion with the Faithful, and of his Empire. Yet as none was more courageous then he against his enemies, so none could be more meek, and affable, and liberal towards the poore, and orphanes, and widdowes, he being commonly called the Father and Patron of al such people. He liued in his Pastoral charge almost eleuen yeares. The Booke intitled the Pontifical Chaire, which we mentioned before, and diuers other Authours relate, that both these Gregories were Monks.

11. In the yeare Seauen hundred sixtie eight,Stephanus 3. Stephen the Third was promoted to the Sea He was bred-vp from a child in the monasterie of S. Ch [...]sigonus in Rome, and was rare both for vertue and learning, and ioyning also practise therewithal, was held a wise man; and therupon was employed in matters of great moment concerning the Church, by three Popes, to wit, Zacharie, Stephen the Second, and Paul. And coming himself to the Popedome thus furnished, it is incredible, how much he did benefit the Church of God both by his exem­plar life, and famous deeds; among which we may reckon the Councel of Lateran, which he gathered for Reformation of manners in the Church. He also by the strength of his wisdome and courage thrust out one Michael, that had intruded himself into the Archbishoprick of Rauenna by fauour of some Kings and Princes. And finally after three yeares and a few moneths, leauing this world, he left also in the minds of men both a great opinion of his sancti­tie, and a great desire that he might haue continued longer with them.

12. In the yeare Eight hundred and seauenteen,Paschalis [...] Paschalis the First, by special prouidence of God, was taken out of the monasterie of S. Stephen in Rome, where he was Abbot; and placed in the Pastoral charge ouer the whole Christian flock, held the place a litle more then seauen yeares. A man not only eminent for sanctitie and Religion, which a bodie might iustly expect of a Monk, but for his courage, which he shewed in suppressing the endeauours of some Secular powers, that would needs challenge a right in the choosing of Popes, wheras no such thing was due vnto them. He was also famous for his deuotion, and magnificent in building, and adorning Churches.

13. Foure yeares after this Paschalis, Gregori [...] [...]. Gregorie the Fourth was chosen Pope out of the Monasterie (as some say) of Fossa-noua, where, manie yeares after, S. Thomas of Aquin died, as is recorded of him. This Pope, as al Writers testifie, was eminent in sanctitie, learning, wisdome, and eloquence, and al manner of vertue. And when the Barbarians coming ouer into Sicilie, had made thēselues maisters of the Iland, by his meanes and authoritie the Prince of Corsica setting vpon part of Africk, forced them to retire home againe to defend their owne countrey. And hauing thus happily and holily gouerned the Sea sixteen yeares, he rested in our Lord.

14. Foure yeares againe after this man's decease,Leo 4. Leo the Fourth was assumed to that dignitie out of the Monasterie of S. Martin in Rome, and gouerned the Sea in the great difficulties & dangers, wherin Italie then was by the incursions of barbarous people, that spoyled the whole Countrey, and threatned the vtter destruction of Rome itself; but he put them al to flight, more with his holines, and with lifting-vp his hands to heauen (as another Moyses) then by force of armes; and yet afterwards fortifyed the Cittie of Rome, that it might be the [Page 348] better able to withstand the like incursions. He entred vpon his charge in the yeare Eight hundred fourtie seauen, and held it eight yeares.

Leo 5. Tri [...]h [...]mius l. 4. de Vir. Ill [...]c 8. Syluester 2.15. And in the yeare Nine hundred and two, Leo the Fift was chosen, and sate only fourtie dayes; who, as Trithemius reporteth, was also a Religious man.

16. After him Syluester the Second was the next that was promoted to that Sea from a Monastical course of life, two yeares before the thousand after Christ. He was bred in France in the Monasterie of Floriac, & first made Archbishop of Rhemes, then of Rauenna, and then Christ's Vicar ouer the whole Church; and held the charge foure yeares and six moneths. He was a man compleat in al kind of Learning, as Authours write of him▪ but specially versed in Mathematick & al kind of Philosophie as appeares by the Booke which he hath left in written hand of Geometrie; which Science of his hath been the occasion that people talke that he was a Sorcerer, & that he came by his promotion by sorcerie, and by a compact which he had made with the Diuel; and at last deceaued by the doubtful speaches of the Diuel, died miserably in the church of Holie-Crosse of Hierusalem. Which fable taken vpon trust of ignorant people, hath crept also into the Records of some carelesse writers. But the more learned and more di­ligent writers shew how this errour came, by reason that there being in that Age but few Philosophers and Mathematicians, they that were giuen to such kind of studies were accounted Astrologers, and Sorcerers; & people beleeued it the rather of this man, because being a stranger, he was notwithstanding preferred to this great honour before al others.

Sergius 4. [...] 19.17 Againe in the yeare One thousand and nine, Sergius the Fourth and in the yeare One thousand twentie two, Iohn the Nineteenth were placed in the Sea of Rome; the one taken out of the monasterie of S. Anastasius in Rome, the other out of another monasterie not certainly knowne, but of the Order of S. Benedict. Sergius continued in the Chayre not ful three yeares, Iohn sate some nine yeares▪

Stephenus 9.18. Stephen the Ninth was not only a Religious man before he was chosen Pope, but liued a holie and deuout life; for being of noble extraction, & sonne to Cotelo Duke of Lorraine, he was made Cardinal by Leo the Ninth, and sent Legat to Constantinople to reconcile the Grecians to the Latin Church, which also he performed. Returning to Rome, and finding Pope Leo dead, wearie of the world, he retired himself to the Monasterie of Mount-Cassino, where he ap­plied himself so seriously to this new warfare of Christ (so great a man as he was) that he wonne the good opinion of al, and within lesse then two yeares was chosen Abbot of that place. And coming to Pope Victor the Second to haue his Election confirmed by him as the manner then was, not only obtayned what he came for, but was againe created Cardinal by him; & Victor dying not long after, he was by the consent of al placed in his Chayre in the yeare One thousand fiftie seauen; [...] men for fiftie yeares togeather. but continued not therin scarce eight moneths, before death seazed him, to the great grief of al that knew him. And not long after, to wit, in the yeare One thousand seauentie three, the administration of the Church of God fel againe into the hands of Religious men, & cōtinued among thē [...]tie yeares togeather, to the great benefit & contentment of al Christians.

Gregoriu [...] [...].19. The first of them was Gregorie the Seauenth, a Florentine borne; but yet he followed Gregorie the Sixt (whome the Emperour Hen [...]ie had thrust out of the Po [...]edome) into France▪ & Gregorie dying, he shut himself into the Monaste­rie of [...] few yeares [Page 349] he was made Abbot of that Monasterie. Soone after, he was in so great fauour with Leo the Ninth, Victor the Second, and Sthephan the Ninth, that they would doe nothing without his aduice; & much more was he in grace with Alexander the Second, whome he succeeded; and gouerned the sea so like himself, that diuers Authours affirme, that since the Apostles times there hath not beene a Pope, that hath taken more paynes then he for the Church of God, or gone through more trouble, or stoode more constantly for the liberties therof. He excommunicated Henr [...] the Fourth twice as a deadlie enemie of the Church, & freed al his subiects from their Alleageance, nothing daunted with his power & the great armie, which he brought before the Cittie of Rome. He did the like to Nicephorus, that had inuaded the Empire of the East. Hilbertus Archbishop of Rauenna being in faction against him, surprised him, and cast him into prison, vpon Christmas-day at night; but in the morning the people, that loued him dearely, thronging togeather, tooke him out by force. And manie other things without number he endured courageously, and decreed with great wisedome, in the twelue yeares which he gouerned the Church.

20. Victor the Third succeeded him,Victor [...]. sonne to the Prince of Beneuentum, who in his youth being constrayned to marrie a wife, fled to the Monasterie of Mount-Cassino, before he touched her; where he was created Abbot, & afterward made Cardinal by Gregorie the Seauenth, & after his decease was esteemed the fittest to vndertake the gouernment of the Church, in which charge he was not only conspicuous for his Religious pietie & modestie, but for such courage, as might beseeme a General of an armie. For he thrust out of Rome the Antipope by force of armes, & leauying a great armie from al parts of Italie, he sent it into Africk, with such happie successe by the special help of God, that he had both the vi­ctorie miraculously at the verie first entrance into the land, & the newes of it in Italie the verie selfsame day, that the armies met, which was yet more strange. Finally holding a Councel al Beneuentum, he was taken with his last sicknes, & caused himself to be carryed to Mount-Cassino; that, where first he had receaued the spirit of Religion, there among the prayers of his Bretheren he might more securely and holily giue-vp his last breath, which he did a yeare and three mo­reths after he had taken the Pastoral charge vpon him, that a man may iustly wonder, how he could be able to thinke of so manie things as he did, much more how he could performe them in so short a time.

21. Viban [...] the Second succeeded him, taken out of the Monasterie of Cluni in Fráce. He gouerned the Church somewhat more then eleuen yeares, & shewed himself a notable Pope. For gathering three Councels in Italie, he decreed ma­nie vseful things, both for the quieting of those turbulent times, and for refor­mation of manners. Then he went into France, and as he visited manie Citties, he ordayned manie holesome things; & among the rest in the Councel of Cler­mont, [...]e proclaimed the voyage to the Holie land; for which enterprise there were leauyed three hundred thousand foot, and a hundred thousand horse; by which forces at that time the Holie-land was recouered.

22. Pa [...]chalis the Second,Paschalis [...]. a Monk of Mount-Cassino, much against his wil, and much lamenting his case▪ was in the yeare One thousand ninetie nine, pla­cedia the Chay [...]e of S. Peter with so general consent of the people and the Clergie and the Cardinals, that he could not possibly withstand [...]. He gouer­ned the Church eighteen yeares, in which time he passed through manie [Page 350] changes of times, and manie difficulties, and shewed great courage in them. For by his wisdome & dexteritie he extinguished the Schisme, which had manie yeares most miserably distracted the Church of Christ through the infidelitie of some great Princes. He also restored & enlarged the dominiōs of the Church, which had been inuaded by seueral persons; & hauing suppressed manie other seditious proceedings, & composed manie differences of Christian Princes and Common-wealths, he was so beloued of al men, that returning to Rome, he got his last sicknes in the presse of people, that came to meete him; and died.

Gelasius 1.23. Gelasi [...]s the Second did somewhat repayre the losse. He was also breed-vp from his infancie in Mount-Cassino, & had been made Cardinal by Vrban the Se­cond; and liued in his Pontifical dignitie with great sanctitie of life and tempe­rance; a man of great learning and eloquence, as Authours write, which was half a miracle in those dayes. He was much encombred through the factious proceedings of some wicked men, and chiefly by the Emperour Henrie and most vnworthily also beaten by some of his followers; but he tooke the iniurie as it beseemed the Vicar of Christ, imitating his meekenes, and following the example of Ionas, after the second tempest raysed by his occasion, he went into France, where he dyed in the Monasterie of Cluny, hauing held the Chayre but one yeare.

24. And presently the Cardinals, that were in his companie, gaue the dignitie to Callistus the Second,Callistus 2. who was sonne to Wilyam duke of Burgundie, and had been a Monk either in the Monasterie of Palleri or luns (for Authours doe varie in it) and was then Archbishop of Vienne. A wise man, & dexterous in businesses, as it is recorded of him, and in effect he shewed it. For he was scarce arriued in Rome, but he surprized [...] the Antipope, and cast him into prison; and making peace with the Emperour Henrie vpon good con­dition, he appeased the controuersies, which had long time wronged the Church. And continuing neere vpon six yeares in his Pastoral care, he died in the yeare One thousand one hundred twentie foure, to the great regret of euerie bodie, and much longing that he might haue liued longer.

25. One and twentie yeares after his decease, there followed three Popes one after an other taken out of Religious Orders;Eugenius 3. and first Eugenius the Third a Cistercian Monk, though he were not so much as Cardinal before, but only Abbot of the Monasterie of [...]-fontane, which is yet extant; so great was the opinion which people had of his vertue and wisdome S. Bernard in his Epistle to the Court of Rome doth much admire this their proceeding.S. Bernard. Epist. 236.

God forgiue you (sayth he) what haue you done? You haue produced a man that was bu­ried in his graue; a man that was fled from the companie and trouble of men, you haue thrust him againe into care and trouble; he that was crucifyed to the world, is raysed againe to the world by you; & he that had chosen to be abiect in the house of his God, you haue chosen him to be Lord ouer al. He had power­fully freed himself from the allurements of the flesh, and from the glorie of the world, as from the violent hands of the Diuel; and yet he could not escape your hands. What reason or counsel was there in this business? so soone as the Pope was dead, presently to rush-in vpon a countrey-fellow; to lay hands vpon one that had hid himself; and taking from him his axe, or his hatchet, or his spade, to drawe him to Court, to place him in the Chayre, to cloath him [Page 351] in purple and silk, to gyrd him with a sword, to doe vengeance in nations, repre­hensions in the people, and to tye their kings in fetters, and their nobles in manicles of iron.

So; was there not among you a wise and practical man, to whom these things might better agree? In very deed it seemes a ridiculous thing, that a thread-bare fellow should be assumed to gouerne Princes, to command Bishops, to dispose of Kingdomes and Empires. Shall I say, it is ridiculous, or miraculous? certainly it is one of them.

This was the astonishment which S. Bernard conceaued in the busines; and agreeth no lesse to al the rest of whom we haue hitherto spoken, or shal heerafter reckon, as raysed from Religious Humilitie to so great Honour; for in al of them there is part of that miracle which S. Bernard mentioned.

26. But to returne to Eugenius, we may guesse how vertuous he was, and how much he loued Religion, by that which we find written of him; to wit, that vnder the splendour of his Pontifical attire, he wore his Monastical weed, that is a wollen garment next him, and his Hood, in which also he alwayes slept, and his bed was of straw only, though the bedsteed were guilt, and hung with courtins of purple-silk; by which meanes he outwardly carried the Ma­iestie which beseemed his place in the eyes of men, and inwardly in the eyes of God he neuer forsooke his Religious Humilitie. After he had visited France, and among other things, giuen the Crosse to King Lewis for the voyage into the Holie Land, returning to Rome, and being receaued with great ioy, he died in the eighth yeare of his Popedome,Anastasius 4. when Anastasius the Fourth succeeded, Abbot of the Monasterie of S. Rufus in the Diocese of Veliterra; and in one yeare of his Popedome (for he sate no longer) he gaue great signes of vertues, and chiefly of liberalitie towards the poore, releeuing them plentifully in a great dearth, which wasted almost al Europe.

27. Adrian the Fourth succeeded Anastasius in the yeare One thousand one hundred fiftie foure.Adrianus 4. He was an English-man borne, and as some say Abbot of the Monasterie of S. Rufus in France, afterwards made Cardinal by Eugenius the Fourth, and Legate into Swedeland and Norway, great part of which Countrey he brought to the Faith and worship of Christ. Being put in the Chayre and office of S. Peter, for the time that he held it (which was fiue yeares and eight moneths) he maintayned the dignitie of the Apostolical Sea in manie things; and particularly in excommunicating Wiliam King of Sicilie, and depriuing him of his right to the Kingdome, for spoyling some townes belonging to the Patrimonie of the Church of Rome.

28. A good space after him, to wit in the yeare One thousand two hundred ninetie foure,Celestinus 5. Celestin the Fift was raysed from this dust of Religion, to sit in the Throne of glorie. From a child he went into the wildernes, and liued there manie yeares; afterwards he founded a Religious Order, which being spred farre and neere, himself liuing a very austere life, and working manie mira­cles, his sanctitie grew so famous, that wheras the Cardinals could not for two whole yeares agree vpon the election of a new Pope, they al gaue their voyces to this man, though he were absent and hidden from the world; and his Con­secration was honoured with the concourse of more then two hundred thou­sand people. Being Pope he slacked not the rigour of his life, nor the humilitie of his conuersation, and within a short time began so to loath the noyse and [Page 352] smoake of Court, and so to long after his wonted quiet, that he resolved to shake-of that troublesome burthen and care, notwithstanding the people of Naples (whither he had retired himself) and King Charles were much against it; & the people, wheresoeuer they met him, with lowd voice beseeched him, he would not doe so. Yet fiue moneths were scarce at an end, when he gaue ouer his charge; diuers bewayling the losse of him, others admiring so great hu­militie, and an example therof neuer heard-of til that day.

[...] 22.29. In the number of these Popes the memorie of Benedict the Twelfth is venerable. He was assumed to that charge in the yeare One thousand three hundred thirtie foure, from the Cistercian Order, hauing been Abbot of a mo­nasterie in France called Moni-froid. Manie notable things are recounted of him, both publick and priuate; and in particular, that he preferred none of his kindred to anie Ecclesiastical Office, saying, that the Pope had no kindred. Whereby & for his manie other vertues, he was so wel beloued of al, that dying after he had sate seauen yeares, his funerals were honoured with manie teares, as it is recorded of him.

C [...]m [...]ns 6.30. The vertue of his successour Clement the Sixt alayed part of the common grief.Maison-D [...]. He was a Monka [...]d Abbot of a monasterie called Casa-Dei in the Diocese of [...], a man of a great wit, and great learning, & hauing been made Car­dinal by his predecessour Benedict, when they came to choose an other Pope, he easily carried it by the consent of al, and in his Popedome to his other prayses he [...]dded singular munificence and liberalitie beseeming a Pope, that is a com­mon Father and Pastour of al. He contracted the yeares of Iubilie from a hun­dred yeares to fiftie. He held the Chayre ten yeares to the great contentment of the whole world.

40. Not long after, to wit, in the yeare One thousand three hundred sixtie two, Vrban the Fift Abbot of S. Victor was assumed to the sterne of the Church;Ve [...]anus 5. a man, in the iudgement of al men, of singular vertue, greate courage, vnspotted life, and one that applyed himself wholy to the common good. After he had sate eight yeares, by the special prouidence of God passing by [...], he gaue vp the ghost in the selfsame Monasterie, where he had been bred, in the assemblie of manie Monks, much comforted in beholding them, and much assisted by their prayers.

[...] Order [...] Dominick.41. These are al the Popes which haue been Monks, vnlesse perhaps some haue escaped me at [...]nawares; now we wil looke into other Religious Families also, wherein it can be no wonder if we find fewer, because the Orders themselues are much later. In S. Dominick his Order we find that three of them haue been Popes, vnlesse we wil reckon Iohn of Vercels to be the fourth; of whom we reade in their Chronicles, that hauing been Gouernour of his whole Order twentie yeares, and gone on foot to al the Monasteries therof, it being at that time dis­persed in a manner through the whole world, in the Conclaue which was held betwixt the times of Nicolas the Third, & Martin the Second, in the yeare One thousand two hundred and fourescore, by cōsent of the Cardinals he was cho­sen Pope▪ and being absent, dyed before he could haue newes therof, preserued from manie troubles which that weightie Charge would haue drawne vpon him. Leauing him therefore who was designed to that Charge, but neuer vn­dertook it, the first of this Order that was placed in it, was [...] the First, [Page 353] which name of his, and that also which he had before of Petrus Tarantasius, Innocent ut 3. is wel enough knowne by the Books which he hath left written. Entring vpon this dignitie in the yeare One thousand two hundred seauentie six, he presently gaue his mind to pacifye the discords, which had set al Italie on fire. For wheras the Florentius had been long in armes against those of Pisa, and the Venetians against the Genoueses, he excommunicated al that would not presently lay downe their armes; and had doubtlesse brought this and farre greater things to passe, if God had lent him life, which he enioyed but seauen moneths.

42. In the yeare One thousand three hundred and three,Benedictus 11. Benedict the Eleuenth was chosen out of the same Order, and liued in his Charge much about the same length of time, to wit, eight moneths; but supplyed the shortnes therof with his famous deeds. For by the verdict of al, he was a man of wonderful wisdome and sanctitie; and while he was General of his Or­der (hauing long and laudably borne that office) receauing letters in his Monasterie of Narbona from Pope Boniface the Eight, wherin the Pope com­manded him to admit of a Cardinal's Hat, he almost blotted-out the letters with his teares, and yet could not but obey the commandment. In the time of his Popedome, how manie profitable things did he ordaine, decree, and establish in a short time, specially being to succeed Bonifacius, who had a turbulent time of it; and to cure the wounds, which Christianitie had formerly receaued? He proiected to gaine Syria and Palestine out of the hands of the Barbarians; which sheweth his zeale and courage. But yet, in my iudgement; it was a greater matter, that when his mother, who was yet liuing, a poore and needie woman, came to Rome to con­gratulate him, and presented herself before him in costlie attire, such as friends had abundantly furnished her with; he taking no notice of her, but as if she had been a stranger, asked, who that Noble-woman was? and being answered, that it was his mother: No certainly (sayth he) for I know my mo­ther is very poore, and hath not wherewithal to cloath herself in this manner. At which words she blushing went her wayes; and returning not long after in her owne apparrel, the Pope rose-vp vnto her, acknowledged her for his mother, and friendly entertayned her. Where shal we find a more temperate and mortifyed man? or what greater testimonie can we require of the sanctitie of anie man, then such humilitie, which doubtlesse he learned no-where but in Religion? So that it is no wonder, if he wrought miracles after his death, as they write of him.Pius 5.

43. The third Pope of this Order was Pius V. for vertue like to Benedict, farre beyond him for the businesses which passed through his hands: and the memorie of him is yet fresh in mens minds. What can we say worthie of his vertue? Who being created Pope in the yeare One thousand fiue hundred threescore and six, in the seauen yeares, which he liued not fully com­pleate, shewed againe to the world the vertues of the ancient Popes, such a Religious discipline doth teach; as frugalitie, innocencie of life, and won­derful deuotion; and such as are proper to great Princes, as munificence, prouidence, strict rigour of iustice, courage in warre against Hereticks, and against the Turck [...]; entring league with the Spanyards, and the [Page 354] Venetians, and by that meanes defeating a great nauie which these Infidels had prepared. These were the vertues which got him an opinion of sanctitie, not only among Christians, but euen among the enemies of God's Church. And these be the three Popes, which hitherto haue been assumed to that digni­tie out of the Order of S. Dominick.

Popes that were Fran­ciscans. Nicolaus [...].44. The Order of S. Francis hath had one more. The first was Nicolas the Fourth in the yeare One thousand two hundred eightie eight; and liued foure yeares in the Charge, deseruing exceeding wel of al Christianitie by his dili­gence and care in performing al things belonging to his Pastoral function. And among other things his carriage towards his kindred was memorable; for he was wont to say, that he owed them no more then he owed anie good man whatsoeuer. And being rid of this household-bond, as I may cal it, he was the freer to attend to the common good of the Church, and was careful in it, for he appeased manie controuersies betwixt Christian Princes, and brought them into league one with an other; and recouered also by force some Citties be­longing to the Church, which had been vniustly vsurped by others. And yet how vnwilling he was to be in honour, he shewed long before, by that which he did when he was made Cardinal by Gregorie the Tenth. For hauing receaued newes of it by letters in France, he wrote againe to the Pope as effectually as he could, beseeching him to excuse him; and in the meane time, til a new command came, he would not alter anie thing concerning himself. And it is moreouer reported of him, that he was wont to say, he had rather be cooke of a Monasterie, then Cardinal.

Alexander 5.45. Alexander the Fift followed not long after in the yeare One thousand three hundred and nine, though the honour abided not long in him, to wit, some ten moneths, yet in so short a time he gaue manie demonstrations of a deuout and noble mind. For he depriued Ladislaus of his Kingdome, a power­ful King, and a great enemie to Ecclesiastical libertie. He was so liberal to­wards the poore, not only during his Popedome, but in al his former life, that it is recorded that he was wont to say in [...]east of himself, that he was a rich Bishop, a poore Cardinal, and a beggar when he was Pope.

Sixtus 5.46. Sixtus the Fourth was of the same Order, placed in the Chayre, in the yeare One thousand foure hundred seauentie and one, and sate thirteen yea­res; a man rare for al that belongs to wit, or learning, or prudence in handling of businesses. He shewed his zeale, both in the warres which he made for de­fence of the Dominions of the Church, and in setting-forth a nauie against the Turcks.

47. The fourth that out of the Order of S. Francis hath been exalted to this dignitie,Sixtu [...] 5. is Sixtus V. he that holdeth the sterne at the time that we are wri­ting this; of whose life and actions we wil say nothing for the present, least we may seeme to flatter him; specially seing no toung can so wel expresse that which is in him, as his owne liuelie presence. He was charged with the Pasto­ral care in the yeare One thousand fiue hundred eightie fiue; and this is the fourth yeare that he holdeth it.

48. Besides these, there be two other Popes of two other Orders, to wit, Eugenius the Fourth,Eugenius 4 and Paul the Fourth. Eugenius was of the Monasterie of S. Gregor [...]e in Alga in Venice, of that Order which S. Laurence Iustinian liuing [Page 355] at the self-same time, and famous for al kind of vertue, did much illustrate. He liued in the Pastoral charge neere vpon sixteen yeares, hauing been promoted therunto in the yeare One thousand foure hundred thirtie one. Of whom al Writers agree, that he was diligent in the warres he waged for the Church, graue and wise in peace, liberal towards people of learning, patient in occasions of wrong done him, and a special Patron of Religious people, granting them manie priuiledges and franchises, and also great re­uennues. But his maister-peece was the breaking of the neck of the Councel of Basle, which began to make head against the Pope's authoritie; but partly by courage, partly by his singular wisdome & prudence, he disappointed their de­signes, & called an other Councel first at Ferrara, and afterwards translated it to Florence, whither Iohn Paleologus Emperour of Greece came, and acknow­ledged the Pope of Rome to be Head of the Church.Paulus 4. Paul the Fourth was not only a Religious man, but Founder of a Religious Order of Regular Priests. For first giuing ouer his Bishoprick of Theate, he betooke himself to a pri­uate and solitarie life; afterwards others, that had the like purposes and re­solution, ioyning with him, he began a new course of Religious discipline, and professed it publickly in a great assemblie in S. Peter's Church in Rome, togeather with them of his Companie, in presence of the Clergie of that Church, at the Tombe of the Apostles, making the three Vowes which are common to al Religious people, in the yeare One thousand fiue hundred twentie eight, vpon the day of the Exaltation of the Crosse; and from thence we account the beginning of this Order, which since hath been very much encreased, and doth dayly spreade itself more and more to the great benefit of the Religious themselues, and al others. Paul himself, who was then cal­led Iohn Peter Carasa, was not long after made Cardinal by Pope Paul the Third, and created Pope in the yeare One thousand fiue hundred fiftie fiue; and sate foure yeares.

49. These are the Popes, which we find vpon record taken out of Re­ligious Orders; whose promotion doubtles is a great honour to that course of life, not only by reason of the greatnes of that dignitie, as I sayd be­fore, but much more for the vnspeakable benefit, which the learning, and sanctitie [...], and wisdome of so manie rare men hath brought to the Church of God in al Ages, and in al kind of businesses, as we see it hath. Wherefore though there were nothing els in Religion, this alone were sufficient to conclude, that a Religious course of life hath deserued very much of al Chri­stians and Christendome.

Of Prelats that haue been taken out of Religious Orders. CHAP. XXIX.

TO the glorie, which hath accrued to Religion by the manie Popes, so often and with such benefit of the Church, taken out of Religious Orders, we may adde another degree of splendour not farre inferiour to the former, arising from the like choice of other Prelats out of the same Religious discipline, to no smal profit of Christianitie in al Ages. We haue set downe the number, and the names, and the order of the succession of the Popes that haue been Religious, but it is impossible to doe the like in rehearsing other Prelats, because the number of them is without number; neither do we find al their names vpon record; and though they had been al registred, it were not worth the labour to reckon them vp seuerally.

Trith. de vir. [...]. c. 21.2. For first, if we speake of Cardinals, Trithemius a careful and diligent Writer, doth shew, that of Benedictius only there had been til his time (which was about a hundred yeares since) fourescore Cardinals,Cardinals Benedic­tius 80. Domini­cans, to Francis­cans, 43. whose names were extant, besides manie others that were not knowne. And I find that the Dominicans haue had thirtie, and the Franciscans three and fourtie of their Or­der, of other Orders there haue not been so manie, yet most of them haue had some. And wheras these men were chosen to this dignitie, not in conside­ration of the noblenes of their bloud, nor for their ambitious pretences, but by reason of their long tryed and approued learning, vertue, and pietie; it is no wonder, that we may truly say, they did not so much receaue, as they did adde honour to the honour, to which they were assumed. For to omit manie others, what a man was Cardinal Torq e [...]d [...], and Ca [...]e [...]an, and S. Bonauenture ancien­ter then them both? and diuers besides, whom we shal not need to speake of; themselues hauing got so great renowne as the world knowes, both by their learned pennes and noble actions.

B [...]shops.3. Much lesse shal we need to speake of Arch-Bishops, and Bishops; it is so euident, that there haue been in a manner infinit preferred to these sa­cred degrees of Dignitie out of al ancient and moderne Orders. S. Antonine, S. Ant [...]n p. 3. in. [...]3. [...]. a knowne graue Authour, reckoned a hundred twentie fiue of S. Dominick's Or­der, til his dayes; adding that he nameth not al, but rather few. And least a bodie might think, that it was the deuour disposition of those times, which cast these dignities vpon them, we can reckon in these last three-score and ten yeares, wherof the memorie is yet fresh, ab [...]ue a hundred and foure-score Franciscans only that haue been Bishops, which a man may iustly wonder at. What shal I say of the Benedictins?Tri [...] l. 4. c. 1 [...]. of whome alone Trithemius aboue mentioned hath collected to the number of aboue fiue thousand threescore and ten: [...] which no man hath cause to find strange, considering that antien [...]ly the name of a Monck was so venerable, that Bishops were almost euerie where chosen only out of Monasteries.Sulpi [...]us. In so much that Sulpi [...]us [Page 357] relating of manie Bishops, which had been elected out of the Couent, which S. Martin founded, he concludeth thus: For what Cittie or Church was there, which desired not a Bishop of S. Martin's Monasterie?

4. Throughout al Greece it was so general a custome, that to this verie day, notwithstanding the Schisme in which they liue, they consecrate no Pa­triarck or Bishop that is not a Monck. In other Countries it was also very fre­quent, so long as the Dignities of the Church were not so ambitiously preten­ded, but cast vpon those, that were farre from desiring, and farther from wil­lingly thrusting themselues vpon them, vpon those, I say, that did rather in­deed resist their promotion, and decline it as a heauie burthen. Who can ex­presse, how beneficial the light of these men, placed vpon a candlestick, was not only to the people whome they had in charge, but to other both people & Pastours, that learned to gouerne their flock by their forme of gouernment and example? For where is it possible for men to learne the Art of Arts (as S. Gregorie stileth the busines of gouerning of soules) more exactly then in Religion?S Greg. 1. p. [...]ast. c. 1. For that which is now growne into a common Prouerb, is most true, that No man can profitably be ouer another, that is not willingly vnder; and hath not learned how to be so. Religious men more fit to go­uerne then anie others Why? And doubtles the hardnes of the work requiring great forces, no place is more apt to breed them, or by daylie practise and exercise to encrease them, then Religion.

5. Innocentius the Fourth vnderstood this point very wel; and accordingly it is recorded of him, that he chose so often and so manie Bishops out of Re­ligious Orders, and chiefly from among the Dominicans, that euerie bodie did wonder at him; which though it were a great credit to the Order, yet most of the Religious tooke it very heauily for diuers reasons, and particularly because they found themselues bereaued of their principal and grauest Fa­thers. And therupon their General Iohn Teuto laying open his owne and his whole Orders aggrieuance to the Pope in this behalf, and earnestly beseeching him that he would from thence-forward leaue the Religious of that Order in the humilitie, which they had professed; the Pope made him answer in the words of our Sauiour:Matth [...] & 23. that the candle is not to be hidden, but to be set in the midst, that it may giue light to the whole house; and that the Maister condemned the Seruant that had hid his talent.

6. Moreouer it is of no smal moment that these kind of people come not by stealth into the sheep-cote,Io. 10. b [...] enter by the doore; that is, they hunt not alter these dignities vpon ambitious desire of honour or wealth, but being lawfully called, they obey the voice and commandment of God. So that being chosen in this manner, and bringing with them the vertue, which is ne­cessarie for the performance of their charge,Manie no­table Bis­hops that were Monks. they must needs be both fit in­struments for great matters, and bring forth most plentiful fruit for the glorie of God by their industrie. Witnes S. Basil, and his equal in time and bosome-friend S. Gregorie Nazianzen. Both their atchieuements are wel knowne to the world; S. Basil's against the heretical Emperour Valens; S. Gregorie's against the Arians, the Macedonians, the followers of Apollinaris, and against Iulian the Apostate;S Basil. S. [...] and once he ran hazard of his life, because the seditious people began to throw stones at him, while he constantly stood for God's cause.

7. S. Iohn Chrysostome was not inferiour vnto them in vertue and [Page 358] constancie, both against Gainas an Arian Prince, and against the Empresse Eudoxia, not sticking publickly in a Sermon, which he made, to cal her an other Herodias. In a later Age S. Fulgentius was not behind in courage;S Fulg [...]n­t [...]us. for him­self alone withstood the storme, which wicked King Trasimond had raysed against the Catholicks; encouraging the Faithful, and danting his aduersaties very much by his great learning, and sanctitie, and by the admirable eloquence of his tongue, so farre that he was bannished into Sardinia; yet parting with the great grief of al, he prophecied that he should shortly returne; and so it hapned. For Trasimond dying not long after, his successour Hilderick restored the Church to the former peace.

S. Anselme.8. And to come yet lower, S. Anselme Archbishop of Canterburie came out of the same schoole of Religion; and often shewed, how much he had profited therin; but particularly in his opposition against King Henrie of Eng­land, who diuiding himself from Pope Vrban, stood in Schisme against him, and commanded that no Appeale should be made to Rome in al his Kingdome. S. Anselme gathered a National Councel to deliberate vpon this busines; and wheras al the Bishops, and Abbots, and Peeres of the Realme held of for feare of the King, he alone with two others only, whom he had wonne to himself by his authoritie, stood for the Pope, and voluntarily went into ban­nishment, rather then he would yeald to vniustice.

Culi [...]mus [...]itur [...]n.9. Wiliam a Monk of the Cistercian Order may be rancked with these great men, whom nothing could compel to vndertake the Bishoprick of Burges but the command of his Abbot, and of the Pope's Legate, both of them by sh [...]rp letters willing him not to withdraw himself from that which was the wil of God. In that dignitie he neuer put-of his Religious weed, he neuer eate flesh, nor remitted anie thing of his former obseruances; but to his pri­ua [...]e vertues he added those, which are proper to them that haue care of s [...]u­les, neuer c [...]asing to feed his flock by publick Sermons, and priuate conuer­sation, and manie profitable decrees and lawes: he maintayned continually whole troups of poore people at his owne charges; he courageously withstood the King of France trenching vpon the Ecclesiastical liberties, and stopped the fu [...]e of the Hereticks that raged in Guienne, sending diuers of his Cister­cian Monks to preach among them; and when that would not doe, gathering an armie by consent of the Pope, and sowing a Crosse vpon his garment, made himself in a manner commander of it; and though he dyed before the armie marched, yet there is no doubt, but he assisted much more from heauen towards the victorie, which not long after the Catholick partie wonne against their enemies. And thus haue these Religious men and Saints behaued them­selues in opposition against the enemies of God. What haue they done in peace, and calmer times, as in a field more sutable for Religious people to trauel in, their endeauours euer bending rather to peace and quiet? And accordingly we find that in the quiet times of Christendome, the vigilācie of such Pastours hath been the more remarkable, attēding to feed their flock by example, word, and work, so much the more gloriously and with greater effect, by how much more their famous endeauours were euer coupled with admirable contempt of huma [...] thin [...]; which vertue doth make them more pliant to the seruice of God, [...] others more readie to giue credit vnto them.

[Page 359]10. Boniface about the yeare One thousand one hundred and fiftie,S Boniface. borne of the bloud Royal, and neer kinsman to the Emperour Otho the Third, and so highly in his fauour, as the Emperour was wont to cal him his Soule, entred into the Order of S. Romualdus, and hauing done pennance a long time in it, he was moued by instinct of God to goe and preach the Ghospel to the Russians; which the Pope agreed vnto, and moreouer made him Archbishop of that Countrey; notwithstanding which dignitie, he altered nothing from his former rigour of Abstinence and hard cloathing; but riding on hors-back barefoot, the cold being extreme violent, when he lighted, his foot was frosen to the stirrop, so that he could not pul it out, but that he had some warme water brought him to bathe it in. Which poore fashion of liuing brought-forth wonderful fruit in short time. For coming to that Barbarous nation of the Russians, & beginning to preach the Faith of Christ to the King, at first the King made account that he came to tel them some strange things, whereby to get himself some releef; but finding that he constantly refused the great guifts with which he had cau­sed him to be present [...]d, and moreouer seing him passe through the fire without anie hurt, he not only embraced the Ghospel togeather with his whole King­dome, but making his sonne his heyre, he resolued himself to become disciple to S. Boniface; and had effected it, had not S. Boniface within a short time after been most barbarously slaine by the King's brother; which hapned wel for him, and according to an ancient desire which he had of suffering Martyrdome for Christ Which kind of examples are frequent in older times; and yet of later yeares also there neuer haue wanted in the house of God the like burning and shining lights, as Andrew Bishop of Fi [...]sol [...], Andrea [...] [...]sulanus: about the yeare of Christ One thousand three hundred and sixteen; who being a Carmel [...] was put into that Episcopal dignitie much against his wil, a [...] he euidently shewed; because pre­sently vpon the first notice that he heard that such a thing was in handling, he hid himself in a Monasterie of the Car [...]s [...]s, til in an assemblie of the Canons, that had chosen him, he was by God's permission discouered by the speech of an infant; and at the self-same instant a child in a white garment appeared to him also, bidding him not resist any longer the wil of God, which was the oc­casion of his making Bishop; and telling him, there was an Angel appointed him for his Guardian, to direct him in the performance of God's pleasure [...] He being therefore so euidently chosen, not by men, but by God, we may easily imagin, how he carried himself in his Pastoral function. Among other things it is recorded of him, that he was so louing and liberal towards the poore, that he had al their names written downe in a paper, & could not behold them with­out teares. His wisdome was such, as besides the Decrees, which he made in his owne Dioces, he appeased with great dexteritie a domestical dissention which was risen in Bologna, being sent thither to that purpose by Vrban the fift, reconciling both parties, and preuenting infinit danger, which was coming vpon that cittie. Finally much more is recorded of this man's vertue and sancti­tie, wherof we haue testimonie enough in the miracles, which he wrought, and in that he is Canonized for a Saint.

11. What shal we say of Laurentius Iustinianus;Laurentius Iustinianus. who hauing lead a Religious life for thirtie yeares togeather, & at last being charged by Eugenius the Fourth with a Pastoral function, vsed al meanes and al entreatie, and made vse of al [Page 360] his friends to decline it; and when he could doe no more, he admitted of it, and handled it so, that to al mens thinking nothing could be added to his wise­dome in gouerning, his zeale of God's honour, his fortitude in withstanding great men, and his care of the poore, towards whome he was rather accounted profuse. Insomuch that they write of him that both the people of his Diocese, and strangers from forrain places, had recourse vnto him as to an Angel sent from heauen; and that as often as he went abroad, people thronged after him to behold him.

S. Anto­nine.12. S. Antonine was his equal in time and vertue, compelled to take vpon him the Chaire of Florence by the same Eugenius, and shewed no lesse pietie, and skil in gouerning, then he hath shewed learning and erudition in his written Bookes. It is written of him, that he much reformed the Clergie of that Church, and visited al his Dioces himself in person; and in time of the sicknes, like a good shep-heard, did not refuse to goe to the infected as they lay raging in their disease, to comfort and refresh them; leading about with him a beast loaden with physick, to minister vnto them; finally that he was so profuse towards the poore, that hauing but three loaues of bread in his house, he gaue them to the poore, though not without ful gaynes and recompence; for the selfsame binne, that was emptie before, was presently found ful of bread, and that very white. We shall not need to say anie thing of his wisedome; because, when he was but yet a priuate man, he was as it were an Oracle in al doubtful questions, at home and abroad; insomuch that euen then he was commonly knowne by the name of Antonine the Counsellour. Antonius C [...]orum. Great was also the feruour and constancie, wherewith he more then once defended the liberties of the Church against those that were in highest authoritie. In which busines he once answered one that threatned him grieuously, that he did not feare him, because he had stil a corner, wherunto he should no: vnwillingly retire himself; and withal shewed him the key of his Celle, which he kept of his Monasterie; giuing to vnderstand besides, from whence he had receaued so much courage.

13. Manie like examples we might lay togeather not only out of Italie, from whence the former are taken, but from people beyond the Seas, and beyond the A [...]s, among whome Religion did anciently wonderfully flourish; but because our intent is not heer to write a Historie of these things, we wil cōtent ourselues with one S. Dunstan, S. Dunstan. who, about the yeare One thousand & twentie, being Abbot of Glastenburie, was made Archbishop of Canterburie; in which dignitie it is incredible how nobly, and how beneficially to his flock he carried himself. We find in particular, that he was wont to rebuke the two Kings, [...]elstan and Edward his successour, with such freedome and confidence, that he was twice bannished for that cause, and yet called back againe, and vsed by the selfsame Kings in publick businesses of great weight; such was the opinion which they had of his wisedome. He was rare also for his guift and feruour in preaching the Word of God; and one Ascension day, as he was at [...]s prayers, preparing for a Sermon, an infinit number of Angels clad in white presented themselues vnto him, and told him, that they came to carrie him to heauen, if notwithstanding he were readie. He answered them, that for his part. he was readie, but yet it would grieue him, if vpon so high a Day the people would be frustrated of the food of the Word of God. And the Angels taking [Page 361] his excuse, appointed the next day to come for him; wherin he departed with excessiue ioy.

14. In these our dayes we haue had occasion to behold the like vertue in diuers Prelats, and particularly in Martin Sarmiento a Franciscan-Friar;Martin Sarmiento. who hauing long laboured with abundant fruit, in the Prouince of Mexico in the West-Indies, was at last presented with the Bishoprick of that place; but stood constant in the refusal of it, til commanded by his Superiour in vertue of holie Obedience he accepted it. And hauing vndertaken it, he altered not his hum­ble and austere manner of life; but wore the Habit he did before, and trauelled about al his Dioces alwaies on foot, with one of his Friars for his Companion; and finally dyed in the performance of his function, hauing spent three whole dayes one after an other in ministring the Sacrament of Confirmation.

15. Which examples, in my opinion, doe make it much clearer then anie reason or proofe by argument can doe, that Religious Orders haue in al times been, as it were, a Seminarie or Nurserie of Prelats; and of Prelats that haue been exceeding beneficial both to their owne charge by their worthie labours, and to others by the [...] example of life.

Of the fruit, which Religious people haue brought-forth in the Church of God. CHAP. XXX.

WHEN the wisdome of God had begun to lay the grounds of the Order of the Gray-friars in S. Francis and his eleuen first Companions, [...]uent. in [...]ta S. Francis. and this new ofspring was vpon the poynt of being brought forth, it was represented in a Vision to Pope Innocent after this manner. He conceaued that he saw the Church of S. Iohn Lateran (where at that time the Pope had his Pallace) gaping at the foundation,Reli [...] pe [...]le vp­hold the Church. and readie to fal; and that a poore beggarlie fellow came running towards it and held it vp with his shoulders. When not long after S. Francis with his little Companie presented himself be­fore him, demanding approbation of his Rule; the Pope beholding him atten­tiuely, and weighing his Rule with good aduice, made no questi [...]n but that he was the poore man, that was shewed him in the Vision aboue mentioned; and the euent proued it true. For not only that Age, wherin this Order sprung vp, was wonderfully enlightned and holpen by it, but it hath euer strengthned and vpheld the Church of God these 376. yeares, which it hath continued since the first beginning of it.

2. Which commendation, as vndoubtedly it belongeth not falsly and idly but by the true and solide testimonie of that heauenlie Vision to the Order of S. Francis; so, in my opinion, it may as truly be giuen to the Order of S. Do­minick, which hath laboured in the same cause with no lesse industrie; and in like manner to al other Orders, which our Lord from time to time hath sent fresh workmen at diuers houres into his vinyard. And if it may be sayd of euerie [Page 362] one of them seuerally,The prayers of Religious people very be­neficial. that they haue been so beneficial for the defence, and cultiuating, and maintaining of the dignitie of the Church; how much more truly may we say it of al of thē togeather? So that we must needs conclude, that the profit and fruit, which Religious Orders haue wrought in the world since they were founded, is vnspeakable. For setting al other things aside, their prayers only & hidden deserts in the sight of God, certainly are very powerful to reconcile him to mankind. Vpon which ground S. Bernard saith,S Bernard serm par. 93. that they are ordained to pray for the bodie of the Church, for the liuing and for the dead; and S. Gregorie Nazianzene,S. Gregorie Nazian or. [...]. de Eu [...] c. 8. that their teares are the deluge of sinne; the world's satisfaction, and purging; and Eusebius, as being consecrated to God in [...] of al mankind. [...]ho therefore can imagine, from how manie mischiefs, and what disasters, the world hath been freed by their intercession, what be­nefits their prayers haue obtained? how often our Lord hath been appeased not only at their humble suit, but at the verie sight of their good deeds? But to say no more of the account which God makes of them, and of that which is only knowne to him; let vs goe forward in the consideraton wh [...]ch we haue pro­p [...]sed concernin [...] al of them, and weigh the fruit which in al Ages they haue brought-forth two seueral wayes; first by example, then also by their labour and industrie.

3. As for matter of Example, it cannot be denyed, but that for the most part, al Euan [...]elical vertues had been hidden in darknes but for the light which Reli [...]ion hath giuen them;The benefit of Exam­ple. first practising them, and by their verie practise presenting them to the view of al men, as it were, in a publick Theatre to be beheld of al. So that their modestie, humilitie, pietie, & deuotion, hath been alwayes a leading direction for al kind of people to follow; and we may iustly conceaue, that this was the reason why they are tearmed by S. Iohn Chrysostome,S. Iohn Chrysostome hom. 5 [...]. ad p [...]p. the lights of the world. For by them the world hath learned, how God is to be serued, with what reuerence, with what feare he is to be adored in the Churches and in the Sacraments, with what diligence & attention we ought to pray vnto him, how patient we ought to be in aduersitie, how cha­ritable towards our neighbour, finally there is no Christian vertue, wherof they haue not left manifold examples in the world.

4. Yea though al this were not, their verie forsaking of al things to embrace the Crosse of Christ, wheras manie of them were nobly and richly borne, and in the prime of their dayes, must needs be of great force to induce men to con­temne the riches and honours of the world; and so we find it hath been; and though few haue the strength and courage of mind vtterly to abandon these things, yet by that which they see these men doe before their eyes, they learne to loue these earthlie things lesse, or at least wil vnderstand that they deserue not to be loued. What shal we say more? their verie aspect is a secret exhortation to vertue, & reprehension of vice; which manie dayly experience to be true, & S. Chrysostome doth plainly testifye, exhorting the people in two seueral Sermons, often to visit Religious houses for this verie reason,S. Iohn Chrysostome [...]. because they cannot but car [...]i [...] some benefit home from them. ‘For there, saith he, al things are voyd of temptation, free from al disquiet & disturbance; they are most quiet hauens, and the dwellers of them are like so manie fires, shining from high places, and giuing light to them that come neere them; and hauing taken vp their rest in [Page 363] the hauen, they inuite others to the same tranquillitie, and suffer not those, that haue their eyes vpon them, to runne hazard of ship-wrack, or to be in darknes, if they behold them. Goe therefore to these men, conuerse with them; goe, I say, cast yourselues at their holie feet, for it is farre more honourable to kisse their feet then the head of other men. For, I pray you, if some apprehend the feet of certain Images, only because they represent the King; shalt not thou be in safetie if thou embracest him that hath Christ within him? Their feet therefore are holie, though otherwise they seeme abiect and contemptible.’ Thus speaketh S. Iohn Chrysostome.

5. Deseruedly therefore may we apply to Religious people, that which was spoken to the honour of the Apostles, and is common to them that leade an Apostolical life:Matth. [...]. You are the light of the world, you are the salt of the earth; the one belonging to example of life, of which we have spoken; the other belonging to their industrie, of which we are now to speake; which is farre greater also then example itself, to wit, not only to preserue the behauiour of men from corruption (as it were) by casting salt vpon them, but which is beyond the nature of salt,Religious people do greatly help to­wards the saluation of others. to restore them when they haue been corrupted; which Reli­gious people performe, when they reclaime those that are gone astray, raise those that are fallen, instruct the ignorant, assist with their counsel, learning, and al manner of industrie, them that are in temptation and difficulties. We shal not need to proue these things by authoritie of the holie Fathers, or by that which others haue le [...]t recorded; for we see it dayly before our eyes, and find in our daylie practice, that it is so. It is apparent to euerie bodie, how much Religiours Orders doe further the saluation of man kind by hearing Cōfessions, by public [...] Sermons, by priuate reprehension of vice, by taking away (as much as lyeth in them) the occasions of sinne, by appeasing dissention and discord, finally releeuing al sorts of people, instructing and teaching them how to behaue themselues against the Diuel, against their owne infirmities, against the allurements of the world; al which businesses Religious people haue in a manner so ingrossed, that few besides them, stirre in them; and euen those few are oftimes stirred-vp by their example; and by a holie emulation of them.

6. And though these things be in themselues great, yet because they are daylie, they are not esteemed; and people perhaps think but slightly of them, as the fashion is.Religious men op­pose them­selues against he­reticks [...] The warre which we haue with the enemies of God's Church, and with Hereticks, is of more reckoning; and Religious men are they, that beare the greatest part of that burden also, opposing themselues as a coun­terscarpe and bulwark against the furie of them, in their Disputations, and Sermons, and written Bookes; in priuate and publick meetings. Finally that which is most glorious and of greatest weight, is the good which they haue done, not in particular men, but in whole Prouinces and Kingdomes, bringing them vnder the yoak and obedience of the Faith of CHRIST.And con­uert Na­tions. How often haue they spread the light of the Ghospel, where it was neuer seen before, and restored it where it hath been obscured? How manie times hath Faith and Religion gone to decay in manie places, and they haue for it vp againe▪ Certainly their zeale in this kind hath been so eminent, that who­soever shal giue himself to reade Histories, and obserue the manner how th [...] [Page 364] Faith of Christ hath been brought into euerie Countrey since the Apostles, & those Apostolical times, wil scarce finde a man named in the busines that hath not been Religious. It wil be too tedious to rehearse them al; yet some we wil touch vpon,S. R [...]migius. for example sake.

7. First therefore we finde that S. Remigius, he that about the yeare Fiue hundred and thirtie conuerted al France from Idolatrie to the Faith of Christ, was from his childhood a Monk, and afterwards Archbishop of Rh [...]mes.

Martin.8. About the same time, to wit, in the yeare Fiue hundred and fourtie, Martin a Monk reduced the Swedens from the A [...]ian heresie. It is a knowne thing,S. Augustin of England. how England by S. Augustin's instruction (whom S Gregorie sent thither with foure other Monks) was conuerted to God togeather with King Ethelbert, in the yeare Six hundred and three.Lambert. And in Six hundred twentie two, Lambert a Monk of Liege brought the countrey of Taxandria in the Lower Germanie to the Faith of Christ; and at the same time Kilian a Scottish Monk wrought the like in Franconia, and there dyed a Martyr. Wilfride also a Monk of the monasterie of H [...]rpue in England,S. Wilfride. and afterwards Bishop of York, about the yeare Six hundred foure-score and three, as he was sayling towards Rome, was by tempest cast vpon the coast of Holland and Frizland; and not to passe the winter without fruit, he began to preach the Ghospel, which til then had not been heard of in those countries. And returning home, and not permitted by wicked King Eg [...]rid to remaine in his charge, he went to the South Saxōs, that were yet Infidels, and shewed them the light of Faith; and withal con­uerted the whole Iland of W [...]ght.

9 And that which Wilfride began in Frizland, Willebrord continued, a Monk of the monasterie of Rippon in England, and was afterward created Bishop of Maes [...]icht. At the same time Swithbert bred-vp in the famous Mo­nasterie of Landis [...]erne, with eleuen others (in memorie of the number of the Apostles) went to the Saxons, and is recorded to haue instructed an innu­merable companie of them in the Faith of Christ; and was afterwards made Bishop of Werda, and did not cease notwi [...]hstanding to take great paines.

10. Bonifacius also is renowned in this kinde, and to this day deseruedly worshipped as the Apostle of Germanie. S. [...]. He was borne in Scotland, and led a a holie life a long time in a Monasterie, to which his parents had offered him from the time he was fiue yeares old; and being sent by Pope Gregorie the Second into Germanie, he conuerted to the Faith of Christ Thuringia, F [...]sia, and Hesse, about the yeare One thousand two hundred and sixteen; and that he might the better gouerne those whom he had instructed, he was ho­noured with the Archbishoprick of Mentz, though he receaued yet more ho­nour by the crowne of Martyrdome.

[...] & Lu [...]ger.11. Willehard and Ludger, out of the monasterie of S. Willebrord in France, went into Franconia a prouince of Germanie, about the yeare Eight hundred, and begat manie children there to Christ, and themselues endured a great deale of hardnes for his sake.

Ausgarius.12. Not long, to wit, some ten yeares after, Ausgarius with three companions out of the Monasterie of Corby in the Wall [...]ns Countrey, passed through diuers Provinces preaching the Ghospel, in Denmark, Sw [...]dland, Scotland, and Greeneland, with incredible fruit. And [...]ut [...] [Page 365] the same Monasterie came Stephen, who succeded Ausgarius in the haruest of Swedland, and passed afterwards into the province of Helinghen, and brought it wholy out of errour into the way of truth; and lastly slayne by some wicked people there, went to enjoy the crowne of Martyrdome.

13. To whome we may adde Albus Abbot of Floriac, a Monasterie which was built by S. Ma [...]s in the possessions of one Florus Count,Allus. as we find re­corded; for he tooke much paynes in dilating the Christian Faith in that part of France which is called G [...]cou [...]; a man famous for his Eloquence, and San­cti [...]ie, and the glorie of Martyrdome. He liued about the yeare Nine hundred and seauentie.

14. What shal we say of Adalber [...]us?Adalber­ [...]us. who when he was Archbishop of of Prague, coming to Rome, liued a long time a Religious life in the Monasterie of Mount-Cassino, about the yeare Nine hundred and foure-score; and then to­geather with his brother Gaudentius a Monk also of S. Alexus in Rome, went into Hungarie to preach the Faith of Christ; where he met with King Geisa, that had notice of his coming before from God; and being entertayned honourably by him, he conuerted al that fierce and barbarous people to the obedience of of our Sauiour; and from thence going higher into Sarmatia, preached the Ghospel to the Russians, Latuanians, Moscouites, Prussians, and chiefly to the Polacks, and their King Boleslaus. Finally in Prussia being by the wicked misbe­leeuers bound to a stake, and stuck with seauen darts, while he stood gasping, he gaue God thanks, that he had at last vouchsafed him that fauour to dye for his sake, which had long desired.

15. Bruno also sonne to Lotarius Duke of Saxonie, Bruno. after he had lead a Mona­stical life in the Monasterie of S. Alexius in Rome, was sent by Iohn the Nine­teenth to the Russians about the yeare One thousand twentie fiue, and reduced manie of that Countrey to the way of Saluation; and to the end he might not want his reward for his seruice in that cause, he was crowned with Martyr­dome. And about the same time Boniface Disciple to S. Romualdus, trauelling into the same Countrey Russia, conuerted the King & the whole Kingdome, sauing the King's brother, by whom being barbarously slayne, he watered with his bloud the Vinyard which he had planted.

16. In the yeare One thousand and fiftie, Humbert, Humbert [...]. a Benedictin Monk, being sent Legate from the Pope to Constantinople, to conuince the Grecians of their Schismatical errours, appointing a day of meeting with N [...]etas, confounded him in Disputation before the Emperour Constantin; and forced him to burne the Booke, which he had written.

17. Otho in like manner a Monk of the Monasterie of Waburg a cittie in Germanie, Otho. being, in the yeare One thousand one hundred twentie fiue, sent by Callistus the Second into Pomerania, conuerted Prince Warcislaus and his fol­lowers; and trauelling al the coast of Denmark, & the cōfines of Poland, wrought great conuersions, and visited also manie Citties of Saxonie with great fruit.

18. Not vnlike to him was Vicelinu [...], Vicelinu [...]. who not long after going out of France to the Wandals with foure Companions, took incredible paynes for thirtie yeares togeather in al that Countrey, instructing innumerable people in the Law of Christ, and founded manie famous Monasteries there.

19. And of Conuersions of the like nature wrought by Monks, we might [Page 366] adde much more; but for breuitie sake, we wil descend to the Religious Orders, which are of later standing; for since they haue appeared in the Church of God, businesses of this nature haue for the most part passed through their hands.

20. The Dominicans haue had manie occasions of doing God great service in this kind; and particularly about the yeare One thousand two hundred fourtie seauen, we find that diuers of them were sent by Innocentius the Fourth to the Tartarians, Domini­cans. the chief among them being Ascelinus, a holie man; though for that time there came no other good of it, but that which them­selves reaped by the manie iniuries and incommodities which they suffered in that measure, that it is a wonder, that either their bodies, or their harts were able to endure it. Wherefore not manie yeares after, they went in greater number and with better successe to the conuersion of Nations; and trauelled manie countries, where the light of the Gospel had neuer been seen, with such abundant fruit that it was not possible, as they write, to number the soules conuerted by them; specially in the Countrey of Cuma; from which parts Benedict (who was Superior of the rest of the Bretheren) writing to their General, relateth that manie thousands not only of the common soit, but of the Nobilitie of the Countrey had receaued the Sacrament of Baptisme, which may suffise for a taste of the fruit which that Order hath and doth dayly bring-forth in the Church of God; there being whole Books extant ful of Relations concerning it.

21. Of the Franciscans, besides other times, in the yeare One thousand two hundred and seauentie, one Hieronymus Esculus was sent to Constantinople, to treate a reconciliation of the Greek Church; he that afterwards was chosen Pope, and called Nicolas the Fourth.Francis­cans. And he had so good successe in the busines he went for, that he perswaded the Emperour and the Countrey to submit them­selves; & (which was a ioyful sight) brought fourtie Peeres of the Countrey to kisse the Pope's foot,The Greek Church [...] and to the Councel, which was then assembled at Lions.

22. The Religious of the same Order haue also more then once passed to the Tartarians, first in the yeare One thousand two hundred fourtie fiue, sent by Innocent the Fourth, at which time manie being conuerted to the Ghospel, not long after there went more of them into the Vinyard,Tartarians. and erected there manie Monasteries; and Christianitie did much prosper among them.

23. In the yeare One thousand three hundred fourtie one, two againe of the same Order were sent Legats from Benedict the Tenth, with others of their Brethren with them, who obtayning leaue of the Emperour of the Countrey to preach the Faith of Christ, built againe manie Churches and Monasteries, to the great enlargement of the Service of God, and conuersion of manie soules.

24. Moreouer no smal number of them passed into Armenia in the yeare One thousand three hundred thirtie two.Armenia. The chiefe man among them was Gonsales Sa [...]rata, a man very learned, and one that hath much benefitted that Countrey both by his seruent preaching & by translating manie of our bookes into their language. [...] And about the same time we finde that one Paschal [...] tra­uelled in the couersion of the Medes, and one Gentilis among the Persians. The [Page 367] former writeth in an epistle, which is yet extant, that the people of the Coun­trey tempted him at first with diuers presents, and offered him manie wiues, which and manie other allurements he constantly refusing, they fel to iniuries, and reproches, they twice stoned him, and burnt his face, and the soales of his feete, with fire; and yet he was so farre from being danted therewith, that he neuer so much as altered his Habit for it,Babylon. nor intermitted his preaching.

25. And of Gentilis there is this notable thing recorded, that liuing in Babylon, and finding himself dul in learning the Arabick language, he resolued to returne into Italie. But as he was vpon the way, there met him a yong man, that hauing sifted out the cause of his iourney, bad him goe back againe, be­cause God would giue him the guift of that tongue; and from that houre he spake it as perfectly as if he had been borne in the Countrey.Dalm [...]tia.

26. Bosna a cittie of Dalmatia was also in those dayes conuerted from Here­sie by the meanes of Gerard General of that Order, as he had occasion by chance to trauel that way; and afterwards sending diuers others thither, he wonne also the countrey there abouts, it being infected with the same Heresie; and brought it within the fould of Christ.

27. Odoricus of [...] much about the selfsame time, both to shunne the ho­nour which euerie one was forward to giue him, and through the burning zeale of Soules, got leaue of his Superiour to goe preach to the Infidels; where ma [...]in [...] his excursions into diuers countreys towards the East and the South, in seauenteen yeares, which he spent in that noble work, he is reported him­self alone to haue baptized and instructed twentie thousand Soules.Cat [...].

28. [...] on the yeare One thousand three hundred and seauentie,Hunga [...]. Wiliam [...] being sent to Caraye to preach the Ghospel of Christ, carried three-score of his Friars with him. And in Hungarie the King hauing lately brought diuers [...]ioyning Provinces to his obedience, sent eight Franciscan-friars amongst them, whos [...]ithi [...] the compasse of fiftie dayes, brought two hundred thousand to belieue in Christ. The King seing the happie successe, wrote earnestly to the General of their Order to send him two thousand of his Friars, assuring him they should not want employment. The letter which the General wrote back is yet extant, [...] wherein he deuoutly and feruently inuiteth his Religious to so withful and glorious an enterprise. And among the rest we must not let passe [...] Cap stranus, who about the yeare One thousand foure hundred and fiftie brought to the bosome of the Church in one excursion twelue thousand In­fidels, and manie Schismatiks besides.The So­cietie of I [...]svs.

29. We might heer speake of much more that hath been done to the ex­cessiue benefit of the Church both by Other orders, and by this our least So­cietie of IESVS, which in Italic and Spaine (where Catholick Religion doth remaine incorrupt and flourish) laboureth with that fruit which euerie one seeth and knoweth; and in France, Germanie, the Low-countries, Poland, and in al the Northern parts infected more or lesse with Heresie, employeth itself incessantly in strengthning Catholicks, instructing the ignorant, redu­cing or conuincing Hereticks, by preaching, teaching schooles, priuate con­uersation, and by al manner of holesome meanes and wayes. At which how much the Diuel is grieued, he lately shewed (as by certain Relation we haue heard) when being vrged by Exorcisines in a possessed person, among other [Page 368] things he professed, that he hated no kind of people more then the Iesuits.

30. But not to be too long, we wil instance the matter we haue in hand, in two only of two seueral Families, by which it wil sufficiently appeare, how much the whole Orders may haue benefitted the Church of God, seing one man in an Order hath done so much good.S. Bernard. S. Bernard is one; and the good which he hath wrought in the Church of God, cannot indeed be valued. For in that fearful Schisme, which was raised against Pope Innocent the Second, he bestirred himself so diligently that we may truly say, he was the cause and meanes at last of extinguishing it. For he alone brought al France to the Pope's obedience; the S [...]nod of Estamps, where al the Bishops of the Realme, the King & al his Peeres were purposely assembled to that end, putting al their voices in him. He recon­ciled King Henrie of England also to the Pope, euen against the mind and en­deau [...]ur of al the Bishops of the Countrey; and afterwards brought in Germa­nie. Then he went to the Councel of [...]i [...]a, and was not only present at al their meetings and deliberations in the weightiest affaires of Christendome, but did in a manner gouerne them, al referring themselues to him. Againe, when the Church [...]f [...]urdean [...] was miserably torne by factious people, insomuch that is diu [...]rs place [...] the lawful Bishops were thrust out of their Seas, he (stirred-vp by the Pope's Nantio,Carn [...] [...]. Bish [...]p of [...]har [...]e.) quenched al that fire with his eloquence, authoritie, and miracles. After this, Ro [...] being oppressed with publick calami­ties, he was called thither by the often and earnest letters of the Pope and Car­dinal, and there confuted Roger King of [...]ilie in open disputation; and by his counsel & wisdome so weakned the partie of the Antipope Peter Leo, that being forsaken of al, he made a miserable end. Peter Abaylard was an Heretick so proude of his learning and eloquence, that no man almost could stand against him. S. Bernard first in a priuate meeting, then publickly in the Councel of S [...]ns put him to shame. Soone after in the Councel of Rhem [...]s, he so palpably cōuinced [...]ilbert Parr [...]t, a man that was also famous, that he himself publickly cōdemned his owne errour. He alone constrayned Henrie (an other Apostate) to flye▪ one that had infected the Dioces of [...]olause with his wickednes, and was [...]il labou­ring to infect it more and more; but at last he was intercepted and del [...]uered-vp in chaines to the Bishop. What shall say of his other iourneys to M [...]an, to G [...]u [...], to the King of France, al which he vndertook for affaires of great consequence to the Church, and al of them with prosperous successe? And in these iournyes who can number the causes which were brought vnto him, or the concourse of people, to and fro, to his lodging, pressing-in one vpon another: Neither can it be imagined, with what benefit he preached to the people; what an infinit cō ­panie he reclaimed from their wicked life; how manie were reconciled by his meanes; how manie drawne out of the iawes of the Diuel by the firie flames of Diuine loue, which he breathed wheresoeuer he came. But we may giue a guesse at it, by that which is recorded of him, that besides those that forsaking the vanities of the world, betooke themselues to other Religious Orders, he neuer returned home to Cla [...]-vaulx, but attended with a great troup of Nouices, whom [...] he had driuen by his owne perswasions into the nets of our Sauiour, and most c [...]mmonly they were men eminent either for Diuinitie, or Huma­nitie, or for their birth; among whome we find Henrie brother to the King of France, and one Herucus of the bloud Royal. And so much of S. Bernard.

31. The other, whom I purpose to insist vpon, is S. Vincent of the Order [Page 369] of S. Dominick;S. Vincent. whose labours haue extended so farre, that it is a wonder that anie one man could goe so much ground as he hath trauelled, prea­ching the Ghospel of Christ. For first in Spaine he went ouer al the King­domes of Valentia, Catalaunia, Aragon, Na [...]arre; and setting aside Galicia and Portugal, where for certain reasons he came not, he passed through al the rest of the Prouinces, and euerie towne of them, and almost euerie village. Then co­ming into the kingdome of Ouiedo, Daulphinie, France, Burgundie, Normandie, Pre­uence, A [...]uergne, Gasconie, Britanie, Flanders, and al Sauoy, he went-vp into Italie, & came downe againe by Lombardie, Piedmon [...], & Genua, & al that coast, and sayled to the Ilands of the Mediterranean Sea; and being inuited into England by King Henrie his letters, and an expresse messenger and a ship to waite vpon him, he vi­sited al that Iland, and from thence went into Scotland, and Ireland, & rested not only in the head-citties, but passed, as I sayd before, to euerie towne & litle vil­lage, following the exāple of Christ our Sauiour. Who therefore but God alo [...]e can number the soules, which he reclaimed from their vicious courses, & from the gates of hel; how manie euil customes he rooted out of whole citties and countries; what light and knowledge of heauenlie things he left behind him?

32. We find recorded that he conuerted aboue fiue and twentie thousand lewes, which Sect, as in those dayes it raigned much▪ he laboured particularly with great zeale to extirpate; of the Saracens he cōuerted eight thousand; & of Christians debauched, that turned ouer a new leafe, aboue a hundred thousand. But it is more easie to reckon-vp the Countreys and Prouinces, then the soules which he brought into the way of Saluatiō. For they write of him, that where­soeuer he set his foot, there followed presently a general repentace of their former offences, a general reformation of manners; dicing, and blaspheming▪ and periurie, and other crimes, yea idle sports and toyes, were so layd aside, that people did think no more of anie such thing; and their cont [...]ition, deuotion, and modestie was so great, not only while he was present, but for some time after, that it did seeme a new Primitiue Church.

33. Wherefore if Religion had had only these two subiects, that had laboured [...] the reformation of the world, and deserued wel of the Church, were it not a sufficient commendation and glorie vnto it But it hath had verie manie, as S. Francis himself, of whom we reade wonderful things in this kind, S. Antonie of Padua, S. Bernardine of Siena, both of them not much, or nothing at al infe­riour to S. Vincent; and others whom it were long to rehearse.

34. And though these things doe turne much to the glorie and renowne of Religion, yet nothing is more worthie of admiration and prayse, then the con­uersion of the New-found World, which is wholy to be attributed to Reli­gious people. They were the first that carried the Ghospel into those Coun­treys, they diuulged the Name of Christ there where it wa [...] vnknowne and neuer heard-of before, and cease not to this verie day to spread it stil further and further.The Fran­cis [...]ans the first [...] and [...] the New World. The first that vndertooke this charge, were the Franciscan-Friars, who also helped not a little to the finding-out of th [...]se C [...]un­treys, the names wherof were not so much as knowne before. For when Christopher Columbus first treated with King Ferdinand of Spaine about that Voyage, and had no great audience, in regard that the thing seemed a noueltie, and vncertaine, it is sayd that two Franciscan-Friars [Page 370] helped the busines much, both animating the King and exhorting him not to omit the occasion, but to trye what would come of it. Columbus therefore with certain ships which were granted him, finding out the Kingdome of Mexico, and returning into Spayne to bring the ioyful tidings of it, presently some Priests of that Order shipped themselues for those parts about the yeare One thou­sand foure hundred ninetie three.

34. About the same time, to wit, in the yeare One thousand fiue hundred, Vasques Gama by order of Emmanuel King of Portugal finding a way into the West-Indies, eight of the same Order of S. Francis eminent for learning and sanctitie, were sent to preach the Ghospel. And by little and little te Order multiplying in those Countreys, they built manie houses in a short time, and were diuided into thirteen Prouinces (as they tearme them) greatly aduancing the Christian cause euen to this day.

35. The Dominicans not long after, to wit, in the yeare One thousand fiue hundred and fiue,The Do­minicans. joyned themselves in the like busines, and haue done manie famous things in those farre Countryes; and after them the Augustin-Friars and l [...]sly [...] Societie of IESVS, at the request of [...]ois [...] King of Por­tugal w [...] brought into the East-Indies by S. Francis X [...] in the yeare One thousand fiue hundred fourtie one,The [...]. and few yeares after into the West-Indies by order of Philip King of Spayne; and hath so taken it to hart, that from that time it hath neuer ceased not only to instruct those that were Christians be­fore, but to preach the Ghospel farre and neere, and spread it in places where it was not heard of; as in Iaponie, where though the Countrie be so large, that it is said to containe about three-score Kingdomes, yet al the Religion and Faith that is in it, hath been wholy and solely planted and watered by the So­cietie; and God hath giuen such encrease that they reckon now therin about two hundred thousand Christians. And lastly also our Societie hath made a hole into China, a Kingdome so large, and so rich, that it is almost incredible; which it seemes the Diuel had, as it were of purpose, kept hitherto shut; but notwithstanding the penaltie of death, to which al strangers are liable by their lawes, if they come within their bounds, they got-in fearing nothing, and re­maine there to this day, with such hopeful beginnings, that if it succeeds ac­cordingly, vndoubtedly the fruit wil be incomparable.

36. Now let us consider a litle, what honour it is in the sight of God, and his Angels for these Religious men, that they only are called to so great a work in al that part of the world. For first the preaching of the Ghospel and promulgating the Faith of Christ, where it was neuer before, is a great and Ap [...]st [...]lical work in itself. For our Sauiour chose his Apostles, and said vnto them: Going vnto the Whole World, preach the Ghospel to euerie creature, baptizing them, and teaching them to keepe al that I haue commanded you. As, I say, he gaue the c [...]nversion of this our World in charge to those his Disciples, so he hath giuen the char [...]c of this other World to Religious people. If we compare the greatnes and extent of that World with this, they say there is not much difference; but if we looke into their fashions and dispositions, we shal find them a great deale more barbarous and blind, worshipping the Sunne and Moone, Serpents, and Stones, and the very Oxen in some places, as in the kingdome of Mexico, they make their festiual dayes most feareful by Sacrifices of men; manie of them [Page 371] feed most greedily vpon man's flesh; a great part of them know not what it is to goe cloathed, but are alwayes naked, contrarie to nature itself. Whereby we may see, that the verie light of nature is so obscured and dulled in them, that they are in a manner beasts, vnder the shape of men. In so great darknes and ignorance, it can not be but that they should be extremely giuen to al manner of vice, and most enormous crimes; and no man can iustly wonder, if, as we read of them, they make no account at al of things that are hideous to be named. Whereby we may conceaue, what paynes, what labour, and toyle was needful to bring such ignorance & barbarousnes to the knowledge and feare of God, and to tame them so, as to sloope to the yoak of Christ; and casting of their brutish behauiour, to embrace Christian humilitie, tem­perance, and chastitie. For the glorie thereof (next to the grace of God) fa [...]leth al vpon Religious people, by whome those Sauages haue been instruc­ted and taught, & bred-vp to the ciui [...]itie & deuotion, which now they haue.

36. To the labours and paynes,The la­bours, troubles, & hazards, in conuer­ting of Barbarous nations. which the busines itself requires, we may adde the manie difficulties, and incommodities, and troubles without number both of bodie and mind, which are incident and annexed vnto it; as the long and difficult voyage by sea; the disposition of the Climat and Coun­try f [...]r in some places it is extreme cold, as in Iaponie; in other places extreme hot, as at Ormuz, where they write that the people in the sommer-time lye vp to the neck in water to coole themselues; the want of victuals, the coun­tryes being barren and vncultiuate; and that which is to be had, is not for our diet, and manner of feeding; oftimes they suffer ship-wrack vpon the rocks and shelues; and▪ which is most glorious, they are often in danger to be slaine by the Sauages and enemies of Christian Faith; which, if it happen, they are vndoubted Martyrs, as killed for the Faith of Christ. And I be [...]ieue, that di­uers Religious men of seueral Orders haue been martyred in those parts; but that which I find recorded, is of the Franciscans, that thirtie of them in se­ueral places haue suffered for Christ seueral kinds of death; and of our Socie­tie in these few yeares, there haue been about threescore and ten crowned with Martyrdome, and some of them very lately.

37. How acceptable therefore may we iustly think our labours are to Christ our Sauiour, which being so much benefit to ourselues, are so benefi­cia [...] withal to others, and so much for the glorie of God? God shewed it once to one Alonso Ro [...]as a Franciscan-Fryar, who hauing spent diuers yeares in this great work, and returning into Spayne, to recollect himself, and prepare himself the better to dye, as often as he set himself to meditate vpon anie good thing, he conceaued he saw our Sauiour Crucifyed before him, in a kind of complayning and angrie manner, asking him, why he had left him so vpon the Crosse, and betaken himself to his ease. Which Vision hapning to him often, he was so pricked with it, that he resolued to goe into the Indies againe to his former labours, & bestowed himself there manie yeares very profitably. Not vnlike to this was the manner, in which God inuited our S. Xauerius to the same work long before he vndertooke it. For as he was wont to relate of himself, oftimes in his sleep he carried a Black-a-Moore vpon his shoul­ders; and the burthen seemed so heauie▪ that it awaked him out of his sleep, much wearied with the verie weight of the man. And both came afterwards to [Page 372] passe; [...]or by his labour and industrie he brought those people to Christ, as it were vpon his shoulders; and tooke so much paynes in that haruest, that it is wonderful how the forces of his bodie could endure them. And this may suf­fise for a taste of that fruit, which the feruent endeauours of Religious men haue brought-forth in the Christian world.

Reasons, why a Religious course of life is most proper to bring-forth these kinds of fruit. CHAP. XXXI.

IT is not only true, that Religious Orders haue brought forth such abundance of fruit, as I haue sayd; but also that no state of life, no companie of men, is so proper and wel prouided for it, as they are. Wherof there might be manie reasons giuen, but we wil reduce them to three. The first may be drawne from the nature and disposition of God, and the fashion which he doth hold with vs. For if we consider attentiuely the wayes, which from the beginning of his Church he hath vsed to bring men to Saluation, we shal find, that he hath alwayes chosen those instruments and helps for so great a busines, which were most destitute of humane meanes towards the perfor­mance of it.

God chose the ignoble to preach the Ghos­pel.2. This is that which S. Paul writing of the Primitiue Church obserued and taught, that there were not manie powerful, or noble, or wise man accor­ding to the flesh, but God chose the weake of the world to confound the strong; and the ignoble, and contemptible, and the things which are not, to destroy those which are; and giueth this solid reason of it, that al flesh may not glorie, that is, that the glorie of so great a work should not be giuen to men, and humane forces, and so the Crosse of Christ be euacuated, as he speaketh. To which effect S. Ambrose also speaking very wel,1. Cor. 1. S. Ambrose San Lucam. biddeth vs marke the heauenlie proiect. ‘He hath chosen, sayth he, to send not the wise, or the rich, or the noble, but fisher-men and Publicans; to the end that he might not be thought to haue inuited the world by ostentation of power, or bought it out with abundance of wealth, or drawne anie man to his fauour by the shew of nobilitie and greatnes, that the force of truth, and not grace in disputing, might preuaile.’ And we must not think that God is changed, or that the wisdom of God taketh an other course now for the conuersion of soules, then anciently he did. For neither can there be anie change in God, and the motiues stil remaine, least that, which is altogeather Diuine, be attri­buted to humane strength; to which men are prone enough in their owne disposition; because their carnal eyes behold only that which outwardly is done by man, and cannot reach to see the force of the inward grace, from [Page 373] which al these effects proceede. The difference only is this, that anciently God for the most part chose those, which were bred and borne in pouertie & want; and now he maketh vse of those who haue voluntarily made them­selues poore of their owne accord. And the reason is, because if al they, that are nobly and richly borne, were excluded from this perfection, they should be depriued of so great a good without anie fault of theirs: and on the other side, if they should be admitted vnto it with their worldlie riches, God should goe from his rule, as I haue sayd; and therefore he hath di­uinely tempered it so, that they that are nobly descended, and wealthie, and powerful, might haue part of this glorie, yet so as first they forsake their worldlie wealth and honour, and bring themselues of their owne good wil to an humble and poore estate. And we may obserue further, that so long as the Church had no earthlie possessions, and the work-men therof were poore and destitute of worldlie helps, and lead their life, as the Apostles did, in hunger and thirst, in cold and nakednesse, God vsed in a manner no other instruments in it but them:2. Corinth. 9. But when afterwards, as S. Hierome writeth, it grew greater in power and riches, and lesse in vertue (which Age he so long agoe tearmeth the dregs of times) then,S. Hierome in vita Malach. and euer since, the Diuine goodnes hath called Religious poore men to this work, which cannot be effected but by them that are poore. This was figured in that great Golias the Giant, representing the Diuel, that stood vpbraiding God and his forces; for God chose not an other Giant, nor yet a man growne to pul him downe,1. Reg. 17.34.49. but a beardles and naked boy: And when the walles of Hierico, Ios. 6. that is, the fortifications which Satan maketh, were throwne downe to the ground, not by Cannon-shot, or militarie en­gines, but with the blast of a trumpet, which God knowes how weake it is. And the same was foreshewed in that new manner of going into the field, without anie weapon, but only a lamp put into an earthen pitcher, to wit, sanctitie couered with an outward humble manner of life; which notwithstanding cannot but shew itself, and shewing itself, confound al the hoast of Satan and al his forces. This is the reason which hath moued God to hold this course.

3. The second reason reflecteth vpon the men that are to be holpen.Example more for­cible then words. For wheras example of life is much more forcible to perswade, then words alone, if the Auditorie heare a discourse of shunning honour, of embra­cing pouertie, of voluntarie abasing and humbling ones-self, and of al that mortification which the Ghospel teacheth; and yet the man himself that speaketh it, abound in riches, and honour, and worldlie glorie, his words wil haue litle force; because though we may retaine these things, and our hart and affection not be vpon them, yet it seldome is so; and when it hapneth to be so, yet people cannot know it, because they cannot diue into the secrets of our hart. And heer we speake not of what may be, but what is more forcible to perswade and winne peoples harts. For who can make anie doubt, but that people wil easier beleeue, that a man sets al humane things at naught, if they see him indeed contemne them, then if outwardly they see no such thing by him, though inwardly in his mind he be so disposed?

[Page 374] Contempt of the world, admirable in the eyes of the world.4. Besides that, this kind of life carrieth a great authoritie in the world. For wheras the goods and pleasures therof, like smooth-toungued dames leade the greater part of the world by the nose, they beholding others so easily to resist them, and to treade those vices vnder foot, to which their consciences tel them that themselues and others are in bondage, they cannot but haue a great conceit of them, and secretly in their harts admire them, and extol them among their neighbours, as men that haue done strange things; and not with­out great reason. For it is a great point to be maister in this kind of al earthlie things, to subdue ourselues, and the crooked inclinations which are in vs; and they that contemne the world with al the allurements therof, must needs be of a noble and heroical spirit, and endued with rare and eminent vertue. So that breeding so much admiration in the minds of men, nothing can be more for­cible also to moue and perswade; and they that haue not this in them, want a special meanes, and as it were a proper instrument both to sow and reape this fruit of soules.

S. Iohn Chrysostom h [...]m 46. in Matth.5. Let vs heare what S. Iohn Chrysostome sayth to this purpose; for he doth verily think this to be the cause, why in the Apostles time there was so much good done, and the Age wherin himself liued, was become so barren. ‘If twelue men, sayth he, were able to conuert the whole world, think with your­selues▪ how great our wickednes is, who cannot reforme our owne subiects, being so manie of vs, that we might suffise for leuen for ten thousand worlds. You wil say, the Apostles wrought miracles. But it was not their miracles, which made them so much admired. For manie sinners did cast out Diuels, and wrought no such effects, but were punished. What was it then which made them so great? The contempt of money, the despising of honour, the abstai­ning from al businesses of this life; if they had not had these things, though they had raised the dead, they would not only not haue holpen anie bodie, but been esteemed seducers. Thus farre S. Iohn Chrysostome, most properly to the commendation of a Religious state; the profession wherof is pouertie, and a perfect renunciation of al things.’

Religious people more free to attend to the con­uersion of Soules.6. The third reason may be drawne from the workmen themselues, that labour in this haruest of Soules. For it cannot be doubted, but that they are much better prouided for this work, then others; by reason they haue nothing at al in the world. For first they are free, and lightsome, and readie to goe and runne, whither soeuer the spirit of our Lord shal moue them, because their minds are not entangled in thoughts of children, or possessions, or household-affaires, which thoughts bring two great inconueniences vpon them; for they take vp time, which might be better spent in more profitable things; and our mind (wil we, nil we) doth cleaue too much to them, while we handle them, which is both vnworthie, & vnbeseeming a labourer in the Ghospel & greatly inconuenient.

Deut. 20.7. This was anciently figured in that Militarie Law [...], which God made; that they who had built a new house, or planted a new vinyard, or newly wedded a wife, or were otherwise feareful, should not goe with the Camp: vpon which Caueat we find often, and particularly in the warre, of which Gedeon was the leader, that two and twentie thousand souldiers were sent back. And of the ten thousand that remained God casheered [Page 375] al that layd themselues downe vpon their breast to drink at the riuer, and in the muster they were left but three hundred, that had drunk standing; and yet as few as they were, they got a notable victorie. What is this but that which we haue hitherto said, that they that plant vinyards, that is, who giue themselues to worldlie businesses, or follow the pleasures of marriage, and other cōtentments of the bodie, or are possessed with anie other worldlie feare, or loue, and abase themselues to these inferiour things, are vnfit to follow this heauenlie warfare? The chosen band of three hundred men, a handful in itself, but ful of manlie courage, euidently signifie Religious people, that are voyd of al earthlie cares, and al humane feare, which is wont to attend vpon them; and they are but few, if we compare them with the multitude of other people. S. Ambrose therefore sayth wel:S. Ambros. lib. c. in Lu [...]. The precepts of the Ghospel shew plainly, what a one he ought to be, that preacheth the kingdome of God, that without rod, without scrip, without shoes, without bread, without money, that is, requi­ring no assistance of worldlie help, secure in faith, he makes account, that the lesse he lookes after these things,People sinne more out of in­firmitie, then [...] o­ [...]ance. the more he may haue.

8. We may adde moreouer, that wheras men for the most part sinne not out of ignorance (for the Law of God is now sufficiently diuulged, and people know sufficiently what they are to doe) wheras therefore, I say, they offend not, because they know not wherin they offend, but because their wil is in­firme and weake, they want not so much instruction, as feruour; and their wil is more to be stirred vp, then their vnderstanding informed. Now to sti [...]re-vp others, nothing is so powerful and so necessarie, as that he, that goeth about it, be himself moued and inflamed; which S. Gregorie declareth excellently wel, as al other things, in a certain place of his Morals: ‘The mind (saith he) occu­pied with desires of outward things, cannot be warme in the loue of God; and therefore the warmth, which comes out of a cold hart, cannot inflame the au­ditorie with heauenlie desires, for that which hath not fire in it, cannot kindle another thing.’ Which saying of S. Gregorie is grounded vpon good reason;S. Gregorie 2. Mora [...]. c. 25. for if, according to Philosophie, the effect must be like the cause from which it proceedeth, the works of louing God, flying from sinne, going against our inclination, and the like heauenlie and diuine effects, can neuer be wrou [...]ht by force of human instruction, or eloquence, but there must be a Diuine and heauenlie vertue added; which vertue as it is seldome to be seen in the world, so it is ordinarie in Religion, and springeth largely and plentifully out of the fountains therof, where euerie one filling himself, deliuereth out of the abun­dance of his hart, as out of a plentiful store-house, new and old, for the benefit of his neighbour.

9. There be yet two other things in Religious people,Vnion of manie, is a great help to compa [...] good things. that greatly conduce to the bringing-forth of abundant fruit, and beating downe of the aduerse partie. First, the vnion of so manie togeather, and so great vnion as there can­nobe a greater; for it is euident, that there can be no great matter atchieued but by the help of manie. And the reason is that, which we haue discoursed-of at large els where, that no one man can haue al things in him; & consequently he that shal go about to assist his neighbour himself alone, must needs find himself short in this▪ Const. mo. [...]. as in manie other things. Contrariwise, Religious people (as S. [...]asi [...] expresseth it) are as souldiers, that fight manie of them close togea­ther [Page 376] vnder their targets, that it is impossible to break through them or amongst thē: so Religious people being so vnited togeather as they are, they are a fence, as he speaketh, & defence one to another, and easily ward the blowes which the enemie giueth, and put others also in safetie, causing them to flye, and yeald the field, and this they doe laying their wits, and their forces and their labours to­geather, and doe it the more effectually, the more perfectly this vnion and con­cord of wils and iudgements is obserued in euerie particular Religious Order.

Chastitie a great help.10. The second is the Vow and obseruance of Chastitie, which God doth so highly esteeme, that he hath vsed it in diuers occasions to ouercome, and beate downe the Diuel; a figure wherof we haue in Holofernes & his armie, which God put to route by no other forces then those of chast Iudith, as Ioachim the high Priest obserued, and published in the publick thanks, which he gaue after so great a victorie, speaking thus in commendation of her: Because thou didst loue cha­stitie, and hast not knowne anie other man since thy husband, therefore the hand of our Lord hath strengthned thee, and thou shalt be blessed for euer. And certainly if it were so great a wonder to find one Iudith among such a multitude of people as there were, and this one woman brought so great a happines to al that nation; how glorious is it for the Catholick Church to behold so manie that liue pure and chast in it? and what benefit may we expect therof, but an excessiue strength, and force to the vtter ouerthrowing of the Infernal Holofernes, that is the Diuel, and of al his Satanical hoast?

11. Which when we behold, we may iustly admire the wonderful proui­dence of God, in continually releeuing his Church with new supplyes. For we may distinguish, as it were, three Ages in it: The first of blessed Martyrs, that haue made the field of the Church more fruitful by watering it with their bloud.S. Greg. mor 2. c. q. Iob 9. The second Age was of holie Doctours, who in the Booke of Iob (as S. Gregorie interpreteth) were designed by the Hyades. For as the Hyades begin to appeare when winter is gone, and bring raine with them; so the Doctours be­gan to raine showers of knowledge and learning vpon the earth, when the Winter of persecution being gone, and the night of Infidelitie lessened, the Spring began to come-in & quiet times. The third Age was of Religious men, sent after the two former in farre greater number, to assist in the saluation of mankind. And as in those first beginnings, when the Faith of Christ, being but yet as it were in the cradle, was sorely cōbated with manie enemies, it was fit there should be some to defend it with the losse of their owne life; and as the number of the Faithful encreasing, the learning of Doctours was necessarie for their instruction, and for the suppressing of Heresies, that necessarily sprung vp; so in this third state of the world, wherin the continuance of peace and secu­ritie bred loue of earthlie things, and brought people as it were into darknes by forgetfulnes of heauenlie things, it was a special act of the wisdome of God, to introduce such a kind of forme of liuing euerie where in the world, as should both curbe vice by example of voluntarie pouertie and humilitie, and with learning sight also against the Heresies, that are stil growing vp.

12. At which, in my opinion, was euidently declared to S. Francis in an ad­mirable Vision, which he had, and by him to al others, that haue forsaken the world as he did. For S. Bonauenture relateth of him, that on a time, when he had giuen his cloathes from his back to a poore man that asked him an almes [Page 377] for the loue of God,S. Rona­uent in vi [...]a S. Fran [...]. the night following as he was at rest, it seemed vnto him, that he was brought into a great pallace, where there was a faire Hal ful of al kindes of weapons, and al the weapons were marked with the Crosse of Christ. He asked whose al that armour was; and it was answered him, that it al belonged to him, and his souldiers. Awaking out of his sleepe, and not ac­quainted as yet with spiritual things, he imagined that the Vision aboaded him some great excellencie in Chiualr [...] and great honour; wherefore he pre­sently went to a Count in Apulia, by whose meanes he thought he might be aduanced to some fortune in that kind. In his iourney our Lord appeared againe vnto him as he was asleepe, and said: Francis, who can be more bene­ficial vnto thee, the Maister or the seruant? the rich or the poore? Francis an­swered that which was the truth. Wherefore then (sayth our Sauiour) dost thou leaue the Maister for the seruant? and God that is rich, for man that is poore? And S. Francis replyed: What then wilt thou haue me doe? Returne (saith he) into thy countrie; for that which thou hast seen, doth not aboade anie temporal thing; neither is it to be fulfilled by any humane, but by diuine help. Out of which Vision we may learne that his Order, and al other Reli­gious Orders, which in like manner make warre against the Diuel for the help of Soules, are al of them as so manie magazins and armouries richly stored, and as so manie Towers of Dauid built with forts, Cant. 4. from which, as it is in the Can­ [...]cles, a thousand shields doe hang, and al the armour of the strong.

How manie Religious men haue been eminent in learning and eloquence CHAP. XXXII.

BESIDES these spiritual ornaments, which are supernatu­ral, and without al question the chiefest of al, and most to be esteemed, there be others within the compasse of nature, which adde both grace and abilitie for the busines of which we are speaking; wherof the principal are Learning and Elo­quence. For as there be two things proper to man, wherin he surpasseth the nature of beasts,Man e [...]el­leth beasts in two things. to wit, Reason and Speach: So whosoeuer doth bring these two to greatest perfection in himself, he is to be accounted most eminent among men, and more eminent then if he excel others in wealth and riches; and men among themselues are wont most of al to admire these things in others, and to haue a great conceit of those persons, in whome they behold them. Wherefore though the benefits of Grace and Spirit be, as I may say, the proper coppy-hold of Religious men, in which they are maisters; yet the infinit goodnesse of God hath been also pleased to heape vpon them these others in great abundance; either because a Religious State should not want anie thing that might be a true and solid grace vnto it, or because Learning and Eloquēce applied to spiritual things, make an excellent [Page 378] temper, both for the benefitting of our owne soules, and for the help of our Neighbours, which most of these Institutes do attend vnto.

Religious men haue made Learning more learned.2. And to begin with Learning, it hath doubtles so flourished at al times in Religion, that we may truly say, that Religious men haue made Learning m [...]re learned, and brought it to a more easie way of learning, and deriuing it­self to posteritie. For in their life-time they gaue light vnto it by teaching ar­guing, explaining; and left after their death so manie learned writings behind t [...]em, that al Sciences, which they thought worthie themselues to take paines in, are now by their endeauours farre more plaine and perspicuous to con­ceaue. We wil therefore briefly runne-ouer al the Ages of Religion from the beginning, that we may take a view of the infinit multitude of learned men, that haue been famous in al times. And it wil be the more strange to find so m [...]nie of them, if we cōsider that the ancient Monks did of purpose withdraw themselues from matters of learning, to giue themselues wholy to contem­plation of heauenlie things, as S. Gregorie relateth of S. Benedict, S. Gregorie 2. d. [...]. 1. who began to studie the Liberal Sciences in Rome, but left them of purpose, that he might be, as S. Gregorie speaketh, learnedly ignorant, and wisely vnlearned. And yet there neuer wanted learned men euen in these times; for then there was a Strapion, Lucian, Pamp [...]ilus, the six Doctours of the Church, three Greek Doctours, and three Latin, of whome I spake before, and manie more, whom I spare to men­tion, that we may come downe nee [...]er our liues.

3. To begin therefore with the Order of S. Benedict, which is the ancien­test Order of the Latin Church, it is now one thousand and threescore and [...]en yeares since it first began. In the eleuen hundred yeares therefore which haue been since the beginning of that Order, it is a thing almost incredible, how manie eminent learned men it hath produced. For in the first Age, that is, til the yeare Six hundred after Christ, we find Cassiodorus, Cassiodorus. whome I mentioned before, and while he liued, Dionysius surnamed the Litle,Dionysius [...]. the learnedst man absolutely of his Age, both in Diuinitie and Humanitie, as the writin [...]s, which he hath left, doe shew. About the same time liued also S. Gregorie the Great,2. Gregorie [...] Gregorie of Tours; and Leander of Seuil, Lean [...]r. men that are famous to this day.

Caesarius.4. In the second Age, from six to seauen hundred, Caesarius (of whome also I haue spoken before) was famous in France, Eutropius in Spaine, Iohn Bishop of Gerunda in Portugal, Abbot Adaman in Scotland, Theodore in England, Theodore. who being a Monk at Rome, was sent to Canterburie by Pope Vitalian, and was the seauenth Archbishop of that Sea, in whose commendation Vencrable Lede speaketh often.

Vencrable B [...]de.5. In the third Age, which is to the yeare Eight hundred, liued Vencrab [...]e B [...]de, a man sufficiently knowne by his writings; and Boniface Apostle of Germanie, B [...]fi [...]e. renowned b [...]th for Sanctitie and Learning. After them came Ae [...]dus Abbot, a Grecian borne, who was a great Philosopher, a Poet, and a rare Phy­sitian, and ha [...]h left manie things wri [...]ten in Verse of matters of Physick. And Alcu [...]us maister to Charles the G [...]e [...], [...]. and so highly in fauour, that he was w [...]nt to cal him his Delight; to his wisedome Charles committed the ordering of the Vniuersitie of Paris, the forme wherof he brought from Rome. He hath writ­ten manie things both of his owne inuention, and vpon the holie Sepiptures. Paulus Diaconus was in esteeme about the same time, he that made the Hym [...]e [Page 379] of S. Iohn Baptist, and wrote m [...]nie other things, wherof part is yet extant.

5. In the fourth Age, til the yeare Nine hundred,Haymo. Haymo a Monk of Fulda, schollar to Alcumus, and afterwards Bishop, is deseruedly to be ranked among the learnedst of his time; he hath written vpon al the Scripture & manie things of his owne. Rabanus Abbot also of Fulda, Rabanus. and Archbishop of M [...]nts, is not in­feriour to him; his writings alone are able almost to fil a Librarie. For when he was but a child when his parents offered him to the Monasterie of Fulda, he [...]ad profited so farre in Poetrie, Philosophie, & in the Scriptures, that he had not his like in al Germanie, and perhaps not in the world. Angelomus Luxoniensis, knowne by his writings, and Strabu [...] of Fulda, Stra [...]us. who is sayd to be the Authour of the Glossa Ordinaria compiled out of holie Fathers, were next vnto him in time and learning.

6. In the fift Age, from the yeare Nine hundred to One thousand, Odo Abbot of Clun [...] is cōmended for his knowledge in Diuine & human learning.Odo Clunia­cen. Heriger Abbot of Lob hath the name of a learned man not only in France, but in Italie and Germanie. Ratheriu [...] also a M [...]nk of Lob, Bishop of Verona, a man rare for simplicitie ioyned with deepe learning; & manie others; but among them none is more famous then Rap [...]e a Monk of Fulda ▪ Rodulphus Fuldensis. of whome the whole Church of God had so great an opinion, that thinking none comparable to him for Philo­sophie or Diuinitie, al the [...]ard Questions were sent him from al parts of the world.

7. The sixt Age was yet much more fruitful of such wits; and among them, besides manie others, whose names are extant, we may reckon Marianus Scotus, Marianus Scotus. who liued shut-vp in a Celle at Fulda eleuen yeares togeather, and fifteen yeares at M [...]n [...]z, in which time of his retiremēt he wrote his Chronicle from the be­ginning of the world to his dayes, and was much respected by al for his lear­ning an [...] much more for his sanctitie.

8. About the same time Lanfranck was held to be the learnedst of his Age in Logick and Philosophie,Lanf [...]an [...]k. and the Light and Maister of Diuines. It is reported of him, that going from Pama (where he was borne, and had read with great ap­plause) into France, he fel into the hands of theeues, that robbed him, and car­ried him away; which he took so impatiently at first, that reflecting vpon it af­terwards, he much condemned himself for it; because hauing spent so much time in the studie of holie Scriptures, he had not learned to prayse God in ad­uersi [...]ie; and presently he made a Vow, that if he escaped their hands, he would betake himself to the seruice of God. Being set free he came to the Monasterie of B [...]k, & there liued for a while vnknowne, as if he had been an Idiot without anie learning at al, til some Italian marchants coming thither, discouered what he was. Then he was put to reade in his owne Monasterie, and afterwards was promoted to the Archbishoprick of Canterburie by the Pope's Holines. Anseim [...] was his schollar and successour in his Chaire,S. Anselm [...]. first at Beek, then in the Archbishoprick of Canterburie, and resembled him in al things. The books, which are yet extant, of his writing, shew sufficiently his learning, so that we shal not neede to say anie mo [...]e of [...]im.

9. Next vnto these, we may reckon the two Cardinals that liued at the same time; to wit, Humbert a Monk of Toul, Humber [...]. whom Leo the Ninth made Car­dinal [Page 380] for the rare learning and vertue which was in him, and sent him to Con­stantinople to suppresse the audaciousnes of an other Leo Bishop of the Bulga­rians; and Petrus Damianus, Petrus Da­mianus. whose learning and eloquence is to this day testifyed by his writings; his sanctitie appeareth in that hauing been a long time Cardi­nal, and Bishop of Hostia, wearie at last of that kind of life, he withdrew him­self (as S. Gregorie Nazianzen had done before him) to his former Monastical course, and yealded reasons therof in writing.

H [...]rmannus C [...]ntractas.10. Finally, to let passe others, Hermannus Contractus was a great man in those dayes; and his learning was the more memorable, because he had it by miracle. This we find written of him. He was descended of a noble Count of Swedland, and was crooked and lame from his infancie, which gaue him the surname of Contractus. Entring to be a Monk, he besought our Blessed Ladie very earnestly, that she would be pleased to cure him of his infirmitie. She appearing vnto him in broad day-light, bad him choose, whether he would be freed of his lamenes, and remaine vnlearned as he was, or continue with his infirmitie, and be eminent in al manner of lear­ning. Hermannus choosing this latter, as he ought, he euer after profited wonderfully in al kind of knowledge; and it is thought, that he had not his like in manie Ages; and particularly he spake Latin, Greek, and He­brew, as his natural language.

Petrus Cluniacensi [...].11. In the seauenth Age, til the yeare One thousand two hundred, we find ma­nie very learned men in al kind of Sciences. Peter Abbot of Cluni is reckoned a­mongst the chiefest of them, whose books are yet extant, and in particular his Book of Wonders and Reuelations, that hapned in his time.

Sigebert. Gratian.12. Sigebert Monk of Gembl [...]ux at the same time wrote his Chronicle and other Histories. Gratian Monk of Bologne compiled the famous Work called the Decrees, out of the Sentences of the holie Fathers, and Determinations of Popes; which Work was afterwards allowed-of by Pope Eugenius the Third. But the famousest of al were Hugo of Saint Victor in Paris▪ Hugo Vi­ctorinus. Rupertus. and Rupertus Abbot of Tuy. The manie Volumes which this latter hath left written, doe testifie the eminencie of his learning, and the miracle also by which he receaued it. For finding himself very dul, he earnestly begged of our Bles­sed Ladie, she would vouchsafe to beg of her Sonne, that he might vn­derstand the Scriptures. Our Blessed Ladie appeared vnto 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,He [...]man. Helman a Monk of Bea [...]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 [Page 381] Abbot of Saint Min [...]a [...], Lapus. for Diuinitie, and both the Ciuil and Canon law; and Peter Bo [...]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,Boli [...]ri [...]is Auian. Cl [...]men: 6. 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 [...]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,Panormita­nus. 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 Bap [...]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 Salaman [...]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;A memo­rable saying of a Cardi­nal. 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, Domini­cans. 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, 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 [Page 382] great commendation of al men,Francis­cans. 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.S. Antho­nie of Pa­dua. 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;Alexander Hales. and after him his schollar S. Bonauenture, 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;Ri [...]hard Middleton. 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;Scotus. O [...]kam. Ma [...]ron. A [...]uarus Pelagius. and Francis Ma [...]ron, he that in the Vniuersitie of Paris is stiled the Illuminate D [...] ­tour. About the same time liued Al [...]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, 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 Med [...]na, Francis T [...]lma [...], 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,O [...]her Or­ders. and some very eminent among them. As among the Augustins Aegidius Romanus, [...]gidius Romanus. Thomas Waldensis. Dionysius. in the yeare One thousand and fourescore. Among the Carmelites Thomas of Walden in the yeare One thousand foure hundred and thirtie. Among the Carthusians Dionysius, in the yeare One thousand foure hundred and f [...]urescore. To be short, he that desires to know more at large, what learning hath been brought to light by Religious men of al Orders, and what fruit hath come of it to the Church of God, let him reade Trithemius, who hath diligently and carefully layd togeather al the Ecclesiastical writers, that haue been since the birth of Christ in euerie Age; in which large Work of his, he shal find that Religious men are the farre grea­ter part among them, and shal meote with few others in comparison of them; which is an euident argument of what I haue sayd.

The Socie­tie of IESVS.In which kind also our Societie of IESVS, though last in time, hath done somthing, & added a helping hand to the aduancemēt of Learning. For not only the whole bodie of the Societie doth attēd to learning, it being one of the chief things, which by institute it professeth, but it hath reuiued that which was an­ciently [...]he practise of Religious men, but of late yeares hath been intermitted, [Page 383] and not contenting itself with professing learning within itself, it vndertaketh to communicate the learning, which it hath, with others, by teaching publick Schooles. And to the end it may deriue the greater benefit to others, it con­fineth not itself to Diuinitie or Philosophie, as for the most part other Reli­gious Orders doe, but it teacheth al Arts & Sciences and Grammer-schooles; and leaueth out none but such as are not so suitable to a Religious profession to meddle in, as the Ciuil or Common Law, and Physick.

19. In fine, to summe-vp the discourse which we haue made, Religious men may in a manner glorie, that most kinds of learning haue been reuiued by their industrie, which but for them would haue been wholy extinct; others haue been refined and polished by them. For what had become of Diuinitie, which is the Queen of al Sciences, if it had not been cultiuated by them, and brought into the way and method, in which it is? And though Philosophie hath been learnedly handled by others, yet Religious men haue much illustrated and enlarged it, and added, and explained, and reformed manie things in it, ac­cording to the rule of Faith.

20. It remayneth that we speake of Eloquence,Eloquence. wherin Religious men haue been as eminent as in Learning. And we shal easily see it, if we consider the infinit multitude of Preachers, which in the Christian world are beating their Pu [...]pits, specially at some times of the yeare. For though al of them be not equally eloquent, yet no man can deny that there haue been and are to this day very manie exquisit tongues, that with a fluent stile, and choyce words, and abundance of good matter wel couched togeather, take, and delight, and leade the [...]uditorie to what they please. For if the effect of Eloquence be the applause of the hearers, certainly they, that deale with people that are sensual (such as naturally loathe spiritual things) & are notwithstanding able▪ not only to draw them to giue eare vnto them, but to hold them suspense in admiration, and delight them, and steale vpon their minds and affections, so as to bring some from dishonest behauiour to chastitie, some from vnlawful trading to vpright dealing, some from rancour and hatred to peace and concord, finally not a few from the loue of the world, in which they were drowned ouer head and eares, to the contempt therof, and vtter forsaking of al earthlie things, must needes haue a great guift in speaking. Anciently the Oratours that could speake to the humour of the people were in greatest esteeme; and we find few either in Greece or Rome that could doe it; and those few are so famous that the Countreys, where they were borne, are renowned for them. What an honour therefore is it to vs, to haue so manie rare men in this kind? But if we reflect vpon the solidnes of the matter, the weight of both their sayings, and, as I sayd, vpon the effects which ours haue wrought, there is no comparison betweene them and vs.

21. We reade of S. Bernardin of Siena, S Bernardin of Siena. a Franciscan-Friar; he was a man so wel-spoken, that in what place soeuer & at whatsoeuer time he was to preach, not only the people that had nothing else to doe, came to heare him, but euen trades-men shut vp their shops, and euerie bodie else their houses, to be at his Sermon.

22. We find the like recorded of S. Peter, S. Peter Martyr. who is now commonly called the Martyr, of the Order of S. Dominick. He trauelled almost through al parts of [Page 384] Italie; and making a stay for some time in euerie cittie and village, he re­claymed and infinit number of people by his holesome exhortations from the filth of sinne. At his first arriual vnto anie place, it was an ordinarie thing for al the inhabitants, from the highest to the lowest, to go out to meete him with flags and sound of trumpets, and accompanie him with like solemnitie when he went away, and had much adoe to parte from him; and such a multitude alwayes thronged to his Sermons, that he was forced oftimes to be carried away in a cart, that he might not be crushed in the presse.

S. Antonie of Padua.2 [...]. What shal we say of S. Antonie of Padua? whome the people did vsually follow in such multitudes, that the largest Churches they could choose, were not capable of them, but they were fayne to carrie the pulpit into the streets or into the fieldes, and yet they flocked thither so fast to take place betimes, that a man might see noble men & women repayre thither before day, and stand expecting his voice as it were from heauen. And while he was speaking, though there were sometimes thirtie thousand Auditours, there was not the least noyse, or muttering, or spitting to be heard, but al were extreamly silent and attentiue. Did the like euer happen to Demosthenes, or to anie of those ancient Oratours, though they were held to be neuer so eloquent?

S. Vincent.24. We reade no lesse of S. Vincent a Dominican-Friar; and one thing in particular, which doth liuely set-forth the force of his eloquence. For wheras on a time two malefactours were going to dye, he commanded them to stand at a place where he was preaching, their faces couered, probably to the end they might be lesse distracted; where he began to discourse with that vehe­mencie of the fowlenes of sinne, of the paine of hel, and such other motiues as are wont to stirre-vp sorrow and repentance, that the two malefactours began first to sweate for verie grief and contrition of hart, and at last were turned into a very coale, as if they had been burned with fire; which was apparent vnto al the people, so soone as their faces were vncouered. How vehement was his speach, which was able in this manner to inflame both the mind and the verie bodie also? We meete not with manie of these very strange effects, which S. Vincent wrought; but we meete with others much of the like nature, to wit, inward conuersions, strange reformations, great restitutions. And that S. Vincent and other Religious men were so powerful in their speech, is a great honour and commendation to the whole State of Religion. Wherefore to conclude this discourse of natural helps, as God commanded the Iewes, when they went out of Aegypt, Exo [...]. 11. to borrow the Aegyptians best vessel and household-stuff, & carrie it with them: So when Religious men forsake the world, they goe not out of it voide of natural guifts, but carrie their abilities of wit, and memorie, and learning, and other qualities with them; and employing them with care and industrie, [...] the [...]. the Graces of Heauen concurring, they wonderfully encrease them, and grow eminent in them; and haue in Religion both more abundance of these natural guifts, then they could haue had, if they had remayned in the world, and are more able to make vse of them. For how often, or rather how daily are mens wits, and eloquence, and other nobilities lost in the world, lying dead for want of action? And though they be employed vpon secular oc­casions, they are notwithstanding but idly spent; because the things in which they are employed, are earthlie & pe [...]ishable; wheras in the negotiation, which [Page 385] Religion affordeth, they are bettered, for the reasons which I haue sayd, and concurre in great measure to the aduancement of the glorie of God.

25. In which respect some doe truly and fitly compare Religion to that holie Iudith, Iud [...]h. who towards the ouercoming of Holofernes applied not only prayer, and fasting, and hayre-cloth, as she was wont to doe before, but made vse of her rings, and pendants, & slippers, and al her best attire, and set-forth her natural beautie to the most; and God blessed her endeauours, adding (as the Scripture telleth vs) more grace and beautie to her countenance; & giueth the reason of it, because she intended al this trimming of herself not for loosenes, but for vertue. So when Religious men seeke these natural abilities, they seeke not themselues, hauing vtterly forsaken al from their hart; but they seeke the glorie of God and the benefit of their neighbours, for whose good al that beautie is intended; and consequently it belongeth also to the goodnes of God, to encrease their abilities, and (as I sayd before) to make them more graceful and effectual, then the self-same would haue been in a secular course of life.

Reasons, why Religious men profit so much in Learning. CHAP. XXXIII.

BESIDES the special assistance of God, which doubtlesse is the chiefest cause, there be other reasons, why Religious men haue been and are most commonly so eminent in al kind of Learning.Time and applica­tion. For first the studie of wisdome requireth time and application of mind; both which are seldome found in the world, and abound in Religion. For Secular people are continually in one busines or other, and wholy taken-vp with the cares of the world; they that haue no busines, spend their time in vnprofitable things, as in hunting and hawking, in play and such like pastimes; people being generally giuen to [...]ase, and to shunne labour, as an enemie to nature. Religious men on the other side are free from al worldlie busines, and consequently haue time at wil, and they spend it not in idle trifles; neither are they called from their studies, by the trouble and paines, which is annexed vnto them; because they are accustomed and take a delight in this crosse and mortification, aswel as in manie others.

2. Peace of mind,Peace of mind. which followeth out of the suppression and rooting-out of our disordered affections, is a great help to profit in learning; for if it be not possible to keep our mind attentiue to our studies while we are run­ning-about or in anie violent exercise of the bodie, much lesse can we vn­derstand anie thing, if our mind itself be wholy troubled, no more then we can see in a duttie troubled water.

3. Temperance and sobrietie helpeth also thervnto.Tempe­rance. For those that are ful fed, haue not the functions of the minde free as they must, but are dul and heauie.

[Page 386] Chastitie.4. What need we stand multiplying words? Auerroes a Heathen, and yet a good Philosoper, sayth, that Chastitie and other vertues, by which the desires of the flesh are curbed,The Grace of God. are special helpes for the attaining of Speculatiue knowledge. And finally (as I sayd before, but I meane to insist somewhat more vpon it) the light and grace of God concurreth aboue al. For Religious men directing their studies & labours to the seruice of God his immortal light, when God giueth them good successe in them, he dilateth his owne busines, and concurreth to the aduancing of his owne glorie and cause; which is otherwise with most secular people, that studie for honour or lucre sake. And so we see that God doth oftimes enlighten the mind of Religious men, and shew them obscure and hidden things, and makes them capable to vnderstand the hardest Questiōs by miracle, beyond the course and abilitie of their nature.

S Thomas.5. S. Thomas finding great difficultie in soluing a certain Question, on a time when he had stuck much vpon it, was ouer-heard by his companion Reginal­u [...] being in the same chamber, as if he had been speaking with some bodie in the ni [...]ht, and when their communication was ended, he called-vp his com­panion, & dictated vnto him manie things without stop or pawse, contrarie to his custome, as if he had been reading them out of a book composed to his hand. Re [...]ina [...]dus falling downe at the Saint's feete, beseeched him earnestly and presse him to tel him, who it was he had been discoursing-with a litle before. S. Thomas ouere me by his importunitie, tol [...] him, it was S. Paul the Apostle, that had giuen him the solution of that Question. And at other times the same Saint told R [...]ginaldus in familiar conuersation that al the knowledge he had, came to him more by light from heauen, then his owne labour and industrie. Which Reginaldus kept to himself so long as S. Thomas liued; for the Saint had desi [...]ed, he would; but after his decease, he spake of it often both in priuate and in open Schoole, that others might by his example learne, which is the shortest and gaynest way to wisedome.

6. That which I rel [...]ted before of Hermannus Contractus, and Rupert Abbot of T [...]y is yet more admirable, both of them coming to so eminent learning by the guift of our B. Ladie.Alber [...]us Magnus. The like hapned vnto Albertus Magnus; for as we reade in the Chronicles of the Dominican-Friars, entring into the Order when he was but sixteen yeare old, and profiting litle or nothing in his studies, be­cause he was dul and had but a weake memorie, he grew so wearie of it, that he was tempted euen to forsake the Religious course which he had begun. And while he was thus wauering, he dreamed in the night, that he was s [...]aling the walles of the Monasterie to get away, and that two venerable Matrons ap­peared vnto him, & first the one & then the other thrust him downe the ladder, as he was getting vp; and endeuouring the third time to step vp, a third Matron asked him, what he went about to doe, & wherefore? And hauing told her, she willed him rather to beg the assistance of a fourth Ladie, which was the Mother of God and Queene of Heauen; and told him that herself and the rest would stand his friends. He did as he was aduised; and our B. Ladie gaue him friendlie audience, but asked him, in what Science he would choose to be eminent, in Philosophie or Diuinitie. ‘He, like a yong man, that had not tasted of higher matters, sayth he had rather be eminent in Philosophie. And our B. Ladie replyed, it shal be as thou desirest; but because thou hast preferred this [Page 387] knowledge before the knowledge of my Sonne, in thy [...]atter dayes thou shalt leese al thy knowledge, and fal into thy former dulnes, which now shal be taken from thee. The Vision vanishing, he presently felt an alteration in him­self, and euer after was easily maister of whatsoeuer he heard or read; or if he met with anie difficult question, he turned himself to our B. Ladie, & claimed her promise; and instantly he was at the end of it.’ By this meanes he came to that greatnes which we reade of him, and he taught manie yeares, and wrote very manie things. And three yeares before he dyed, whilst he was giuing the explication of some passage or other in a publick assemblie, he felt at the instant, that his memorie failed him; insomuch that he could not remember anie thing at al. Then he told his Audience, what had hapned vnto him in his youth; and making protestation that whatsoeuer might befal him, he belieued the articles of the Catholick Faith, and desired to die in the profession of them, he came downe out of his Chaire, his Schollers following him wi [...]h teares, and embracing him; and in the rest of his life he waxed as it were a child againe; and passed his time in great simplicitie; yet so, as he omitted not anie thing belonging to the dutie of a Religious man; for his memorie serued him for such things, and for nothing els. This strange accident which befel Al [...]ertus (God taking from him al the knowledge which he had lent him, to shew that it was his guift) giueth vs to vnderstand, that other Religious men, that are or haue been excellent in Learning, haue had it also by the special help and grace of God.

Of three degrees of Beautie and Dignitie, which are in Religion. CHAP. XXXIV.

LET vs now consider the dignitie of Religion, as it is grounded in the distinction, which Diuines doe giue, of three kinds of Religious Orders; for some giue themselues to Action; others to Contemplation; others couple Action and Contemplation both togeather.

2. The first degree therefore confineth itself to outward actions,Religions which giue themselues to Action. which though they be done to men, haue relation to God; which S. Thomas discoursing of, proueth, because a Religious State is directed to Charitie; and Charitie resteth not in God only, but stretcheth itself to our Neighbour;S. Thomas 21 q 188.2.2. and yet in regard we loue not our Neighbour but for God, what­soeuer seruice we doe to our Neighbour, we doe it to God; in which respect al such outward actions belong to the vertue of Religion. And so we find, that whatsoeuer beneuolence is bestowed vpon man,H [...]br [...] is called by S. Paul, a Sa­crifice, and an Hoste; and consequently, as the same S. Thomas i [...]ferreth, Re­ligious Orders may be erected for the performance of anie work, that is be­hoofful for our Neighbour; as for the exercises of Learning or of Warre, so i [...] be intended for the honour of God, for the Church, or for the common [Page 388] good; and the like we may say of other works done for God's sake, as to ransome prisoners, to gather almes for releef of the poore, or for the placing of yong women in marriage; to serue in Hospitals, and the like.

3. Which kind of Religious Orders is no new inuention; for they haue been anciently in vse, as we may vnderstand by that which we reade in Cassian, Cassian. where he bringeth Abbot Nestero [...] discoursing to this effect: This manner of practical life (for so he stileth it) is vsed in diuers sorts.Colla. 14. c. 4. ‘Some employ themselues in entertayning of guests, in which kind he commen­deth Macarius for his meeknes and patience; others take charge of sick people; others beg releef for them that are in miserie; some againe bestow their labour in teaching, and instructing their neighbour, others in other businesses, and (as he speaketh) haue been accounted great men for their good wil and deuotion.’ And what can be sayd more in commendation of these kind of courses, then that they that follow them, haue made them­selues voluntarie seruants not of God only, but of men for the loue of God, and of men infirme and needie? What charitie, what humilitie, what true and solid patience must needs belong to such a course of life? Finally out Lord himself highly commendeth them in these words:Matth. 25. What you haue done to the least of mine, you haue done to me. In testimonie wherof himself in person, King of Kings, hath vouchsafed to honour these kinds of seruice, with eui­dent miracles; as when he was entertayned by S. Gregorie; and receaued an almes from S. Martin; and the charitie of Iohn Columbinus, to whome he appeared in the shape of a sick leaper lying in the streets; and when S. Iohn tooke him vp vpon his shoulders, and carried him home, and had washed him, and layd him in bed, he vanished away.

Religio [...]s giuen to Contem­plation.4. The second degree of Religious Orders betaketh itself to the exercises of the mind in Contemplation; which kind of life hath been alwayes held so worthie, that Aristotle, and al the Philosophers that came any thing neer the truth, placed the felicitie of man in it. Neither is this kind of quiet and retire­ment to be accounted idle or vnfruitful; for as Aristotle also did obserue,Aristotle. 10. [...]th. [...]. 7 & 8. Eth [...]. 1. c 3. it cannot be called idle, because though it cease from outward action, it hath the inward; and speculation itself is a kind of action. And we see, that outward actions are oftimes attributed to them, that haue not outwardly laboured in them, but inwardly only in thought and forecast; as a victorie is attributed to the General, though he fight not with his sword, but by his counsel. Which if a Heathen Philosopher could arriue to know, what opinion ought we to haue of such a kind of employment, who know how great the busines is, which we handle in Contemplation, what communication is to be had with God, what light, what acts of loue? So that if we cannot but think the studie and occupation of knowing God, to be the prime and most excellent work we can employ ourselues in, we must needs also conceaue, that the Religious, who giue themselues wholy to this studie, are equal, noble, and excellent. Let vs heare how S. Augustin doth set them forth with his eloquence:S. August de mor [...]. ‘I say nothing of them, that wholy retired from the sight of men, contenting themselues with bread and water, [...] which is brought vnto them at certain times, dw [...]l in the desert places, enioying familiaritie with God, to whom with a pu [...] minde they cleaue; and by contemplation of whose beautie they are most [Page 389] happie; which happines cannot be conceaued, but by them that are Saints. I wil say nothing of them. Some are of opinion, that they retire themselues out of the world more then they ought; not vnderstanding how much benefit we reape by their soules eleuated in prayer, and by the example of their life, though we be not suffered to see their bodies. It were long and needles to dispute this question. For if a man conceaue not of himself, how venerable and admirable this eminent height of sanctitie is, how shal my words make him conceaue it?’ Thus sayth S. Augustin. Now if we compare these two degrees togeather, no doubt but this latter is more noble then the former, con­sisting, as I sayd, in outward action. For as S. Gregorie speaketh,S. Greg 6. mor c. 18. great are the deserts of the Actiue life, but the Contemplatiue is to be preferred; and this was figured (as he discourseth) in the sisters,Gen. 29. Rachel and Lia, Martha and Marie; Iacob beating more loue to Rachel then to Lia, Luc. 10. and our Sauiour commending Marie aboue Martha, because she was not sollicitous about manie things, and had chosen the better part, which should not be taken from her.

5. But because the vulgar sort,The con­templatiu [...] life is a hard life. who measure euerie thing by that which they doe, and are capable of no more, are wont to hold, that the Reli­gious courses which are in Action, are more difficult then others, which giue themselues to Contemplation;S. Greg 10, mor. c. 11. making account that these latter liue but an easie life; the authoritie of S. Gregorie, and the reason also which he giueth, doth euidently confute their errour. He sayth thus: ‘The mind fastneth vpon the Actiue life wi [...]hout fainting; but in the Contemplatiue it is soone wearied by the weight of our weaknes. The Actiue lasteth more constantly, by reason it dilateth itself in things that are obuious for the behoof of our neighbour; The Contemplatiue shrinketh away the sooner, because strayning itself beyond the bounds of flesh, it labours to rayse itself aboue itself. The Actiue taketh the playne beaten way, and consequently treadeth stronger in the works it goeth about; the Contemplatiue ayming at things higher then itself, falleth the sooner through wearines to itself.’

6. But now finding that these two liues are both of them excellent,Religious giuen both to Actiue and Con­templa­tiue. though one of them be more excellent then the other, we may easily con­ceaue, how farre the third degree, which comprehendeth them both, is more eminent and more noble then either of them seuerally. For if we take them apart, notwithstanding their excellencie, there is something wanting in both of them.S Cr [...]g 6. mor. c. 18. For to goe no further then the authoritie of S. Gregorie aboue-mentioned, Rachel (as he sayth) signifyes the Beginning seen; and Lia signifyes payneful: betokening that in Contemplation we seeke a Beginning which is God, in Action we labour vnder the heauie burden of necessitie. ‘Againe Rachel is sayd to be beautiful, but vnfruitful; Lia bleare-eyed▪ but yet fruitful: because, the mind taking rest in Contemplation, seeth more, and begets fewer children to God; but where it is directed to the labour of preaching,Most ex­cellent to ioyne Action and Contem­plation. it seeth lesse, and bringeth-forth more children.’ These are S. Gregorie's words. And by that which he sayth we may see, that if there were a course of life, that without the incommodities of each of these States, could enioy the commodities of them both, there could not be a more perfect or more excellent course. For wheras the greatest thing we can ayme at, is God, who is the Soueraigne Good, and from whome we receaue al [Page 390] things, and next are men of the same nature with vs, which is the greatest propinquitie or kindred in the world, no action in this life can be more noble, then that which is directed to the glorie of God, and good of our Neighbour. And moreouer God himself, Prince and Gouuernour of this world, bending his thoughts and actions in a manner to nothing els, but to rayse mens minds to Heauen, from earthlie things to which they haue so basely stooped, there is no question, but to imitate this care of his, and co-operate with him in it, is one of the most noble, and most acceptable businesses we can em [...]loy ourselues in.

S. Thomas 2 1. q. 188. a [...]. 6.7. Wherefore S. Thomas doth rightly distinguish the functions of the Actiue life into two sorts. For, sayth he, some haue their ful perfection in the bare outward action; as to entertaine pilgrims, to serue the sick, to goe to warre;T [...]o sorts of outward a [...]tions. and these certainely are farre inferiour to Contemplation: others flow from the abundance of Contemplation, as when our mind inflamed with the loue of God, breaketh-forth into the outward actions of Preaching, Teaching, Catechising, and the like. And these are not only more noble then Action by itself, but also greater then Contemplation alone, when it reflect no further then itself, and reaches not to the benefiting of others. And yet this kind of life shal not need to stand in feare, least it fal into that which our Sauiour reprehendeth in Martha, to wit, sollicitude and trouble about manie things. For when Contemplation is coupled with outward Action, they agree so wel togeather, that Contemplation is a help to the outward work, which we haue in hand, and the outward work doth not hinder Contemplation. For, as S. Augustin sayth very wel, ‘There is a kind of securitie and solid con­tentment of mind,S. Augustin Ep [...]st. 1 [...]6. which man doth sometimes fal vpon, so great as al worldlie ioy is not to be compared to the least parcel of it; and it hapneth to him so much the oftner, the more inwardly in the secret closet of his mind he adoreth God; and the selfsame tranquillitie remaynes not only while a man is solitarie and retired, but when he is in action, if his action proceede from that inward retirement.’

8. For mine owne particular, I am of opinion, that they that resolue to communicate their vertue with others, are so farre from leesing anie thing by it, as they rather get, in no smal measure. For they put God to a kind of necessitie of giuing them that, which is his wil they should bestow vpon others. To which purpose we may apply that, which our Sauiour sayd; Giue, and it shal be giuen you; and the Holie-Ghost in the Prouerbs insinuateth: The soule which blesseth, shal be famed; and he that maketh another drunk, shal be made drunk. Luc 6. So that it is with them much as it is with the Prince's Almner, whome the Prince alwayes furnisheth with store of money;Prouer. 11. though, if the Almner be trustie, there remayne nothing to his share, nor is he euer a whit the richer. Wherefore we may rather liken them to one of the Prince's Nurses, that is fed from the Prince's table, and giues the infant part of that, whereof herself hath plentie.

9. Now how farre this kind of life goeth beyond al other Institutes, ap­peares by this one thing, because euen they that haue giuen-ouer al busines, & betake themselues to the spiritual rest of Contemplation, shal fayle notwith­standing of their dutie, if, when their Neighbours are in spiritual necessi [...]ie, [Page 391] they leaue not their retired thoughts, and runne to help them. Which argument S. Augustin vseth writing to the Monks of the Iland Capraria, S Aug. Ep [...]1. exhorting them not to preferre their owne quiet before the necessitie of the Church; at whose labour (sayth he) if no good people would assist, themselues would not haue found the way, how to come into the world. And so we find, that those great men among the ancient Fathers often forsooke their solitudes and the deserts in which they had continued manie yeares, for this onlie reason; as Theodore [...] in his Booke intitled the Religious historie relateth of Iulian, Theo [...]ore [...] in Hist. Relig. that when the wicked opinion of the Arians began to spreade itself, Bishop Acatius drew him from his denne, with this perswasion, that seing he endured so much to please God, the best way to please him,Iulian a [...]. Io. 21. was to goe now into the field, and to his power re­scue the Church, that was in danger. Christ, when he asked Peter thrice, whe­ther he loued him, bad him also thrice feede his sheepe. And God tendering the Saluation of Man-kind so much as he doth, expects that al that loue him and desire to be loued by him, take this busines to hart. And of Eusebius he also tel­leth, how Am [...]anus wonne him to the like busines, wishing him to take heed he loued not himself more then God,Eusebius. spending his whole time and industrie vpon himself; for if he did truly loue God, he would labour to bring manie more to loue him.

10. Bu [...] that which he recounts of Aphraates, a very holie man, expresses best of al that which we are saying. For in the persecution which the Empe­rour Valens raysed against the Church,Aphraates. he came like a good Souldier into the field, and put himself of his owne accord into the batail, leauing the wildernes, in which he had spent great part of his life. And on a time meeting the Tyrant, and being challenged by him, what he did among men, being a Monk, he answered vndantedly in these words: Tel me, ô Emperour; ‘If I were a mayde retired in my closet for modestie sake, and should see my father's house al on a burning fire, were it fitting for me to sit idly beholding the flame? And if I should doe so, I should also be consumed by the fire? And if thou think it com­mēdable for such an one to runne out, and carrie water, & labour by al meanes to quench the fire; it is that which thou seest me doing: thou hast set the House of God on fire, who is most truly our Father; and I doe what I can to quench it. Thus spake Aphraates in those dayes; and ours are not much better, but are pestered with as much infection now brought-in by Satan, as was then by Valens.’ So that the Religious Orders, which now are in great number, and op­pose themselues to his furie, do benefit the Church exceedingly, and deserue great commendation and honour for it.

Religion is a perfect Common-wealth. CHAP. XXXV.

HItherto for the most part we haue discoursed of the digni­tie, which euerie Religious man purchaseth to himself by his vertue; which vertue notwithstanding Religion itself abundantly giueth occasion and meanes to purchase. Now we wil consider, what beautie and excellencie is in the whole bodie of Religion. For it cannot be, that God should so liberally bestow his graces vpon euerie part therof,Arist. Imi [...] Polit. and leaue the bodie neglected; the good of the whole being (as Aristotle speaketh) more diuine. Therefore we wil shew, that Religious Orders are a most perfect Common-wealth within themselues. And I insist the rather vpon it, because manie ancient Philosophers hauing strayned their wits to set downe some ab­solute forme of good, solid, and perfect gouerment, not to the end to bring it to effect and put it in practise, but only to draw such a thing in conceit, and leaue the forme therof in their writings, could neuer bring it to so much perfection, as we see practised in Religious Orders; but that which they discourse-of in their bookes, comes farre short, of what by the goodnes of God we possesse.

2. First therefore to euerie man there belongeth two kinds of life: a natu­ral life consisting of bodie and soule vnited, and a supernatural life infused by Grace and other celestial habits; and consequently there be two sorts of Com­munication amongst men; one in natural, another in supernatural things; and, that which necessarily followeth,S. August [...]. [...]. D [...]uit. d [...] c. 8. two Common-wealths. For as S. Augustin telleth vs, a Common-wealth is nothing els but a companie of men linked togeather by some common bond of societie. So that the nobler and the more excellent the bond is, in which men agree (it being the ground of al Communities and Common-wealths) the more noble also and more excellent is the Communi­tie and Common-wealth; as the Common-wealth of the Romans, contayning the gouerment of the whole world, must needs be more maiestical then a Common-wealth of pesants, or trades-men, if anie such be. This our Com­mon-wealth therefore doth in this one thing farre surpasse al Cōmon-wealths that euer were, or could be desired or proiected by the Philosophers; because the good, which is intended in worldlie Common-wealths, is earthlie and hu­mane; the good which is in ours, is Heauenlie and Diuine; and consequently surpasseth al other more then anie man can conceaue.Arist 3. [...] 6.

3. Another thing wherin our Common-wealth excelleth, is this. Citties, as Aristotle acknowledgeth, are not erected for people only to liue in; for so (as he obserueth) there might be a cittie of beasts, because they must liue, nor only for defence against enemies, nor for traffick; because so al Confederats should make but one Cittie. The cause therefore, why Citties are built, is, to liue honestly and wel in them. For if euerie one, that gouerneth himself by Reason, doe th [...] doth for some good end, a Cittie also, which is a thing much [Page 393] more noble then euerie priuate man by himself, must intend that which is the best and greatest good, which is vertue and honestie. This is Aristotle's dis­course. To what Common-wealth therefore (if Aristotle himself were aliue to iudge) doth al this agree more properly, then to Religion? the end of it being nothing but Vertue, & hauing so manie easie wayes to attaine vnto it; specially that being also true,Ide 1. Col. c. 9. which he obserueth, that where Vertue is not respected and honoured aboue al other things, the best state that is, cannot long endure. For where shal we find one Common-wealth among those of this world, where power, and wealth, and nobilitie, and fauour doe not beare the sway? But in Religion vertue doth not only vsually, but almost necessarily, rule al because they haue reiected al earthlie things, the glorie wherof doth so much dazle peoples eyes; finding also one thing more in it, which the Philosopher in another place doth make a great matter of, to wit, that it is a rule among Religious Orders, that equalitie or superioritie goes not by riches or bloud, but by vertue;Ide 3 Pol. c. 6. so that they that are equal or more eminent in vertue, are truly equal or more eminent, and not if they be equal or more eminent then others in bloud or riches.

4. Wherefore hauing layd this foundation, as it were a beginning of our Religious Common-wealth, let vs consider the rest of the forme of it, wherof there be two parts; for as the bodie of euerie liuing creature consisteth of the head that ruleth, and of other members that are ruled and obey, so the bodie of euerie Common-wealth hath certain members which belong vnto it, to wit, euerie particular person of it;The go­ [...] commen­ded. and the head, which be the Gouernours and Ma­gistra [...]s. And to beginne with that which is principal, it is no smal benefit and commendation of Religious Orders, that they are gouerned not by manie, but by one man. For wheras the greatest good that can happen to a Communitie, is to be vnited and one within itself, it is a much more effectual meanes to main­tayne this vnion, to haue the gouerment in one man's hand, then to haue it in manie; for if it were in manie, to gouerne wel they must become one by cōsent; as when manie help to draw or carrie a great weight; for they cannot carrie or draw it, vnlesse they be in some sort vnited, and in that vnion and c [...]socia­tion become like to that, which is truly one in itself.

5. Which kind of gouerment we see in Nature. For al things depend of one▪ al the members of a bodie are gouerned by the hart; al the powers of the soule, by reason; the whole world and al things in it, by one God. It is true, that in the command, which one man alone hath ouer others, there is this danger; least al being in one man's hand, he turne al to his owne priuate ends, by the strength of his power, riches, or ambition. Wherefore to the end he may gouerne wel, he must (as S. Thomas discourseth at large in his Direction for the gouerment of a good Prince) haue God before his eyes, and endeauour to bring his subiects to the obedience, and seruice, and honour of God; which how hard it is in the world, and how easie and daylie in practise in Religion, who is there that doth not see? For the principles, which are most apt to peruert mens thoughts and affections, and turne them from the true seruice of God to their priuate intentions (to wit, that we must establish our great­nes▪ desire, to be feared; cut-of the heads and causes of conspiracies; abound [...] pleasure and plentie of earthlie goods) are furthest of al from the seruants [Page 394] of God; because in that poore estate, there is no ground of wealth or pleasure, wherupon to build the desire of these things.

Gouer­nours in Religion haue no­thing par­ticular, but thei [...] [...] ­thoritie.6. And moreouer it is no smal help, that they that gouerne in Religion, haue nothing more then the rest, but their authoritie; they haue neither state, not palace, nor attendance, nor seruants, as Secular Magistrats haue, which are wont both to feede and inflame ambition, and make it swel; and ambition brings with it al corruption of Gouerment. Contrariwise the humilitie of the state of Religion, which the Gouernours themselues alwayes retayne, put; them in minde, that they are but like others that are vnder them▪ and that, which S. Gregorie admonisheth,S Greg 2. Post. c. [...]. is practised among them: ‘They who gouerne, consider not in themselues the power of order, but the equalitie of their con­dition; to the end they may not reioyce in being ouer men, but in being bene­ficial vnto them.’

Gouer­nours by [...].7. And in this kind our Common-wealths haue the aduantage of most others, because that, which Aristotle esteemeth best in a Common-wealth, is obserued in them;Arist 2. [...] pol. [...].1 [...]. to wit, that the Gouernours succeede not by birth and des­cent, but by election, being chosen therunto by weight of their life, and be­hauiour, and wisedome. For they that come to their Gouerment by inheri­tance, falling vpon their charge as it were by chance, whatsoeuer they be, they must be tolerated; by which meanes manie Citties haue come to great mischief, the gouernours vndoing themselues and others, through rashnes, and want of skil. The gouernment of Religion is free from this inconuenience; because it descends not by right vpon anie man, but is giuen by Voices, or by other law­ful power. And wheras in other Common-wealths there is danger in the Voices, because Offices and Promotions not being conferred but vpon them that pretend and labour for them, commonly he that presseth most, and some­times he that giueth most money, and maketh most friends, goeth away with it: In Religion it is farre otherwise; for Offices are rather cast vpon them; that decline and refuse them. Wherin, seing Aristotle himself doth directly affirme that they who pretend, are euen for that reason lesse worthie, in regard they shew themselues to be ambitious and desirous of honour,2. P [...]l c. 7. and such people doe manie vniust acts, what is it fit for vs to think?

8. The same Philosopher doth giue this pertinent aduise also, that the power of them that gouerne, [...]. Pol c 11. must be on the one side so large, that they must haue more then anie one particular man;Adu [...] for Gouer­nours. and yet so limited, as they must haue lesse then al of them togeather; which we scarce see obserued in anie worldlie Common-wealth. For he that once gets to the sterne, doth presently so streng­then himself, that euer after he curbes the people at his pleasure, and doth with them what he list. In Religion the forme of gouerment requireth, that as they receaue their power from their Order, so it is stinted and limited by the Order, and may also be taken wholy from them.

9. Finally, not to spine-out this discourse too long, let vs see what doth chiefly belong to the dutie of a Gouernour,1. P [...]l. [...]. in the opinion of this Philosopher. He placeth it in that he make account, [...] are [...]. that he is seruant to al his subiects, and bend al his actions and thoughts, to the benefitting of them. This, sayth he, was at first the resolution of euerie good King; but fel to be corrupted, meerely by the cōmodities which accompanie that place. This which Aristotle therfore [Page 395] sayth was anciently in vse, and grew afterwards to be otherwise, we findest [...] in practise in Religion. For the Gouernours doe wayte vpon the benefit of their subiects, as seruants vpon their maisters, principally taking care for their soules▪ and being also careful of that which belongeth to the bodie; when the subiects are at rest, & know not how or which way they are prouided of necessa [...]ie food and sustenance, the gouernours watch and labour for them, and euerie one in particular taking no thought at al for himself, they are constrayned to be solli­citous for al. What is slauerie, if this be not? By which meanes they are also [...]ree from the danger, which is in Kingdomes and Empires, least the commodities which attend vpon them, ouerthrow Religious discipline, because the Pouer­tie, which Religious men professe, excludeth al these commodities, & bringeth manie incōmodities with it, & consequently excludeth al enuie and ambition.

10. And so much for the head, If we compare the members one with ano­ther, two things concurre to the beautie and dignitie of Religious Common­wealths. First a great equalitie of vnequal members, secondly, as perfect com­munication of althings among them, as can be. For as a Cittie, which hath not seueral States and Degrees of the Nobilitie, and meaner, and middle sort, of trades-men, and others, is but poorly prouided, and neuer able to subsist▪ and yet if this varietie be not bound and linked togeather by participation in diuers things, it would be in great confusion, because it could not be anie wayes One, but, as Aristotle speaketh,Arist. 3. Pol. c. 3. ful of manie enemies of the Common-wealth. In Religious communities the selfsame is ful as necessarie; and they enioy both these perfec­tions without the incommodities opposite vnto them.

11. For fi [...]st,Diuersitie of Talents. there is an inequalitie and difference among them in their natu­ral dispositions and inclinations, in their studies and knowledge, in their wit & capacitie, and other abilities of their mind and vnderstanding; as in al other things that are rightly ordered, there is euer some difference and distinction. In the heauens, some starres are bigger or lesser then other some; in this inferiour world, al the beastes of the earth are not of like bignes, or strength, or quick­nes; the members of the selfsame bodie haue a difference in the honour and be­neficialnes of them; and that great Householder hath not diuided his Talents equally among al men, but to some he hath giuen one; to some, two; to some, fiue; which kind of disparitie in Religion, as it is altogeather necessarie and very vseful, so doubtles (if we consider it wel) it cannot choose but be a great ornament vnto it.

12. And to the end it may be no occasion of breach of vnitie and concord,No breach of vnitie among Re­ligious. it is tempered with such admirable equalitie among them, that there cannot be anie thing more like and equal one with another, then people that liue in Re­ligion. They goe cloathed alike, and al weare one kind of Habit, their lodging and diet is alike, and euerie thing els that is outward to the eye; but much more that which is inward, agreing in loue, & participation of good works among them, of which I haue spoken at large before, and hauing benefit by what soe­uer good is in the particular Religion of which they are, and in al other Reli­gi [...]us Orders besides. These are the solid comforts of a Religious life, wherin there is no difference betwixt the learned and the vnlearned, betwixt the wisest and the ignorantest man among them.S. Aug [...]. Ciuit. c. 2 [...].

13. Why therefore may we not say of them, s S. Augustin sayd of a Cittie [Page 396] wel gouerned,Similitu­des of con­cord. that they are al like a consort of Musick, where diuers Notes combined togeather make a melodious harmonie? For what Cittie can chal­lenge this propertie with more right then Religion, where there is such varie­tie of persons, lincked togeather with such concord and discord, & proportio­nable disproportion. For if the connexion of natural things is beautiful and ad­mirable, by reason of the dependencie, which they haue of one another in their motions, from the first to the last, finding the like connexion in things that are gouerned with reason, it must needs be the more beautiful and decent, the more perfect and noble the nature of them is; and consequently, if the disposition and order of those inferiour things, breed delight in whosoeuer doth behold them, these must needs breed much more in practising the like order and connexion. So that wheras the Pythagorians imagined a kind of Harmonie in the Celestial Orbes, by reason that their motions so wel ordered, & so constantly obseruing the selfsame course and distance, doth expresse a kind of Musical cōcent equal­ly various; Religious Orders do so liuely represent the same, that if we lend the cares of our mind vnto them, we cannot but perceaue a most heauenlie cōsort.

14. Finally, the perfect communication of al inward and outward things, which I mentioned before, no bodie drawing anie thing from the rest to his owne particular, is an exceeding grace and ornament to this Religious Com­mon-wealth. Plato,Plato dial. 5. de Rep. Iohn Chrysostom [...] [...]ll [...]. [...]. al p. p. that great Philosopher, did so highly esteeme this one point, that it was the mayne thing which he required in the Common-wealth, which he went about to frame, as I sayd before; but it neuer could be brought to passe in anie Communitie, but in Religion. S. Iohn Chrysostome doth highly com­mend Religious people for it, because their houses are free from Mine and Thine, which two words (sayth he) haue been the vndoing of mankind. And it is in itself of great cōsequence; not only because it is an euident signe of Vnion and charitie, but moreouer preserueth and nourisheth it, and cutteth-of al mat­ter of dissention, which the desire of particular things, which euerie bodie can­not enioy, is apt to breed. ‘And besides this communication▪ there be so manie other meanes and wayes, to breed and establish perfect concord and vnion among them, that, as I sayd els-where out of S. Augustin, they are one soule, and one hart; manie bodies, but not manie harts. They that wayte, & those that are wayted on (sayth S. Iohn Chrysostome) sit at one board,S. Iohn Chrysost [...]me R [...]m. 58. and are serued alike; they are cloathed, & lodged alike, leade the same kind of life There is not pouertie and riches, honour & contemptiblenes. There be litle & great among them, ac­cording to the measure of euerie one's vertue; but no man sees that. He that is litle, is not grieued, as if he were slighted; nor is there anie man, that slights him.’

15. Deseruedly therefore doth the Prophet Dauid reckon this among the won­derful works of God, that he maketh people of one fashion to dwel in a house; that is, so louing and vnited togeather, as if manie were but one. And our Lord himself speaketh of it by the Prophet Sophonias, Soph. 5 9. as of a promise of great account: I wil restore to the people a chosen lip, [...]at al may cal in the name of our Lord, & serue him with one shoulder. Where the nature of a Religious state is described vnto vs, cōsisting in two things, to wit, in worshipping, and praying, & calling vpon God, expres­sed by the word Lip, and a ch [...]sen l [...]p; and in brotherlike loue and vnion, al con­curri [...] with [...] strength, and making as it were one shoulder, by which mea­nes, if there be anie burthen in this seruice of God, it is the lighter to euerie par­ticular, and felt the lesse by them.

How much honour Religious Orders haue done to the Church of God. CHAP. XXXVI.

A Cittie placed vpon a hil, cannot be h [...]dden; and they light not a candle, and put it vnder a bushel, Matt. 5. but vpon a candlestick, that it may giue light to al that be in the hous [...]. Vertue hath this propertie, that it bewrayeth itself by the light which it hath, no lesse then anie other light; and the more perfect it is, the m [...]re it doth shine abroad. Which if it be true in euerie particular man that is vertuous, how much more true is it, when manie vertuous men ioyne togea­ther, and make one Corporation and cittie? We may iustly therefore say, that Religion is a Cittie placed vpon a hil, both because it is compounded of seueral persons as a Cit [...]ie is, wherof we haue spoken alreadie at large in the prece­dent Chapter; and it is seated in an eminent and loftie situation, to wit, in in the top of Euangelical Perfection, which al, that haue not arriued to so high a pitch, but remaine in an inferiour estate, must needs admire, and lift-vp their eyes, as to people that are aboue them. And consequently the Cittie itself being so noble, and seated moreouer vpon a hil, so that it cannot be hidden, but must needs be in the eye of euerie bodie, al the glorie, and commendation, and worth, which it hath, must also redounde to the glorie and commendation of the whole Church, wherof it is a part. For which consideration S. Gregorie Nazianzen calleth Religious people, the first fruits of our Sauiour's [...]lock, S. Gregorie N [...]zian. [...]. 2. in Iul. pillars, and crownes of Faith, and pre [...]ious margarits. And S. Hie­rome: Certainly the Order of Monks, and Virgins, is the sl [...]wer, and as it were a pretious stone among the ornaments of the Church. He sayth a Religious course is both a Flower,S. Hier. [...]p. 17. and a Pretious stone, declaring in the one the beautie of that state, and in the other, the great esteeme and value, which is moreouer to be made of it, and the holie Church partaketh of them both. For the dignitie and beautie of this life doth both exceedingly comfort, and delight, and encourage the Faith­ful, and confound the Aduersaries therof. Insomuch that that great Champion of the Catholick Faith S. Augustin, in the booke which he wrote of the Man­ners of the Church, among other arguments, which he brings to disproue the er­rours of the Manichees, against whom he penned that Treatise, he insisteth mainly vpon this▪ that in the Church, there shal be such multitudes both of He­remits leading a solitarie life, and Monks liuing in common togeather; and de­scribing their manner of conuersation at large, at last he concludeth, as it were, brauing the Manichees in these words:S. August. de mori [...]u [...] Eccl. 3.34. Oppose yourselues, if you can, you Ma­nichees, against these; behold them wel, and name them if you dare without lying, and with shame enough. ‘Compare their fasting with your fasting, chasti­tie with chastitie, cloathing with cloathing, sare with fare, modestie with modestie, charitie with charitie, and, that which in po [...]teth most, orders with orders.’

‘2. S. Laurence Iustinian, S. Laurence Iust. de Obed. c. 1 [...]. a man renowned for learning and sanctitie, handleth this selfsame subiect yet more copiously, and deserueth to haue his [Page 398] whole discourse set downe at large. He sayth thus: Among other things which aduance the glorie of God, and make Infidels haue a good esteeme of the Ca­tholick Faith, is the liuing of the Faithful in common togeather; and special­ly the life of them, that contemning the vanities of this transitorie world, and abandoning the pleasures of the flesh, and promises of wealth and honour, dedicate themselues to God in the Cloisters of Monasteries by perpetual vow of a voluntarie seruitude.Descrip­tion of a Religious life. For who can doe otherwise but prayse and extol the Diuine goodnes, and wisdome vnspeakable, beholding innumerable people of both sexes in the flower of their youth, in perfect health, and proportion of their bodie, swimming in abundance of earthlie substance, happie in the pos­session of lands, and vinyards, and houses, and seruants, and honoured with ma­nie noble friends and kinsfolk, willingly to renounce the world, and spurne at the pride therof, to forsake al their kindred, and to put themselues into the ser­uice of our Sauiour Christ, by exercise of obedience, vnder the conduct of a man that in a māner is a stranger vnto them? For this certainly is beyond that, which men ordinarily doe, and beyond the common fashion of liuing. For the natural affection which we haue as children, doth not suffer vs to contemne them that begot vs, & brought vs into the visible light of this world. The law, I say, which is naturally inbred in the harts of men, doth not perswade vs to leaue our owne cittie, al our kindred, al our play-fellowes, al our friends and acquaintance; and to goe dwel with strangers, to trauel into farre countries, citties, and villages, not for a yeare, or two, or three, but al our life-time; & of our owne free choice to suffer hunger and thirst, cold and nakednes, to punish our bodies also with watching, and fasting, and other labours, to bring it vnder with daylie abstinen­ces, and, that which is greater then al this, to fight against the inclinations of ou [...] owne wil. For nature itself inticeth, custome teacheth, humane frayltie vrgeth, loue of good companie draweth, common curtesie perswadeth, and the swe [...] conuersation of people at home, and specially of our kindred, doth compele [...] ­rie bodie, that hath anie spark of reason, to keep where he was borne, to enioy the companie of his kindr [...]d, to take care of his owne possessions, and take his pleasure in them, and to follow the inclinations of his owne wil. But when we see the quite contrarie acted, it proceedeth either out of feare of death, or cer­tain knowledge of the ficklenes and falshood of the world, or out of an assured and strong hope of future happines; which hope we cannot taste of, but by the light of Faith, which is giuen vs before. And we come not to the possession of this Faith, of which we speake, by our owne free wil, but by the guift of God, who hath mercie on vs, and draweth vs, and preserueth vs. The glorious Mar­tyrs enlightned with the splendour of this Faith, haue with most ardent cha­ritie endured for Christ, fire, imprisonment, chaynes, stripes, torments, reproa­ches, exile, losse of goods, and death. The holie Anchorets, endued with the cleernes of this Faith, haue filled the deserts, walked the wildernesses, builded Monasteries, therin to attend to the glorifying of God, to giue themselues to often prayer, to labour with their hands at conuenient times, and to assemble togeather the children of God dispersed euerie where abroad, and to ouer­come the secret attempts of their inuisible enemies. Inspired certainly by God, they vnderstood that this world is ful of concupiscence of the flesh, allurements of the eyes, and other pleasures, and of pride of [Page 399] life. They saw that men did dayly cast themselues headlong vpon vice, neglect the Law of God, contemne his commandments, follow the plea­sures of present delight, and giue themselues wholy to earthlie lucre, tran­sitorie honour, hurtful dishonestie, and secular cares, which make the louers of them strangers to God & to themselues, and breed an auersion from al vertue. For, light and darcknes, vanitie and truth, vertue and vice, the loue of God and of the world, the works of the flesh and of the spirit, the ioyes of this life and of the life to come, cannot meete in one, nor stand togeather. Wherefore to the end they might doe God the seruice, which is due vnto him, and curbe the passions of vice, which continually boyle-vp from the sting of sinne and itching flesh, and bridle their owne wil, from which euerie beginning of sinne doth receaue nourishment, for the loue of Christ they haue deliuered themselues ouer into such prisons. By these laudable intentions, by this manner of liuing, our holie Mother the Church is glorifyed. For euen in these times, in which we see iniquitie abound, and the charitie of manie to grow cold, there want not some, who treade the footsteps of the holie Fathers, though not with so great feruour of charitie, as they. For there be sundrie Congregations of the seruants of God, which though they be in their habits different, different in their constitutions and ceremonies, yet labour with one and the same intention of glorifying God, and gayning their Neighbour, and for the same end of coming to their Heauenlie countrie. O how manie of both Sexes, in this great multitude of seruants of Christ diffused euerie-where almost throughout the whole world, are eminent for sanctitie? How manie fatten themselues with singular deuotion, and continual prayer? How manie are conspicuous for heroical vertue? Some are rare for humilitie, others for constant patience, others for puritie of mind, others for zeale of righteousnes, others for the loue of God and their Neighbour, others for their singular preheminence in Religious conuersation. Al of them labour without enuying one another, without pride of hart, according to the measure of Faith, and of the Grace, which is giuen them, to please God, to profit dayly, and to heape-vp gaynes of the Talents, which are lent them.’

3. Thus farre S. Iustinian; wherin he hath discoursed so largely, and so eloquently, that we shal not need to say anie more of this point, but only agreable to the sense of these holie Fathers, applye the saying of the Holie-Ghost to Religious people,Ps 42. where he sayth by his Prophet: I haue framed this people for myself; they shal recount my prayse. For who hath framed this people brought from a farre-of, as there it is sayd, and gathered togeather from the vtmost bounds of the earth, but God, who commandeth light to shine from darknes? And to what purpose is it framed, but to recount his prayse? This is the busines of Religious people, not only because they sing and proclaime his prayses with their mouth, and speake of his glorie to al men, but they recount them by their verie life and conuersation. For as a curious picture, or what­soeuer excellent peece of workmanship, doth silently tel vs, how rare the workman is and layes his worth before our eyes, & perswades more euidently and certainly of it, then anie man's speach can doe: so these kind of Religious Institutes, of which God only can be the Authour, doe most cleerly and cer­tainly lay downe before vs, his infinit wisdome and goodnes.

Of the honour, which is done to Religious people, euen in this life. CHAP. XXXVII.

OVR Lord spake a word by his Prophet, which he hath alwayes made good: Whosoeuer shal honour me, I wil glorifye him; and they that contem [...]e me, shal be ignoble. Religious people therefore employing themselues so wholy in seeking the glorie of God,1. Reg. 2. that it is their whole endeauour to humble and abase themse [...]ues to that end, we may with reason think, that the Diuine goodnes hath also had a particular care to honour this state of life, and to giue it such beautie and grace, as should be admirable euen in the eyes of men. For the promise,Pr [...]u 14. which we reade in the Prouerbs of the fruit of Wisedome, was to be fu [...]fi [...]led in them: Take it, and it wil exalt the [...]; thou shalt be glorifyed by it; when t [...]u shalt haue embraced it, S B [...]sil [...]. A [...]e [...]. it wil giue to thy head an addition of graces, and protect thee with a noble cr [...]wne. S. Basil, among other reasons, which he bringeth to moue pe [...]ple to Religious courses, doth not stick to vse this: that they, that enter into Reli [...]i [...]n, shal be glorious euen vpon earth; their friends wil make great account of them, and vse their help and intercession in their behalf, and furnish them with necessaries, is valiant souldiers, & inuite them home to their houses, and entertaine them ioyfully as Angels of God, [...]al. 4. and (as the Apostle speaketh) as CHRIST himself.

Arist. 4. Eth 3.2. And if we consider the nature of the thing itself, we shal [...]ind, that it is in a manner necessarie, it should be so. For first Aristotle sayth truly, that the true ground of honour, is goodnes; and the greater the goodnes is, the greater ho­nour is due vnto it;Vertue is only wor [...]hie to [...] ho­noured. and consequently Vertue is the onlie thing, which with reason we can think to be worthie of honour; and in like manner, they that haue vertue. People that are noble and rich in the world, and haue great power, haue but an outward kind of worth and excellencie, in comparison of them, that haue vertue; but the reason, why they are vulgarly more honoured, is, because the vulgar sort of people make account, that there is no other good, but these exteriour things. This is Aristotle's discourse; wherof it followeth, that not only the wiser sort, but the vulgar also, if they haue anie conceit▪ what true Vertue is, must needs honour it farre more, then anie outward thing; and consequently, if Vertue be so playne and conspicuous, that euerie bodie must needs see it, they cannot but beare great respect vnto it, and beh [...]ld it with great veneration. Religious perfection is of this nature. For it is an eminent state of life, seuered from the ordinarie courses which people take, and ful of those orders and practises, which must necessarily be admirable to the beho [...]ers. For the greater part of the world being so much carried away with the loue and desire of honour, and wealth, and pleasure, and other [...] commodi [...]ies, they cannot but admire those, that they behold [Page 401] so high-flowne aboue them, that they doe not only not seeke after earthlie things, but contemne and despise them. Which contempt is not secret in the mind and hart only, but is to be seen in their verie habit and whole course of life; so that euerie ordinarie man must needs discouer it, and needes no great reflexion to make him in loue with it.

3. Secondly, [...] to God, makes them respected. the neere relation which they haue to God, being consecrated to him, and dealing familiarly with him, as his domestical seruants, or rather friends, doth naturally breed a great veneration towards them. In so much that we see, that it hath alwayes been the custome, not only among Christians, but among Infidels, and those that haue not had the true knowledge of God, to deale with more respect with them, that haue particularly deuoted them­selues to the seruice of God, then with anie others. For as there is no nation so barbarous, but doth in some sort acknowledge, that there is a Soueraigne Nature so powerful, that al good things are to be asked of it, and punishment expected for offences committed, in which respect they worship that Nature with particularities and ceremonies, so there is no bodie, that doth not think, that they are particularly to be respected and reuerenced, that haue particular relation to that Nature; and so we see the practise of al Antiquitie. For, as we reade in Genesis, Gen. 47. it was a custome in Aegypt, that the Priests should be maintay­ned at the common charge which was the reason, why their possessions were not taxed, nor seazed in that dearth. And at Rome not only the Priests, but the Southsayers, and diuers other inferiour Sacrificers, were in so great vene­ration, that those Offices being in the guift of the people, they were sought after and conferred with great concourse and emulation; and it was held to be so worthie and magnifical a function to Sacrifice, that when the Kings were put downe, and the name of a King was so odious among them, that nothing more, it remayned notwithstanding to the Priest without enuie or distaste.People [...] God, [...] among al Nations. And we reade that the Priest of Iupiter bore such sway, that people flocked vnto him, as to a Sanctuarie. For if a prisoner fel at his feet, he was instantly released; and if he were guiltie, he was pardoned. The V [...]ssal Virgins (which among them were as our Nunnes are among vs) were held to be so holie, that no bodie must touch them, and they had two Sergeants went alwayes before them; and if by chance they had met anie man that had been going to execution, he was presently set at libertie. And to speake of these our dayes; what honour and power do not the Iaponians yeald to their Bonz [...]; who imitating euerie thing, which our Monks professe (but Chastitie and vertuous behauiour) their habit, and singing, and liuing in common, and the like, are reported to be in so great veneration, that they are like earthlie Gods among them; they rule in a manner al, and oftimes giue and take away Kingdomes at their pleasure. And to conclude, it is most certain, that al that euer haue acknowledged anie Diuine Nature (as al haue done) haue also borne particular respect to them, that haue dedicated and con­secrated themselues to this Nature; and this opinion is bred not by per­swasion of others, or by law, or statute, but by the light of Nature, without anie teaching or instructing; which general consent of al na­tions in whatsoeuer it be, is to be accounted the voice of Nature it­self.

[Page 402]4. Wherefore, if not only the foolish but wicked Superstition and beleef of false Gods was anciently, and is yet so powerful in this kind, certainly the true Religion, and worship of the true and Soueraigne God, must needes be much more powerful. For the greater knowledge and esteeme Christians haue now of the great Maiesty of God, more then the Infidels had of their false Gods, cannot but breed also a greater veneration of them, that are neer to so great a God.

S Dominick [...] in his life­time [...]5. We reade of S. Dominick, that the more he did humble himself, the more euerie bodie, euen Cardinals and the Pope himself, did respect him; and the common people did honour him so much, that they thought themselues happie, if they could but come to speake with him, or touch his garment; and euerie bodie did cut-of peeces of his garment, and kept them for relicks, so that his vpper weed was alwayes cut-of by the knees. And when his Friars, to ease him of that trouble, would hinder the people, from so continually pulling him by the coa [...]e, he bad them let them alone, saying: they must satisfye their deuotion.

S Francis.6. When S. Francis hapned to come into anie towne, people thronged so thick about him, that he was in danger sometimes to be oppressed; and once he stood stil, and gaue euerie bodie, that would, his hand and his garment to kisse. His companion admiring at it, asked, when he was priuate with him, what he meant to doe so. S. Francis answered him; ‘Know, Brother, that they haue not done me the hundredth part of the honour, which is due vnto me.’ Which answer troubling him more then before, he gaue him this reason: Be­cause (sayd he) people honour not me, but God in me, who gaue me al the good and al the Religion that is in me. And it is not the vulgar only that honour Re­ligious people, but great Princes and Monarcks, as Constantine honoured S. Antonie, the Emperour Otho S. Romualdus, coming to see him in his celle, and vouchsafing, as great a man as he was, to take a lodging vpon his hard couch.

S. Maurus.7. When S. Maurus was sent into France by S. Benedict, Florus who was the greatest Fauorit, King Theodobert had, presented his sonne and al his wealth vnto him;A rare example of pietie. and afterwards betook himself also to his Monasterie, to the astonishment of al France. And King Theodobert himself went some dayes iourney to visit that new companie of Christ's Souldiers; and when he can [...]t thither, and had made an end of his deuotions in the Church, going into the Monasterie, he cast himself vpon the store before the Monks, laying his purple Roles and his Royal Maiestie vnder the feete of poore beggerlike men; & be­seeching they would vouchsafe to admit him into their Companie (for so were his words) and inrole his name among theirs; and bestowing manie rich pre­sents of gold and siluer for their Church ornaments, he departed, thinking that God had done him a singular fauour in suffering him to see and conuerse with those seruants of his.

8. And of later yeares, in the same Kingdome, when Lewis the Eleuenth by much entreatie, assisted by Pope Sixtus the Fourth his command, got S. Fran­c [...]s of Paula to come vnto him from the furthest parts of Calabria, [...] how louingly and respectfully did he entertaine him? how much ioy did the whole Court and Kingdome of France expresse at the coming of so poore and contemptible [Page 403] a man? So that it was apparent in him, that the excellencie of a Religious life, doth oftimes (as S. Chrysostome discourseth) make people that are borne obscu­rely and meanly in the world,S Iohn Chrysostome [...] vi­ [...]up▪ v [...]. Mo. and had remained in obscuritie if they had not forsaken the world, by change of their state of life become honourable in the sight of them, that before did account them base.

9. S. Arsenius was schoolemaister to Arcadius sonne to the Emperour Theodosius, S Arse­nius. and was so farre out of his fauour, that he was faine to fly, because he vnderstood that Arcadius had plotted his death. But manie yeares after, when it was knowne that he had betaken himself to the seruice of God in the wildernes, Arcadius then Emperour writ an humble letter vnto him, commen­ding himself and his Empire to his prayers. Arsenius certainly was neither more learned, nor more noble then he was before; rather al the credit and renowne which he had gotten in the world, was now forgotten. How then came he to this new honour, but by the Religious course which he did professe?

10. We might bring manie other ancient and moderne examples to the same purpose; but to be brief, we wil conclude this whole discourse with a notable testimonie of Cassian, Cass. Col. v [...]t. cap. vlt. who sayth, that the promise which our Sauiour made of an Hundred-fold, is fulfilled in the reward of the present honour, which Religious people haue in this life. These are his words: ‘Doe not they, I pray you, that serue our Sauiour faithfully, most manifestly come by that Hundredfold grace by this, that for his names sake they are honoured by great Princes? And though they seeke not after humane glorie, yet they are venerable, euen in the afflictions of persecution, to al Iudges and people in authoritie, though other­wise their meannes might haue been perhaps contemptible euen to people of inferiour condition, by reason of the basenes of their birth or seruil condition, if they had remained in the world? Which we may euidētly proue by the exam­ple of Abbot Iohn, who resideth in the wildernes which bordereth vpon the towne called Lycus. For being borne of very meane parentage, he is growne so admirable to almost the whole world for Christ his sake, that the Lords of this world (who by reason of their gouerment are terrible) euen to Kings and Prin­ces, doe honour him as their Maister; and crauing answer from him from coun­tries afarre-of doe commend the state of their Empire, their safegard, and the euents of warres, to his merits and prayers.’Thus sayth Cassian. To which we may adde, that this is the truest and greatest honour of al the honours which are giuen in this life to men. For when others are honoured in regard of their power, or their wealth and riches, the honour is not so much giuen to them, as to their riches or their power, in regard of some commoditie or reward, which people hope frō them. But in a Religious state, where there is none of al this, certainly whatsoeuer respect is done them, cometh wholy from the beau­tie and vertue of the State itself. In which kind there hapned a remarkable thing to Iohn Becanus a Frāciscan-Friar,Iohn Beca­nus. as we reade in their Chronicles. He was held to be the learnedst man of his time; and reading a publick Lecture of Diui­nitie in the Pope's pallace, euerie bodie had such an opinion of his learning, that besides others of al sorts that came vnto him, manie Bishops and Cardinals resorted to heare him; and they were wont to rise-vp and stand bare, as he passed through the schoole to his Chaire. It hapned that he was made Arch-Bishop of Canterburie, and continued notwithstanding his Reading; and then [Page 404] none of the Cardinals would stirre for him, because before (they said) they ho­noured Vertue in him, wherin they acknowledged themselues to be his in­feriours; but now they might be thought to honour him in respect of his dig­nitie, wherin they were aboue him.True ho­nour in Vertue.

11. True honour therefore is that, which is grounded in Vertue, and in the State itself; and this is the best and solidst foundation. For if Religious people suffer sometimes by slanderous and reproachful reports and speaches, it is but seldome, and hapneth not only by malice of the Diuel, that opposeth them but by permission of God to exercise our vertue, to encrease our crowne, to make vs conformable to his Sonne, who foretold his Disciples as much, and in his Disciples al others:Io. 15. If they haue persecuted me, they wil persecute you; and giueth this reason: because the seruant is not greater then his maister; as who would say, he that wil be my true Disciple, and true seruant, must vndergoe the like.

12. Wherin we may behold the wonderful wisdome of God, and his pro­uidence ouer vs, disposing so, that wheras the excellencie of this state is appa­rent to most men, and honoured by them as it deserueth, he would not but that there should be some, who should not see it, but be crosse sometimes to Religious people, to the end we and others might benefit ourselues by it. For if al should set Religious people at naught, no bodie could haue anie be­nefit by vs; if al should loue and cherish vs, it would also turne to our great pre­iudice. In the one therefore God had an eye to our good, in the other to the good of our neighbour; and tempereth both so, that our life (according to the saying of the Apostle) might ma [...]ch, as it were, by certain steps and degrees, by glorie and ignobilitie, by in [...]ainte & good report, & we ourselues as vnknowne, and yet knowne; a [...] seducers, and yet people of truth. And yet though we ought to be thus armed on the right hand, and on the left, that, which we haue savd and pro­ued, remaineth vndoubted, that euen the world doth honour this State aboue Kingdomes and Empires.A notable saying of S. Lewis. Lewis sonne to King Charles of France vnderstood it wel, whome we mentioned before. For abandoning the inheritance of so rich a kingdome, and entring among the Franciscan-Friars, as [...]e had much and long desired, one of the Friars of the same Order coming vnto him to con­gratulate him, among other things, sayd, that he had that day highly honou­red the Order by his entring into it; but Lewis replyed: Yea rather, I am this day more honoured by this Habit.

The end of the Second Booke.

THE THIRD BOOKE, OF THE HAPPINES OF A RELIGIOVS STATE.

THE PREFACE. Of the pleasantnes of a Religious course of life; and the impediments, which are wont to occurre therin, by example of the Children of Israel going out of Aegypt.

IN the deliuerie of the Iewes from the Seruitude of Aegypt, and their long and laboursome peregrination to the desired Land of Promise, God an­ciently shewed vs a perfect patterne of the whole course of a Religious vo­cation; and this our happie state is so natiuely expressed, and as it were drawne to life, by that admirable and famous work of al the works, which God wrought for the benefit of that people, that so farre as carnal things can expresse the spiritual, & outward things, which are farre inferiour, declare the inward, it could not haue been set forth in more natural of liuelie colours Which diuers of the holie Fathers, and particularly S Bernard doth obserue in one of his Sermons,S. Bernard ser. 39. in Can [...]. discoursing of this whole mysterie, as if al things had hapned to them in a figure and shadow, & the fruit & sub­stance had been wholy communicated to vs. ‘There, sayth he, the people was brought out of Aegypt, here a man is drawne out of the World; There Pharao, heer the Diuel, is vaquished; there Pharao his chariots are ouerturned, heer carnal & secular desires, which warre against the soule, are ouerthrowne; they in the, waues, these in teares; they are brackish, these are bitter; and I verily think, that when the Diuels happen vpon such a soule, they cry out: Let [...]fly Israel; because God fighteth for th [...]m. Thus sayth S. Bernard, and much more to the same purpose.’

‘2 Let vs therefore, following so good a leader, acknowledge (according to the grace which is giuen vs) in this benefit bestowed vpon the Iewes, as in a picture, a farre greater benefit bestowed vpon ourselues. For if in the cleare light, wherin by the goodnes of God we now are,To serue the world, is a cruel slauerie. we behold the Secular state, in which formerly we liued; what was it but a seruitude?’ And in verie deede a farre more hard and cruel seruitude, then that of Pharao; because it was not our bodie that was held captiue, wherin people apprehend so much miserie, but it was our soule, which was in captiuitie, the thraldome wherof is much more to be lamented. Besides that, for one man to be a slaue to ano­ther man, is not so very dishonourable; but nothing can be more base, then to be a slaue to Sinne and the Diuel; nothing more vaine, then to serue the World. The vile­nesse, togeather with the trouble and tediousnes, of the works, which we were forced to vndergoe vnder so seuere a command, wil lay it more plainly before our eyes. For what was our dailie occupation in the world, but to worke, as they did, in base and seruil businesses, in dirt, in gathering straw, in making bricks? For when people bestow their whole time and al their labours and thoughts, as the fashion is, in heaping of honours and riches, they handle nothing day and night, but earth; their harts, their thoughts, their cares are set vpon nothing but earth; because al these are earthlie things, and indeed nothing else but earth. And there wanted not in the world cruel extortioners, to wit, our disordered desires with a hard hand continually calling vpon vs, and pressing vs, and compelling vs to double our labours, and to vndertake more then [...] were able to wealde, and affording vs no rest nor respit; so that in effect we did then leade a most miserable life, not only ful of trouble and pressure, as the word Aegypt doth signifie, but a base and [Page 406] [...] kind of life, otherwise then people ordinarily take it to be, out of the foolish conceit which they haue; because it did inuolue so vile and so abiect a kinde of slauerie, as I sayd.

The Ene­mie's en­deauour against good re­solutions3. Out of which seruitude if by Diuine instinct a man goe about to withdraw himself, with what fiercenes, with what furie doth the cruel Pharao, the World, and, he that dominee­reth in the world, the Diuel, set vpon him? Then, as it were, beating his drumme, and soun­ding his trumpet, he makes al the forces he can to cut of those holesome thoughts, or to diuert them. On the one side he rankes the pleasures and commodities of this world, the sweetnes of libertie, the hope of preferment, the greatnes which worldlie wealth brings a man vnto, the loue of his kindred; and with these he bids him battail: On the other side, he layes before him the austerities of a Religious life, the incommodities of Pouertie, the trou­ble of Obedience, and twentie such considerations, which are apt and able to fright a man. And if these inward assaults, which he makes, haue not the effect which he desireth, he beta­kes himself to his outward engines; he stirres-vp friends to giue him euil counsel, he tempts his companions to laugh at him, he oftimes makes vse of the power of great men, by force to withdraw him. Among al which diuelish deuises, none are vsually so ful of venom as when he laboureth to make vs stoope to the authoritie of a father commanding vs, or of a tender weeping mother beseeching vs, or of our bretheren and kinsfolks entreating vs. These be the horse-men and chariots, with which the Enemie of mankind doth pursue them, that [...] from him.

God sighteth for them, that desire to betake themselues vnto him.4. On the other side, our Lord and God, who calleth vs out of Aegypt to offer a perpe­tual Sacrifice vnto him in the Desert, doth fight for vs, as if the cause were not ours, but his owne; and doth not only breake the wicked encounters of the Diuel, and bewray his trea­cheries, but commonly doth lay most grieuous punishments vpon al such, as aduenture to be his instruments in so wicked an enterprise, as he dealt with King Pharao; and we shal scarce finde anie one sinne so seuerely and so presently punished, as this; and not without great reason. For what greater wrong can a man offer God, then to ta [...]e away his spouse from him, to prophane his temple, to raze and demolish the workman­ship, of which he maketh greatest account? what greater dammage can a [...] doe his neighbour? or what hath a man more precious wherin to suffer? So that S. Hierome writing to [...]usto [...]h [...]um (who had shut-vp herself in the famous Monasterie of the Cittie of B [...]thl [...]m) sayd both sagely and truly:S. Hierome Ep. 22. ‘Our Lord hath deliuered thee from the cares of this world, that forsaking the strawes and brickes of Aegypt, thou mayst follow Moyses in the Desert, and enter into the Land of Promise. Let no-bodie hinder thee, nei­ther mother nor sister, nor cosin nor brother; and if they attempt to hinder thee, let them feare the scourges of Pharao, who, because he would not let the people of God goe to wor­ship God, suffered those things, which are written.’ But God is not only quick in puni­shing those that doe oppose, but much more readie to assist the Religious themselues, and to bring them out with a powerful hand and a mightie arme; and if neede be, he diuides the sea before them, he dries-vp the waues, and breaking through al impediments, he brings them out of Aegypt, singing, that is, ioyful, and with a light hart, and giuing thanks to him, that cast the horse and rider into the sea. This is that ioyful Canticle, which S. Bernard de­scribeth,S. Bernard serm. 3. in Cant. speaking to his Brethren in these words: ‘Reflect vpon that, which yourselues haue experienced in the victorie, wherin your fayth hath ouercome the world; in the going out of the lake of miserie, and of the dregs of dirt, you haue also sung a new Canticle to our Lord, who hath wrought wonders. Againe, when he first gaue you to settle your feet vpon the rock, and directed your steps. I imagine, that then also for the newnes of life bestowed vpon you, a new Canticle was put into your mouth, a Song vnto our Lord.’

5. S. Gregorie discoursing of the Plagues of Aegypt, and the Benefits bestowed vpon the Children of Israel, doth particularly ponder, that the Aegyptians were punished with a multitude of flyes,S. Greg. 18. [...]. 2. the Children of Israel rewarded with the Rest of the Sabbath, because, [...], the people, which followeth God, receaueth a Sabbath, that is, tranquillitie of minde, [...] anie more in this life, with the motions of carnal desires. ‘But Aegypt [...] of this world, is punished with flyes; for a flye is an insolent and vnquiet [...] else doth it signifye, but the intemperate cares of the self-same desires of [...] ▪’

6 When the Children of Israel were gone out of Aegypt, there remayned two things. A [...], and the Land of Promise. Both signifye Religion; the Desert, the beginning [...] ▪ [Page 407] the Land of Promise, the proceedings and perfection thereof, when a Soule cultiuated and manured by Rule and order,Religion a Desert. enioyeth with time the plentiful fruit of so happie a course. Religion is a Desert, because it seuers a man from companie and conuersation with Secular people, and withdrawes him from al worldlie businesses, leading him into a place, where the trouble and noyse of this turbulent world is not so much as heard of.Iob 3.14. These be the Deserts, which those Consuls of the earth (of whome Iob speaketh) doe build for themselues; S. Greg. 4. Mor. 28. which S. Gre­gorie construeth to be nothing else, but to expel the turbulencie of earthlie desires from the closet of our hart, & ayming only at our eternal Countrie, to pant with loue of that inward quiet. But what comfort, what ioy doth a man find in this Desert, howsoeuer in outward shew it seeme vncouth and distastful? For as, when the Iewes suffered thirst, the verie rocks furnished them with water;Exod 17 6. Exod. 15.25. and when the waters fel to be bitter, they presently tur­ned to be sweet by putting a peece of wood into them; so whatsoeuer difficultie or trouble may occurre in a Religious life, it vanisheth instantly, a man knowes not how, and is so tempered and seasoned by the power of God, that it is not felt; insomuch as fasting, and watching, and (that which is more hard then al this) the continual striuing to breake our owne wil, and whatsoeuer belongs to Religious discipline (which when a man lookes afarre-of vpon it, seemes so harsh and heauie, that the verie sight of it doth make people afrayd) when we come to act, it proues pleasant and delightful; and no labour is so hard, not so much aboue the strayne of humane strength,Philip 4 13. but, by the grace and help of God, it becomes easie and facil, and, as the Apostle speaketh, we can doe al things in him, that com­forteth vs.

7. And the Diuine bountie & goodnes is not contented barely to wipe away the bitternes of this state,The spi­ritual dainties, which are in Reli­gion. but seasons it moreouer with a great deale of sweetnes, in seueral kindes, very proper and peculiar vnto it, figured also in that, which hapned to the people of Israël. For God sent them quayles, without anie labour of theirs, brought vnto them with a blast of winde, in such infinit numbers, that al the countrie round-about was ful of them; and, that which is more wonderful, he rayned Manna from heauen, a food made by the hands of Angels. This doth apparently set before our eyes the heauenlie daynties, wherewith the soules,Num. 11.31. which forsaking Aegypt haue betaken themselues sincerely to the seruice of God, are refreshed and fatned.Exod. 16. For as that ancient Manna had this qualitie, that in itself alone it had the right sauour of al kinds of meat or sawce a man could think of:Sap. 16.20. so the spiritual deli­cacies, which Religion affordeth, doe not only goe beyond the sweetnes of al earthlie things, but containe in a more plentiful and more eminent degree al that in matter of dayn­ties is to be found vpon earth; and as a man, that hath drunk an excellent cup of wine, [...]teth not to drink water, nor anie other lickour of a sowrer grape: so Religious people are so satisfyed with this heauenlie food, that they desire no other, and experience in their owne soules that,Psal. 102 5. which the Prophet sayd of himself: He that replenisheth thy desire with good things.

8. Besides these daynties and sweet-meates, with which God is continually feeding Re­ligious people,The proui­dence of God ouer Religious people. he hath a particular prouidence ouer them, to leade them and direct them in their iourney with a great deale of care and loue, defending, protecting, and preseruing them in al their trauels, and, as it is sayd of the Children of Israel, guiding them by a clowde in the day, and al the night by the light of fire: which is to say, he tempereth the scorching heates of this life, and remoueth the darknes, carrying as it were a canopie ouer them against the heat of the sunne, and in the night-time going before them with a light in his hand, to preuent the incommodities and dangers, that might come vpon them.

9. We haue also our Moyses among vs,The be­nefit of Su­periours. to wit, the gouernours and Superiours, whome God hath placed as his vice-gerents ouer vs, which is a benefit ful of comfort, in regard they declare vnto vs, what is the wil of God; they deliuer his commands, they are mediatours betwixt God and vs, and continually pray for vs; and when we are asleepe, or at our re­creations, they watch in our behalf vpon the hil, and earnestly deale our busines in presence of the Diuine Maiestie. And notwithstanding (as anciently the Children of Israel) we want not enemies to confront vs in this our iourney,Enemies in Religion. to wit, temptations, rising either from the in bred corruption of our nature, or from the malicious hatred of our sworne enemie the Diuel; which, if we were alone and were to fight it out by ourselues, were certainly a feare­ful thing; yet by the help of God, who alwaies assisteth vs, and directeth vs in al our wayes, nothing is more easie, then to goe through al, with great encrease of glorie, and much greater reward. For by his assistance and by his strength, that which was written of the people of the Iewes,Deut 32.30. hapneth also to Religious people: One pursues a thousand, and two put to [Page 408] flight ten thousand;Ios. [...]. the enemie's walles and strongest works fal downe at a [...]illie blast; and though whole armies rush-in vpon vs, we beate them downe, and discomfit them, by only holding vp our hands to heauen.Exod. 17.11.

10. But where be these benefits to be found? where be these delicacies and delights? who be the men, vpon whome they are bestowed? They are not to be found (as I sayd before) but in the Desert; they are not bestowed but vpon them, that haue wholy and vtterly de­parted out of Aegypt. Wherefore in those dayes also the Manna, which was a figure of that, which heer we speake of, did not come downe from heauen, before the meale fayled them, which they had brought out of Aegypt with them, and ceased againe to fal so soone, as going out of the Desert they began to taste of the fruits of the earth. Whereby we vnderstand, that no bodie can taste of this Diuine sweetnes, but he, that doth wholy and entirely withdraw himself from the world and al worldlie things. Whervpon S. Gregorie sayth,S. Greg 27. [...] c. 13. that this sweet foode, which falleth from aboue, is called Manhu; as who should say: Whiti [...] this? Because, when a soule is entangled in inferiour thoughts, it admireth that, which is "represented vnto it from aboue, as a thing vnwonted.

Religion the Land of Promise.11. But if the Desert abound with so much heauenlie comfort, what shal we think of the Land of Promise, which is the end of our iourney, & the reward of our labour some trauels! Heer doubtles we shal finde farre more solidly and plentifully al that, which did set so sharp and edge vpon the minds of the Iewes, when the promise was made vnto them, a fertile soyle, store of fresh springs and running waters abundance of wheate and barley, of wines, figs, and oliues, and al kin [...] o [...] fruits, a land flowing with milk and honie; and if from these grosse and earthlie figures, wherin the mysteries of our soule are deliuered vnto vs, we ascend to the spiritual vnderstanding, which is hidden vnder them, we shal easily fal vpon the happines, which is in Religion, though we may better know, what it is, by experience and by tryal of it, then we can by hearing or reading vnderstand it.

12 Hauing therefore discoursed in the precedent Bookes, of the Commodities, and of the Excellencie and dignitie of a Religious life, in this third Booke we wil declare the Plea­sure, which is found in following it, that euerie bodie may see, that al kind of happines and perfection attends vpon it, as I proposed in the beginning. And we haue some more reason to enlarge ourselues in this subiect of the sweetnes of a Religious state, because it is gene­rally lesse knowne; and Secular people hardly beleeue, there is anie pleasure at al in it. They wil easily grant that a Religious life is an excellent course of life, and much more easily, that it is a profitable and safe kinde of course for a man's soule; but as for pleasure, they vtterly denye, there is anie in it, and rather apprehend it to be extreme harsh, and ful of vnsufferable difficulties. This errour we haue heer vndertaken to confute, and to proue, that this State is not only a pleasant state,S. Iohn Chrys [...]stome Homil 69. in Matth. but much more pleasant then a Secular life. S. Iohn Chrysostome doth often spend his eloquence in commendation of a Religious course, and par­ticularly in one of his Homilies vpon S. Matthew, he preferreth the sweetnes of it farre before the pleasures of the world, and before al those iollities, and pastimes, and delights, which are esteemed greatest among them, before the curious sights and pageants, which were wont to be represented publickly in the Theaters with great cost and state, and before what­soeuer pleasure can be thought-of in intemperate lust; shewing euidently, that there is as much difference betwixt these two kinds of life and delights, as betwixt the harmonie of the Quires of Angels sweetly singing, and hogs in their filth confusedly grunting. And be­cause the cruel stinking Pharao, whome I paynted-out before, doth neuer cease to pursue & molest those, that flye from the seruitude of the world into the Desert of Religion, either by himself or by his followers, armed with weapons of his owne forging, we wil dis-arme him and them, and take away al the weapons we can from them, and shew, that the deceiptful reasons and fallacies, with which they are wont to labour to peruert mens iudgements, are of no force or soliditie; to the end, that drowning our enemies againe in the Red sea, al de [...]out soules, that either purpose to get out of Aegypt, or haue alreadie got loose, and forsaken it, and arriued in the Desert and this happie Land of Promise, may enioy the pleasures therof with more satisfaction of minde, and more setled assurance.

THE THIRD BOOKE, OF THE HAPPINES OF A RELIGIOVS STATE.
That the pleasures of the Mind are farre greater, then the pleasures of the Bodie. CHAP. I.

AS in the precedent Booke, to proue the excellencie of a Re­ligious State, we first searched and setled, wherin true Ho­nour and Excellencie did consist; so heer we must lay the like foundation, and consider, what is true Pleasure, wherof we are to treate. For manie, and perhaps I may say most men, know no pleasure, but that, which is the obiect of their tast, or touching, or other senses; and consequently make account, that indeed there is no other,It is a [...]eas [...]l [...]e perswasion, to esteeme most of the pleasures of the bodie. or at least, that these are the principal, and most to be stood vpon. A perswasion befitting rather beasts then men. For they speake and passe their iudgement of things, as if they had not a reasonable Soule, but a bodie only. If they did reflect, that they are reasonable creatures, and haue a Soule and vnderstanding in them, they would conceaue also, as the truth is, that their Soule so farre surpassing the other part of them, which is their bodie, hath also functions and pleasures proper vnto it.

2. Aristotle, Aristot. 7. E [...]h c. 1 [...]. though he were a Heathen, and wanted the light of Fayth, which by the grace of God we haue, was of a farre other opinion; and in his Seauenth Booke of Morals writeth much more aduisedly to this purpose, ‘that al men by instinct of Nature desire pleasure, because al haue, as it were, a sparke of Diuinitie instilled into them, which inclineth them to that, which in best.’ But because the pleasures of the bodie are most knowne, and euerie bodie hath a natural inclination vnto them, they haue in a manner en­grossed the name and title of Pleasure to themselues, as it were, by here­d [...]rie prescription; insomuch tha [...] manie are perswaded, that no other thing [Page 410] can be delightful.I [...]em lib 10. c 3.4 5.6 And in his Tenth Booke he sayth, that dishonest and filthie pleasure is not properly and absolutly to be called Pleasure, because no man takes it for such, but they are intemperate. That is to be taken for true pleasure, which an honest and vertuous man accounteth pleasure; for such an one is the rule of al the actions and pleasures of men; and that is only true pleasure, which is an honest man's delight. That others finde pleasure in other things, comes by corruption; and consequently those things are not absolutly in al respects pleasant, but to them only, that are accordingly disposed. For as when children take a fancie to a thing and loue it, they think for the present, that it is the excellentest thing that can be; and yet when they come to be men, they make no account at al of it; so good people take delight in some things, and wicked people in others; but they only leane to the pleasures of the bodie, that haue not the right tast of sound and vncorrupted pleasure.

S. Tho 1.2. q 1 [...]. art. 4. Three things con­cu [...]e in pleasure.3 [...]l this is Aristotle's discourse; and S. Thomas enlarging himself vpon the same ground, sayth, that Pleasure requires three things: first, some thing that is good, which may be conioyned; secondly, the thing, to which it is ioyned; and thirdly, the coniunction itself; and the more perfect these three things be, the greater the pleasure must necessarily also be. Now certainly a spiritual good is greater then the good of the bodie, and man naturally loues it more, and makes more account of it, as we may plainly see, because there is no man, that wil not rather choose to want the sight of his eyes, then the light of his minde, and to be as a beast or a mad man. Besides that, the knowledge of the minde is more noble and more searching, then that which we haue by Sense, as euerie bodie knowes. And as for the coniunction, it is certainly more inward, more firme, and more perfect; more inward, because Sense reacheth no further, then the outward accidents, and rests in the tast, and colour, and such like; a man's vnderstanding searcheth and diueth into the Essence and substance of euerie thing; It is more perfect, because Sense cannot be ioyned with the obiect without motion, which is an imperfect action; and therefore also no sensible pleasure can be al of it togeather, but part of it must passe away, tha [...] the re­maynder may haue place; the pleasures of the minde are without motion, al wholy togeather, as the things themselues are in our minde, when we think of them; Finally it is more firme and permanent, because the things, in which the bodie taketh pleasure, are corruptible, and quickly gone, as meate, and drink, and such like; but spiritual goods remayne for euer, and waste not with age or handling.

[...]4. Following this ground therefore of S. Thomas, the pleasures of the bo­die, compared with the pleasures of the minde, are apparently the worse of the two. First, because the ground of bodilie pleasure, is euer a creature, and consequently, it is subiect to whatsoeuer accident and miserie can be incident to creatures; wherof it is none of the least, that euerie creature doth naturally runne poast to an end, and in time endeth; and is euer falling away betwixt our fingars, when we most thinke to vse and enioy it; and whatsoeuer sweetnes can be ima [...]ined in a creature, is much of the nature of time, now a peece and then a peece, heer a bit and there a bit, and slideth away as fast as time itself, then which nothing can be swifter.S. Augustin [...] 25. de v Ap. S. Augustin expresseth it liuely in one of his Sermons in these words: Where are the delights, for which you walk your [Page 411] wicked wayes? ‘I doe not aske, where they wil be, when this life is past; but where are they now? This day hath thrust out yesterday; to morrow wil thrust out the day, in which now we are. What therefore of al that, which you loue, doth not poast, yea fly away from you? What part of it doth not euen slip out of our hands, before we haue it? For we cannot stop so much as one howre of the day, wherin we are. The first howre is thrust out by the se­cond, the second by the third; so that of this one howre, which is present, nothing indeed is present, but euerie part and euerie moment of it is stil running away from vs.’ Thus spake S. Augustin.

5. Secondly,and base. the matter of al corporal delights is base. For take a dish of meate, that is wel dressed and excellently seasoned, or anie such thing; what is there in it, that can be sayd to be worthie of a man's employment? Al things of this nature are base and earthlie; and consequently the delight, which they yeald, is neuer a whit better. S. Bernard obseruing it,S. Bernard serm 4. in Vig. Nat. sayth thus: The comfort of this world is base and nothing worth, and, which is more to be feared, a hindrance to true and holesome comfort. Besides that, most commonly there is some kind of vnseemelines, more or lesse, in the pleasures of the bodie; and it is easie to be seen, because (if we marke) they that are anie thing temperate, dissemble the desire, which they haue of them, euen in things, which are otherwise necessarie; an euident signe euen in Nature itself, that it is but an vnworthie thing for man to place his affection vpon them; whereas in the solaces of the minde it is quite contrarie; for naturally they quicken and cleare it vp, and are an honour vnto it.S. Augustin serm. de Verb. Dom. Whervpon S. Augustin sayth very wel, that happie is the Soule, which is taken with those delights; for it is not stayned with anie vncleannes in them, but cleansed with the clearenes of truth.

6. If we look yet further into the nature and vse of corporal delights,They are but salues for our griefes. we shal finde, that the reason, why they are so pleasing & so much desired, is, be­cause they serue vs as a salue & solace of the griefes whervnto we are subiect. Which Aristotle also noteth,Aristot. 10. Eth c. 6. & 7. commending the studie of Philosophie as won­derful delightful, in regard of the permanencie and puritie, which it hath; because it is not mingled with those sorrowes, which accompanie the delights of sense in eating, and drinking, and the like; the pleasure wherof lasteth no longer, then we suffer hunger or thirst.S. Bernard ser. de prim. med. & nouisi [...]. S. Bernard sayth the same thing in farre better tearmes and more fully, shewing that al these things are not indeed to be called good, but lesser euils; and that, which we seeke in them, is but to exchange heauier irons into lighter. ‘Thou desirest to eate (sayth the Saint) because hunger molests thee; both are troublesome; but be­cause hunger is more troublesome, thou thinkest it is no trouble to eate. But marke, when thy hunger is past, if it be not more trouble to eate, then to abstaine. This is the nature of al things vnder the Sunne; there is nothing truly delightful in them, but a man is alwaies desirous to passe from one thing to another, that by often change he may ease himself of the trouble, which he findeth in both; as if a bodie should leape out of the water into the fire, and out of the fire into [...]he water againe, being able to endure neither. For the remedie of eue [...] trouble, is the beginning of another trouble.’

[Page 412]7. Moreouer, to giue euerie thing his due, there is none of al these corporal delights intirely and absolutely delightful,Mingled with sorrowes. but they are stil coupled with manie inconueniences and sorrowes, and by that meanes they leese a great part of their sauour, as a smal quantitie of wine mingled with a great deale of water.S Basilin Psal. 3 [...]. Euerie one doth finde this to be so true by his owne daylie experience in al things, that we shal not neede to seeke farther proofe of it. Yet S. Basil ex­presseth it naturally in these words: ‘There is more trouble then pleasure in the delights of the bodie. Barrennes, and widdowhood, and iealousie wayte vpon marriage; vnfruitfulnes vpon husbandrie; shipwrack vpon marchan­ding; deceiptful practises vpon wealth; the pleasures themselues, the saturitie, the continual vse of them, bring diseases and manie distempers.’ S. Gregorie applieth to this purpose that, which is spoken in holie Iob of worldlie people:Iob. 30.7. S. Greg. 20. Mor. c. 16. They that reioyced in the midst of these things, and made account, that vnder thornes were riches. ‘Their ioy (sayth S. Gregorie) is most commonly mingled with vexation; and they are beaten with the things themselues, wherof they are proude. For they cannot without trouble and care either get temporal things, which they haue not; or conserue those, which they haue gotten. To aspire therefore to honour aboue their equals, alwayes to be working some mis­chief, and yet to watch with feare that they may not haue the name of being wicked, certainly doth miserably gal them; but ouercome with the loue of temporal things, they feele not the sting. They reioyce therefore vnder thornes; they, I say, that reioyce in temporal things; and yet not being able to dispense them without vexation, the care, which presseth them, galleth them. They re­mayne vnder thornes, and they esteeme it a pleasure, because they suffer much hardnes for the loue of this life; and yet entangled in the affection of their ouer-greedie desire, they account the verie trouble of their suffering a pleasure.’And much more sayth S. Gregorie to the same effect, and particularly he like­neth these kind of people to the Children of Israel, that sighed after their pots of Aegypt, and their pompions, and onyons, and chibols. ‘For what is signi­fyed, sayth he, by the flesh-pots of Aegypt, but the carnal works of this life, which boyle in the sorrowes of tribulation, as in the fire? What are pompions but earthlie sweetnes? What is figured by the onyons and chibols (which most commonly make them weepe that eate them) but the difficulties of this present life, which the louers of it passe not without lamenting, and yet loue it euen with teares. Forsaking therefore the Manna, they desired onyons and chibols with their flesh and pompions; because wicked minds contemne the sweet guifts, which they may haue by grace in quiet; and for their carnal plea­sures couet the laboursome iournies of this life, though they be ful of teares; they refuse to haue that, wherewith they may reioyce spiritually, and desire greedily that, wherewith they must lamēt carnally. Iob therefore with his truth-telling voice doth reprehend their follie, in that out of an erroneous iudgement they preferre trouble before tranquillitie, harsh things before the milde, sharp before the sweet, tēporal before the eternal, things deceiptful before those that be assured.’ Thus speaketh S. Gregorie, not only truly, as he doth alwaies, but also eloquently, whervnto we may adde another reason out of S. Bernard, to wit, that if our mind be sensible of the pleasures of the bodie, to which it is vnited; how much more sensible must it needes be of the pleasures, which properly [Page 413] belong vnto itself, and are more neerly and truly in it? For as a man doth relish the busines after another fashion, when his horse feedes vpon his hey, and when himself feedes vpon meate, that is conuenient for him, so it fareth with our soule in regarde of our bodie, which is but, as it were, the beast, which carrieth it.S. Bernard serm. Doe not therefore mistake (saith S. Bernard) doe not deceaue thy self so farre,E [...]ce nos. as to think, that thy Soule is not more delighted with spiritual then with corporal things.

8. Another consideration to proue this,Spiritual delights proper to man. which we are saying, is, that the more sutable a thing is to our nature, it is also the more pleasing and delightful. For so we see, that men take delight in one kind of foode, beasts in another; and among beasts some feede vpon flesh, others vpon corne, others graze; and euerie kind of thing findes most contentment in that, which agreeth best with the nature, which it hath. The nature of man is to be gouerned by reason; for though he haue also sense, and motion, and the facultie of growing, yet these belong the inferiour part of him; and are not proper to him alone, but common betwixt him and beasts. Reason and vnderstanding is that, which is peoper to Man, and belongeth so neare to the perfection and constitution of his nature, that without it he were not a man, but a beast; and consequently the delights, which are conformable to reason, and grounded in it, are both more sutable to human nature, and for the same cause more plea­sing; specially, if we consider withal (as we may iustly) that among the seueral qualities and powers, that are in man, the higher and the more noble the power is, it is also the more pregnant and effectual in operation; so that Reason being farre more noble then Sense, it exerciseth the functions belonging to reason with more perfection and vigour, then Sense can per­forme the offices belonging to Sense; and as it is more pregnant in al other operations, so it is more apt to take delight in the things, which are agreable vnto it.

9. Finally,The diffe­rence betwixt corporall and spiri­tual de­lights. whensoeuer we compare these delights togeather, that, which S. Gregorie sayth excellently wel of them, is very important to be considered. The difference, sayth he, betwixt the delights of the bodie, and of the minde, is this: The delights of the bodie, when we haue them not, breed a burning desire to haue them; and when we take greedily of them, presently through satietie they breed a loathing in him, that takes them. Contrariwise spiritual delights,S. Gregori [...] Hom. 30. in Euang▪ when we haue them not, are tedious; when we haue them, they proue desireful; and he that feedes vpon them, hungers after them the more, by how much he feedes vpon them with the greedier appetite. ‘In corporal delights, the desire is pleasing, the trial distastful; In spiritual delights, the desire is cold and contemptible, the trial delightful. In the first, desire breedeth saturitie, saturitie loathsomnes; in the second, desire brings saturitie, saturitie againe whetteth our desire of them. For spiritual delights encrease a desire in our hart, while they fil it; because the more we perceaue the right fauour of them, the more knowledge we haue of that, which we must needs loue more eagerly; and therefore we cannot loue them, when we haue them not, because we cannot know the true relish of them. Nothing can expresse more perfectly the difference, which is betwixt the delights of the bodie and of the minde, then that, which S. Gregorie heer sayth of them, [Page 414] to wit, that the vse of corporal pleasures breeds a loathing of them; but spiritual delights contrariwise the more eagerly we feed vpon them, the more they winne our affection to them.’ For as we cannot discerne, which is good wine, and which is bad, better, then by tasting it, and our tast is in fine the best iudge of it; so by duly weighing the ioy, which is true and solid, and also that, which is false and deceiptful, and comparing them togeather, we shal be best able to discouer, how that in the one there is nothing but emptines and falshood, and in the other, truth and soliditie euen beyond expectation, and abundantly enough to delight vs more and more without end.

10. It is therefore sufficiently apparent both by reason and authoritie of the holie Fathers, that the pleasures of the Mind are the principal and the chiefest of al other pleasures; yet because manie are iealous of that which the holie Fathers say, and think that they goe further, and speake in a more sublime strayne, then humane infirmitie can ordinarily beare, I wil conclude this Chapter with a discourse of Plato (besides that,Plato in Dial. de Rep. which I sayd before out of Aristotle) where he clearly proueth this, wherof we are speaking. ‘As hunger and thirst (sayth he) are an emptines of the bodie, so ignorance & imprudence are emptinesses of the mind; and as our bodie is filled, when we take corporal sustenance, so our mind with science and knowledge. Which repletion there­fore is the more solid? Is it not that, which is made by things, which in them­selues are more truly solid? And which things are to be accounted such, and of a more pure substance, meate and drinke, victuals, and whatsoeuer sustenance, or perswasions of truth, knowledge, and, in a word, al kind of vertue? Certainly we must needs confesse, that that is most solidly and most truly exi­stent, which doth alwaies abide in an immortal and vnchangeable thing, and which itself also is immortal and vnchàngeable (such as is the essence of eue­rie thing, and consequently also the knowledge of it) rather then that, which is in a changeable thing, and itself is changeable; such as are al things per­tayning to the oeconomic of the bodie. Wherefore if it be a delightful thing to be filled with that▪ which is sutable to our nature, the more solid the things be, and the more truly we are filled with them, the more true and more natural pleasure it must needs be, which we enioy by them. And thus it fareth with vs, when our mind is filled. Wherefore people, that are voide of vertue, and giuen to their bellie and the like, neuer tast the least parcel of true and solid pleasure, but as beasts haue their eyes alwaies vpon the ground, and spend their time in doing homage to their bellies; and fight with one another with their heeles, and with their hornes, and with their nayles, for those base and abiect things. And so the pleasures, which they follow, must needes be mingled with manie sorrowes, and are indeede but pictures and shadowes of true pleasure, as the Poet Stesichorus sayd of the Troians; that, not knowing at al the true Helene, they fought only for the imagination of her.’ Al this is Plato his discourse.

That true content of mind is only in God. CHAP. II.

HAuing proued, that true contentment is only to be had in the pleasures of the Mind, it remaineth to consider, wherein the Mind itself doth take most contentment, which is easie for a Christian to determine, and not farre to seeke; be­cause euerie Christian knoweth, and doth most certainly belieue,God is the true life and delight of a Soule. that GOD alone is the true food and true life of a Soule. And it is so cleare and euident besides, that the best learned Philosophers among the Heathens could think no other. For Aristotle discoursing at large of Beatitude,Arist 10. [...]. c 7. & 8. wherin al pleasures are in their height, con­cludeth at last, that it consisteth in the knowledge and contemplation of GOD, and of Minds (as he calles them) abstracted from the bodie, and free from al composition; in regard that the function of the Vnderstanding in Man is the sweetest and pleasantest of al others, and compleat within itself, and so farre from standing in need of anie outward thing, that they rather hinder a man, that desires to giue himself to Contemplation. And wheras we must necessa­rily acknowledge, that God and those spiritual Intelligences are alwaies in some action or other (for no man can think that they are so dul as to be idle, and, as it were, asleepe) the noblest action, which we can giue them, is to be alwaies in perpetual Contemplation; and consequently men vpon earth, that giue themselues to such a kind of life, take the perfectest course, that can be thought of, and most like to God. This is the discourse of a man, that wanted the light of the Euangelical truth; what therefore ought we to think or say in this busines?

2. Let vs heare a Christian Philosopher speake.S. August. in Psa. 102. S. Augustin beholding this thing farre more clearly and more particularly in the light, then Aristotle could doe in the dark, sayth thus: O soule! seeke thy owne good. ‘For one thing is good for one, an other for another; and euerie creature hath a good by itself, the good of the integritie belonging vnto it, the good of the perfection, which is natural vnto it, and there is a great deale of difference in that, which is necessarie for the perfection of euerie thing. Seeke thy owne good. No­bodie is good, Luc. 18.1 [...]. but GOD alone, the Soueraigne Good; that is thy good. What doth he want, that hath the Soueraigne Good for his good? There be infe­riour goods, which are good to this thing, and that thing. What is the good of a beast, but to fil his bellie, to want nothing, to sleepe, to play, to liue, to be in health, to attend to generation? Dost thou seek such a good? Co-heyre of Christ, wherin dost thou reioyce? in that thou art a companion to beasts? Rayse thy hope to the Good of al goods.’ Where you see S. Augustin layes the likenes of a beast to them, that like beasts know no other good, no other de­light, but that, which is confined within the bounds of Sense; and giueth vs to vnderstand moreouer, that such a kind of perswasion is so much the more [Page 416] vnworthie, because al men are created with a possibilitie to be Heyres of God, and Co-heyres of Christ, that is, such as may be stiled, and truly be, the sonnes of God. He sayth also, that meate, & drink, and sleepe, and other more vnworthie things, are not the good of a Soule, but only God; because that is the good of euerie thing, as he sayth, by which the thing is perfected & made better; wher­as these inferiour things doe not perfect a Soule, but rather make it worse; be­cause they draw it frō higher things, for which it was created, & make it stoop to base and earthlie things, by the loue and vse wherof it comes to be defiled.

God as the s [...]ueraigne Happines, is the End of Man.3. Another ground of that, of which we are speaking, is this. It is certain, and it cānot be denyed, that as al other creatures haue their appointed ends so Man much more hath some end prefixed, at which he doth ayme; otherwise so excel­lent a nature, as his is, should want so great a good, of which al other goods doe in a manner depend. This end of Human nature, at which al doe ayme, is Hap­pines; and no other Happines, but GOD; which S. Thomas proueth,S. Thom 1.2. q. 2. a. 8. because the good, wherin we place our happines, must be so great a good, that it may fil our desire, & absolutely satisfye it to the ful. For it cannot be sayd to be our last end, if there remayne anie thing further to be desired. Seing therefore the obiect of the wil of Man is al Good, & the obiect of his reason & vnderstāding al Truth, nothing can absolutely satisfye two Powers so capacious, but an vniuersal En­titie, which also is an vniuersal Good, which cānot be found among creatures, because the nature and goodnes of al creatures is limited and confined; GOD therefore is the onlie felicitie of man, in whom al things are infinit.

S. August. de Mori [...]. [...] 1.4. S. Augustin hath a learned and elaborate discourse to the same effect in the Booke, which he wrote of the Manners of the Church. He sayth, that euerie bodie doth naturally desire to be happie; & that three things are required to Happines. First, that the thing, wherin we place our happines, be the best, secōdly, that we loue it; thirdly, that we possesse it. For a man, that desireth that, which he can­not compasse, is vexed with it; a man that cōpasseth that, which is not to be de­sired, is deceaued in the busines; and he that desireth not that, which is to be sought after, is in an il disposition. Then he sayth further, that that which is best for man, cānot be worse or lesse then man himself, for whosoeuer seekes after that, which is worse then himself, makes himself worse then he was before, therefore that only can be best for man, which is better & more excellent then man and withal that he be able so to compasse it, as not to leese it against his wil; for if a man be not assured of the good, which he hath, the feare of leesing it, takes away the happines, which he might haue in it. And consequently Vertue and GOD,God and Ve [...]e, on­lie Happi­nes of Man. to whome by vertue we are conioyned, is our onlie Happines; if we attend vpon God, we are wel; if we comprehend him, we are happie. These are truthes, which S. Augustin deliuers, and which no man can denye.

5. The nature of the End or final Cause & But of euerie thing, is, that whatsoe­uer hath an End prefixed,In [...] E [...]d [...] re [...]t. it can not be at quiet, til it haue obtayned the End, and when it hath obtayned it, there it must needes rest; & the nearer it comes by de­grees to the obtayning of the desired End, the more pleasure it takes, and the in [...] is at quiet; the further it is from the End, the worse & more vnquiet it is. Wherefore as it is most certain, that then we shal haue perfect ioy and rest, when face to face we shal set God, as [...]; so it doth most certainly follow, that the nearer we approach to God in this life, the longer we conuerse with him, the clearer [Page 417] knowledge we haue of him, the more contentment of mind also we shal enioy; and this contentment is of the self-same nature with that, which we shal haue in heauen; but only with this difference, that heer our ioy and contentment is smal, there it shal be infinitly great.

6. What should I stand making large discourses vpon a thing,A compa­rison be­twixt plea­sures. which is euidēt? So farre as the nature of God doth excel the nature of whatsoeuer creature, so much difference is there betwixt the pleasures of the bodie, and the delights of the mind. What is there in the dayntiest fare that is, in the fayrest gardens, in al the pleasures of this life, that can be compared with God? Which is better, God who is Al-Good, or a peece of veale, or a partridge, or anie dayntie dish? If the difference be so great, that it is a shame to make such a cōparison, it must neces­sarily follow, that the delight, which riseth by enioying this Good, tasted & sa­uoured in the palate of the Soule,S. Bernard Ep. 114. is incomparably greater, then those other de­lights of the bodie; which S. Bernard expresseth in these words: Certainly that only is true contentment, which is taken in the Creatour, and not in the creature; the contentmēt, which once possessed, no man can take from thee, and in comparison wherof al other mirth is sadnes; al pleasure, sorrow; al sweetnes, bitter; al beautie, il-fauoured; finally al that breedes delight, is troublesome.

7. I wil conclude with one thing more,Al that is good in creatures, is insta [...]tly more in God. which indeed is the ground of al, and therefore I wil lay it downe as plaine as I can, but yet briefly. In creatures there is nothing, which can be truly sayd to be, no sparke of goodnes, no degree of beautie, which is not farre more abundāt & more perfectly in God. First, because the nature of God is infinit; and if anie thing were wanting in it, it were not infi­nit; secōdly,S Bernard Ser [...] [...] san [...]. whatsoeuer creatures haue in them, they haue it frō G [...]d; & no man can giue another that which he hath not himself; whervpon S. Bernard maketh this reflection: [...]n the Sunne thou admirest the light; in a flower, beautie; in bread, the sa­uour; in the earth, the fertilnes of it. Al these things haue their being from God; & no doubt but he hath reserued to himself farre more, then he hath bestowed vpon creatures. Which being most true, it doth necessarily follow, that whosoeuer hath God, hath in him al other things; & cōsequently the verie selfsame delight, which [...]e should haue taken in other things, if he had enioyed them seuerally, he enioye [...]h it in God in a farre greater measure & more eleuated. For as a man, that hath a peece of coyne in gold, hath the value of manie peeces of siluer, as much as if he had the seueral peeces of siluer thēselues, & so much the more cōmodiously, because he is rid of the trouble, which the weight and bulk of siluer brings with it▪ so he that is vnited with God, hath the verie marrow or quintessence, as I may cal it, of al that goodnes, which, dispersed in this great varietie of the things of this world, cannot choose but be mingled with manie incommodities & imperfec­tions, incident to the penurious, and limited, and corporal nature of euerie thing; from which incommodities he, that hath them in God, is free.

8. Which is the reason, why S. Francis, S. Francis as we reade of him, had alwaies this saying in his mouth: My God, and al things. A saying, which he was so wedded to, that he could almost think of nothing els,S. Aug. 10. Conf. 6. & oftentimes spent whole nights in this one Meditation. S. Augustin discoursing excellētly wel of it, speaketh thus to God:‘What doe I loue, when I loue thee: Not the beautie of a bodie, not the co­melines of time, not the brightnes of light so pleasing to these my eyes, not the sweet melodious sounds of al sorts of pleasant songs, not the fragrāt sauours of flowers or ointmēts, or delicate spices, not Mā [...]a or honie, not the [...], which [Page 418] flesh doth so welcomely embrace. These be not the things, which I loue, when I loue my God; and yet I loue a kind of light, and a kind of sound, and a kind of sauour, and a kind of food, and a kind of embracing, when I loue my God▪ the light, the sound, the sauour, the food, the embracing of my inward man, where that shineth to my soule, which no place is capable of; and where that soundeth, which time carrieth not away; and where I smel that, which the wind disperseth not; and where I tast that, which eating diminisheth not; and where that remayneth fast vnto me, which no fulnesse doth diuert me from. This is that, which I loue, when I loue my God.’ This is of S. Augustin.

9. Wherefore seing it is so euident by al these reasons, which I haue curso­rily pointed at, that God is the chiefest delight of euerie nature, that hath rea­son and vnderstanding, euerie bodie must necessarily also see, how delightful a Religious course of life is, which is so wholy set vpon the enioying of God, and hath so manie easie meanes and wayes to enioy him. But it wil be yet more euident, when we shal haue discoursed of the seueral delights, which are very manie in it.

The first reason, why a Religious life is delightful; because it is free from worldlie trouble. CHAP. III.

AMong the manie pleasures, which are in a Religious course of life (wherof I am now going to speake) I may wel rec­kon in the first place, the freedome, which it enioyeth from the vexations and encombers, wher [...]with a secular life is pe­stered. To conceaue the greatnes of this benefit, it were suf­ficient to vnderstand,How hap­pie it is, to be free frō paine. that some ancient Philosophers of no meane rank, were of opinion, that the Happines of man consisted in being free from payne and grief, and al kind of trouble. For thereby we may con­clude, that it was alwayes held to be no smal good, to be free from al euil. But yet no man can throughly enter into the importance of it, vnlesse he first vn­derstand, how infinit the miseries and calamities of the world be, so grieuous, and so different, and so frequent, and obuious, that we may sooner behold them with our eyes, th [...]n declare them by word of mouth; and in respect ther­of may iustly say,The world is another Aegypt for [...]. Exod 12. the world is another Aegypt, when (as we finde recorded in Exodus) there was not a house in it, which did not ring with most lamenta­ble cryes at the death of their first-begotten. And though (as I sayd) this be a thing, which we may sooner see with our eyes, then learne by discourse, yet manie of the ancient Fathers hane handled this point at large and very elo­quently.

S. [...]o Chry. de Virg. c. 17.2 In particular S. Iohn Chrysostome, to shew the happines of Virginitie, which he had vndertaken to commend, doth lay togeather so manie misfor­tunes of married people, that it is a horrour to reade them. For he proueth, that [Page 419] before their marriage,The mise­ries of mar­ried peo­ple. and when they marrie, and euer after, al is trouble and vexation, and ful of a world of miseries; and that, if they haue anie touch of delight, it is not comparable to their griefes; because it is drowned in their present calamities, and in those, that hang ouer their head for the future.

3. S. Gregorie Nyssen is so large in his discourse of the self-same miseries,S. Greg. N [...]yss. lib de Virg. c. 3. that (as he sayth himself) it were matter enough to make a Tragedie. For not to repeate al that goes before, the paynes of child-bed are intollerable, because not only the wombe of the mother is most pittifully torne in pieces, but the husband, if he haue anie feeling, must needs be exceedingly grieued at it. When this is ouer, and the danger past togeather with the paine, and the child borne, which was so long desired, the causes of lamenting are not lesse, but [...]reater. For then begins the care of bringing-vp the child, the con­tinual feare least it come by some mischance (which chances al ages and states are subiect vnto, but specially the tender age of an infant) then they are iea­l [...]us [...] it catch a feuer, or fal into some other disease. ‘Finally (sayth he) the miseries, which come of marriage, are very manie: for children bring [...], w [...]en they are borne, and before they are borne, while they are a­liue, an [...] when they are dead. If a man haue cause to ioy in the number of his children, he hath cause of sorrow, because he hath not wherewith to maintaine them. Another perhaps hath laboured much to scrape a great deale of wealth togeather, and hath not an heyre, to whome to leaue it. So that one man's happines is another's misfortune, while neither of them would haue that befal him, wherat he sees an other tormented. This man's sweet child is dead, the other's liues deboisht: both certainly are to be pittied, one grieuing at the death, the other at the life, of their owne child. Who can number the di­stempers, the troubles, the branglings, which rise euerie foot betwixt them, vpon true causes, and false suspicions?’ This and much more to the like effect is the discourse of S. Gregorie Nyssen, S. Basil. which almost word for word S. Basil takes vp, and enlargeth himself in it with a great deale of Rhetorick in the Booke, which he w [...]ote of true Virginitie.S. Hierome. And S. Hierome no lesse copiously and ef­fectually repeates the same against Iouinian.

4. For my part, I am of opinion,S. Io Chrys. de Virg. c. [...]7. that S. Iohn Chrysostome sayd very truly of this world of miseries, which married people are subiect vnto, that no man can conceaue the greatnes of them, vnlesse he haue tryed them; and they that haue had the experience be the onlie men, that truly find, that there is farre more sorrow and bitternes in the delights, which people make account they shal haue, then pleasure and contentment. Besides that, it is to be obserued as a certain truth, that both these and al other sorrowes seeme much lesse, when we only reade or imagine them, then when we feele them. For no grief can go so neare vs, when we imagine it afarre off, specially if it concerne not our­selues, as when we actually feele it in our owne person.

5. These therefo [...]e are the general miseries common to al Secular people,The trou­bles of the world. and from which they, that [...]iue most at ease, and meddle not with anie pub [...]ick busines at al, but attend only to the menaging of their owne priua [...]e estate & bringing-vp of their children, which people commonly account a happie kind of life, are not exempt. But there be others, that labour & toyle in [...] of the world like horses. For what shal we say of the life of a S [...]di [...], in the [Page 420] midst of so manie dangers of life and limmes,Marchants. and incommodities of wind and weather, heat and cold, and the like? Or of Marchants, that spending their whole time in thinking of their aduentures, in writing, and casting-vp their ends togeather, take as much toyle as if they were day-labourers; and there is litle difference betwixt them, but that the one labours in the sunne, the other in the shade; for as for care, and solicitude, and anxietie, and feare the mar­chant hath farre greater, stil taking thought, what may be come of his ship, whether it be cast-away or no, whether the plentie of corne be like to pul downe the market, or least some other mischance of thousands befal him, & sweep al away in an howre, which he had so long sweat for.

6. What shal I say againe of them that aspite to preferrement? Doe they not bereaue themselues altogeather of their libertie,Ambitious people. and out of a greedie de­sire of command ouer others (which God knowes whether they shal euer attaine vnto, or how long they may enioy it) make themselues verie slaues in present to other m [...]ns humours, wayting vpon them like pages, and putting themselues vpon a necessitie of obseruing euerie turne of their head, & euerie change of their countenance? What doe they not endure by day, and what pensiue nights must they needs haue? What fire would they not runne-through to compasse their ends? And when they haue gotten that, which they aymed at, they burne with a greater fire within them,S. August. Ep. 121. and make S. Au­gustin's words good: ‘Riches, and the shadowes of honour, and al other things of like nature, wherin men think themselues happie, being voyd of true happines, what comfort can they bring, seing it is farre more honourable not to stand in need of them, then to be eminent in them; and the feare of leesing them doth torment a man more, then the burning desire did of getting them▪’ Which kind of miserie S. Paulinus also expresseth excellently wel in a long Exhortation, which he wrote in verse to Licentius a yong man, that followed the Court of Rome for preferrement-sake, labouring to draw him from the world to the seruice of CHRIST; where among other things, he sayth thus:

S. Paulin. Ep ad Li­cent. vid. Ep Aug. 36.
Vaine Rome, and powerful to deboish the strong,
With diuers shapes sollicites thee aw [...]y.

That which he sayth of Rome in those dayes, that it was powerful to deboish the strong, that is, euen such as might be grounded in vertue, and diuert them from the course therof, may be sayd of al other places in the world. Then he shewes the vanitie and dangers of preferment:

Now hope to rise, now feare to fal, doth throng.
Thy hart. Stand sure; 't is worse to fal from high.

And who is there, that can stand sure in so slipperie a place? who is there, that doth not rather stand very tickle? Wherefore he foretelles him also of the late repentance, which experience of such things is wont to bring:

Too late, and then in vaine, thou wilt bewaile
Deceiptful hope, and wish to breake this iayle,
Which now thou buildst.

For oftimes we rush into the snares and nets at vnawares, & afterwards would fayne breake out of them, and we cannot, vnlesse we looke to ourselues be­times. Wherefore hauing discoursed at large of the miserie of such a kind of life, he inuiteth him to the more easie and more happie seruice of Christ, in this manner:

[Page 421]
Shake-of the yoak betimes; Christ's burden's light;
His yoak is sweet; his word is truth; his seruice,
Freedome; and to stoope to him, is, in right
Of sonnes of God, to command ouer vice,
And proudest Lords and Kings &c.

And enlarging himself in the comparison between these two liues, sheweth how the seruice of God is true freedome, and the seruice of the world is verie slauerie, to which al such are subiect, as (to vse his phrase) by

Frequenting Court
And Princelie pallaces,
And suffering Rome,
Make choice of miseries.

Where, as you see, he tearmeth the liuing in Rome (suffering Rome) as a toyle­some & a trouble something; a new manner of speach, yet fitly expressing the matter he speakes of;People that choo­se to be miserable. and yet more neatly, where he stileth them voluntarily miserable, that leade such a life; which is as much to say, as to be twice misera­ble. For if a man suffer miserie against his wil, yet he is sound in his iudgemēt, which is a great comfort, and not only a comfort, but oftentimes a remedie of his miseries; but he, that loues the miserie in which he is, doth not only erro in his iudgemēt, which is of itself a great miserie, but doth not so much as seek to auoid it, and consequently there is no hope of remedie for him.

7. A Religious life is free from al these euils,A Reli­gious life free from miserie. vexations, and miseries, which are in themselues so manie and so great, and perplexe people of this world so much, and teare their verie harts in peeces. How much this free­dome from miserie is to be esteemed, may be partly vnderstood by that, which passeth in our bodie. For though we haue no special thing to take pleasure in, yet, if we be in health, if we haue no feuerish distemper vpon vs, if the humours of our bodie be not altered and out of order, we take great pleasure euen in that want of disturbance; as on the other side, it is a great vexation to be troubled with a payne in our side, or in our feete, or in anie other part of vs. The self-same effect therefore, which perfect health and tha [...] general temper of humours worketh in our bodie, the freedome from worldlie troubles and vexations, worketh in our soule; and is of itself alone a wonderful pleasing and delightful thing. Wherefore seing people loue their health so dearly, and spare no cost to get it, nor time to attend vnto it, and manie spend their whole substance, with the woman in the Ghospel, to purchase it,Luc. 8.43. and abide fire and lance, suffering their flesh to be cut and burnt, rather then fayle of it; who can think but the tranquillitie of a Re­ligious life is much more earnestly to be desired, and al litle enough to be­stow and spend in the compassing of it? For that, which S. Iohn Chrysostom writing in defence of a Monastical life,S. Io. Chrys. lib. 2. [...] Mon [...]st. sayth, is very true: Which is easier and more ful of quiet? to be intangled in so manie and so pickant cares, subiect to such watch and ward, and slauerie, to liue in continual fea [...]e and daylie sollicitude, least fortune fayle vs, our substance wholy perish; or to be at libertie, free from these bonds and cares? ‘For though a man desire no more then he hath, though he labour not to adde more weight to the burden of his wealth; though we grant al this, is it not [Page 422] farre better, to discharge himself of his burden, then to be crushed by tha [...], which he hath alreadie vpon his shoulders? Finally, as I sayd before, if it be a great happ [...]nes to be content with a few things of smal value, it must cer­tainly needs be a greater happines, to be aboue al necessitie.’ ‘And the same Saint discou [...]sing to the same purpose in one of his Homilies proueth,Id Hom 6. [...] Pop. that howsoeuer the world takes the life of Monks to be a distastful and burden­some life, yet in verie deed it is much sweeter, and more desireful (for al these are his owne words) then anie other life, seeme it neuer so sweet and easie, and for proof therof appeales to secular people themselues, to whome then he spake,The testi­monie of worldlie people for Religion and sayth of them, that when they see themselues hedged-in with the trouble and vexations of this world, then they cal them happie, t [...]at free from marriage liue at quiet in Monasteries; because they haue not such worldlie sa [...]nes & grief to oppresse them, they are not subiect to al those cases, and dangers, and deceitful plots, they suffer not by enuie, or iealousie, or phansies of loue, nor anie other thing of that nature.’

Two bene­fits in one.8. Where we must note, that in this one happines there be two great bene­fits inuolued. For first we are eased of the burden and heauie carriage (as S. Iohn C [...]rysostome calles it) of the world; secondly, being discharged of it, & as it were let loosse, we are at libertie; which libertie is accōpanied with vnspeak­able delight. And God through his power and mightie hand being the sole au­thour of it, it is not without great reason, that in holie Iob he glorieth of this his work,Iob 19.8. and professeth, that it is himself, and no-bodie els, that vnloose [...] bonds of t [...]e [...]d Asse, and sets him free, and giueth him a dwelling in the desert. Which passage S. Gregorie vnderstands of Religious people,S. Greg. 10 moral. c. 12. giuing this excel­lent exp [...]sition of it: ‘The wild Asse, that abideth in the desert, doth not vn­properly signifye the life of them, that liue remote from the troubles of the world. And this Asse is fitly sayd to be free, because the se [...]uitude of secular businesses, wherewith the mind is much broken, is very great, hows [...]euer the paines, which men take in them, be voluntarie. And to couer nothing at al of the world, is, in effect, to be free from this seruil condition. For prospe­rous things lye like a yoak vpon a man's neck, while we couet them; and things cr [...]sse and aduerse, while we feare them. But if a man once pul the neck of his mind from vnder the command of temporal desires, he enioyeth a kind of libertie in this life, because he is not rackt with desire of prosperitie, nor straightned with feare of aduersitie. For it is a hard thing, and a heauie bonda [...]e to be subiect to temporal things, to be ambitious of earthlie things, to labour to holde that which is alwayes slipping, to stand in things that cannot stand, to desire that which is stil running from vs, and yet to be vn­willin [...] to go with that which is alwayes going. He therefore is at libertie, that trea [...]ing those desi [...]es vnder foot by tranquillitie of minde, is discharged of the loue of temporal things.’ Al this is of S. Gregorie.

9. Wherefore to conclude, as a man that hath his irons knockt off, & is let goe out of prison, or is taken out of the water, where he was half drow­ned, thinks he hath a great benefit in it, though nothing els be done vnto him, in like manner shal not a man, that is drawne out of the world, and [...] no [...] from one onlie euil and trouble, as they are, but from very manie g [...]eat mischiefs and calamities, make account, that he hath gotten [Page 423] a great matter, and esteeme highly of this one thing, though there were nothing els in it? Certainly, it is reason he should. And if we beleeue S. Ber­nard, this is the reason, why the Holie-Ghost in the Canticles describeth a Religious life vnder the title of a bed strewed with flowers;Cant. 1.17. S Bernard ser. 4 [...]. in Cant. because as a man takes most ease in his bed, so people are at most ease in Religion. I think, sayth S. Bernard, that the bed, wherin we rest in the Church, are Cloisters and Mo­nasteries, where we liue quietly, voyde of secular cares, and free from the anxieties of this life. ‘And this bed is manifestly strewed with flowers, when the life and conuersation of the Religious Brethren shineth with examples and practises of the ancient Fathers, as strewed with so manie odoriferous flow­ers.’ Thus sayth S. Bernard.

That Religious discipline is easie. CHAP. IV.

IT is not enough to haue shewed, that a Religious course of life is free from the difficulties and troubles, which are in the world; for a man might say, that though it haue not the troubles of the world, it hath other vexations, which make it irksome and tedious. We wil therefore heer make it plaine, that the whole order and practise of Religious disci­pline is easie and pleasant; a thing contrarie to the conceipt, which vsually people make of it, apprehending a Religious course to be intollerably burden­some, as if one should lay a whole hil vpon a man's shoulder;Vertue agreable to Nature. and therefore that, which we are to say of it, requireth a litle more attention. And to ground ourselues vpon the principles of Nature, we must vnderstand, that nothing is so pleasing and so conformable to Nature, as Vertue. For what is Vertue, if we consider it wel, but Reason cultiuated and perfected? Seing therefore Rea­son is as natural to man, as man is to himself, because without it he is not Man, Vertue must consequently be in the same measure agreable vnto him. Which may be proued also by the natural & in-bred inclination and propen­sion, which Man hath to Vertue, manifesting itself in the ioy, which we feele within ourselues, when we doe wel, & the sadnes on the other side, & de­iection of mind, when we doe amisse. If therefore Nature be so desirous of Vertue, the practise of it must needs be easie and pleasant; for so we see it hapneth in euerie thing els. Al things take most conten [...]ment in that, which is most sutable to their nature, as, birds in flying, fishes in swimming, and euerie liuing creature in the food, which is most natural to it. For though thi [...] inclination to Vertue, of which we speake, be much weakned by Ori­ginal sinne, and the multitude of our owne offences; yet these are but out­ward encombrances, as clowdes betwixt vs and the sunne, or ashes heaped vpon the embers; inwardly Nature stil inclineth to Vertue and good life, and Reason doth alwayes sway vs that way, whensoeuer these outward im­pediments happen to be remoued.

[Page 424] The infe­riour part naturally subiect to Reason. Arist. 1. [...] c. vlt 1. Pol. c. 2.2. And thus much concerning the superiour part of our soule; let vs see [...] how the inferiour part therof stands affected. Aristotle sayth, that naturally it is subiect and obedient to the vpper part, which is Reason, and that therin it differeth from the rest of our vital functions, which are not pliable to the command of Reason, as the faculties which serue for nourishment, augmen­tation, and the like. And though this sensual appetite of ours haue certain motions and inclinations to that which is delightful, which are peculiar to itself, yet in itself, and in euerie motion of it, it hath a reference to the light of Reason; for otherwise, sayth Aristotle, it were in vaine for our betters to repre­hend vs, or our equals to admonish vs, or inferiours to entreate vs. And it is a strong argument, that it is so; because euerie thing doth naturally take contentment in that, which is like itself, and of the same rank and strayne. Our soule therefore being wholy spiritual, must necessarily be most delighted with things, that are spiritual. Whervpon Abbot Isaac, a most holie man (as Cassian relateth) compareth our soule to a feather.Cassian Coll. 9. c. 4. ‘For as a feather, sayth he, if it haue no water or other grosse humour vpon it, is easily lifted vp from the earth on-high with euerie litle blast of wind; so the soule of man, being a spirit, hath a natural lightnes, which easily mounteth it to things supernal and Celestial, contemning base and earthlie things, if vice and worldlie care doe not oppresse it.’

It belonged to the Prouidence of God to or­daine it so Sap 8.1.3. Finally, we shal not neede to demurre long vpon the proof of this point, seing no man can doubt of it, vnlesse he wil wrong the Diuine Wise­dome, and accuse it of imprudence. For hauing created al men to the end, they might purchase eternal felicitie by good works and vpright liuing; it belonged to the self-same Prouidence (the nature wherof is to dispose al things sweetly) to make them of such a mold, as might not be repugnant and ad­uerse to the end, for which they were created, and draw them from it, but rather further them, and put them forward, as farre as the strength of Na­ture can goe, howsoeuer of itself alone it is not sufficient and strong enough to beare them quite through. And I see no reason, why we should make anie question, but that God hath dealt so with vs, seing he hath dealt so with al other creatures in the world. For because the end of the Fire is to be aboue al other Elements, God hath put a natural lightnes in it, proportionable to that end; in like manner the Earth is naturally heauie & lumpish, because the Cen­ter therof is the midst of the world; & the same is in al things, that haue life, & in others also that haue no life. God therefore holding this course in things so farre inferiour to man, & ordained to ends farre vnequal in dignitie & worth; shal we think, he swarueth from it in a nature, that is the noblest of them al, & ordained to the highest End, that can be? S. Basil speaking of Charitie pro­ueth by this verie argument, that it is easie and very natural for Man to loue God; and what he sayth of Charitie, may be applyed to al other Vertues. Charitie,S. Basil Reg. [...]usi [...]r in [...]s. sayth he, towards God, doth not depend vpon precepts of lear­ning. ‘For as we doe not learne to looke vpon the light, and take pleasure in it; or to loue our owne life, or our parents, and those that haue giuen vs our breeding, much lesse doth anie outward learning teach vs to loue God, but at the instant that man entreth vpon his Being, he hath withal a natural instinct of reason ingrafted in him, contayning the beginning of a kind of [Page 425] necessitie of louing him.’ And proueth this his Tenet at large; because God hauing giuen Man diuers other natural abilities proportionable to the per­formance of whatsoeuer he hath commanded, to the end he might not com­plaine, that his Commandments are grieuous, it was farre more necess [...]rie he should do the like in the Commandment of the Loue of God, it being the greatest of al, and consequently most necessarie we should from our cradle haue an impulsion towards it, which might carrie vs vnto it. This and much more to the same effect is the discourse of S. Basil, which though it were of force only in Charitie, yet it were a great help in nature to al goodnes, in re­gard of the command, which Charitie hath ouer al other vertues; but indeed that, which he sayth of Charitie, holds in others also: for the reason, which he giueth, takes place in al, to wit, it was necessarie, that in Nature itself there should be some beginnings of vertue, which might help it, not to resist, but the more readily to runne with the Commandments of God, to the end we might the more easily obey them.

4. That which we h [...]ue hither to sayd,Grace farre [...] effec­tual. is grounded vpon the facilitie of doing good, which God hath planted in our verie nature, which is nothing to that, which the force of Grace doth put into vs. That which is in Nature, is but a beginning, and a kind of seed, which of itself alone can doe nothing. Grace giueth the true forme and soule, as I may say, out of which vertuous actions doe proceed,1 Cor 15.47 Psal 50 Ma [...]arius Hom. 44. and, in a word, it maketh man a new man, as the Apostle speaketh, Celestial and Diuine; and giueth vs a new hart, and reneweth an vpright spirit in our bowels. S. Macarius in one of his Homilies setteth forth the effect of this Grace very liuely, telling vs, that our Sauiour Christ came downe from heauen to change, to transforme, to renew our nature, and to new-molde this soule of ours, by sinne intangled in manie euil affections and dispositions, tempering it with his Diuine spirit. ‘He came, sayth he, to giue vs a new mind, a new soule, [...] 6. Num 22. Dan. 3 & 7. new eyes, new hands, a new spiritual tongue, and, to be short, to make those, that beleeue in him, new men. For he that encreased & multi­plyed the substance of fiue Loaues; and gaue speach to the Asse, which by na­ture was absolutly dumb; & made the Fire like a wind of dew blowing, not­withstanding that naturally it burneth; and tamed the rage of the Lyons for Daniel's sake; he can also turne a soule into his goodnes and peace, & fil it with a good spirit, though of itself it be like a desert growne wild with sinne.’

[...]. This S. Macarius speaketh of the Grace,The Grace of vocation which God offereth to al; but besides this, the peculiar Grace of a Religious vocation doth put so much new life and strength into them, that are endewed with it, that they performe with a great deale of facilitie, and, in a manner, with no labour at al, that, which others cannot away-with, that haue not that grace, and that, which indeed themselues could not do before. For as a beast, that hath no reason, cannot per­forme anie thing, that properly belongs to reason, as, to inferre a Conclusion, to iudge of a thing, to giue aduice, to foresee that which is to come; but Man being endewed with reason, doth these things as easily as vse his hands & feet: so if a man haue not the vocation and spirit of God, which includeth Pouertie, & Obedience, and other vertues, it is wonderful hard for him to be content to haue nothing, and to yeald himself ouer to an other's wil; but if he haue this vocation, he taketh great comfort in it.

[Page 426] Custome of doing wel.5. Finally, besides Nature and Grace, dailie practise breeds a custome and habit of doing wel, which is another Nature, altogeather as forcible and efficacious as Nature itself; and when it is once gotten and grounded in the mind, al vertuous actions are easie and pleasant. To which purpose S. Leo sayth very wel:S. Leo ser. 5. de [...] 7. means. ‘The affection, which excludeth earthlie loue, is strengthned by custome of doing wel; because a man's conscience must ne­cessarily take delight in good works, and willingly do that, which it is glad it hath done.’ Religion therefore being nothing els but a continual prac­tise and trading in al kind of vertue, the exercise of vertue must needs grow euerie day easier then other, and in time, as so manie goodlie trees, bring forth abundant fruit, and furnish a Religious soule with plentie, and profit, and heauenlie pleasure. This is the habit, which Cassian describeth in a certain place in these words,Cassian. Coll. 11. c. 9. to wit: ‘When a soule is transformed into a habit of vertue, that is, when a man hath so accustomed himself vnto it, and gotten so much loue of it, that he thinks it the pretiousest thing in the world, and takes the transgression of vertue, or the poyson of sinne, to be the grieuousest torment that can be; when a man is come to this, he must needs take more contentment in his sober and continent life, then others doe in their incontinencie and riot; the flower of chastitie must needs be sweeter to him, then the filth of sensual pleasure to them that are sensual; finally, he cannot but reioyce more when he is humbled, and hapneth vpon an occasion of suffering for Christ, then worldlie ambitious people in the applause, and glorie, and preferments, which they so eagerly hunt after.’

6. Vpon these and the like grounds we constantly auerre, as in the be­ginning, that a Religious life is so farre from being harsh and difficult, that it is rather wonderful sweet and pleasant. And we may adde the testimonie of Reginaldus a Dominican-Friar, one of the first and principal companions of S. Dominick. He was a rich wealthie man in the world, and liued daintily at ease; after he had vndertaken that rigorous and paineful kind of life, they that knew him before, often asked him (not without some astonishment) whether he were not mightily troubled with it; and he alwaies answered with a chearful hart and countenance:Reginaldus. ‘I would haue you know▪ that al these things are so sweet and pleasant vnto me, that often I haue been grie­ued at hart, that I liue so easily; and haue thought, that I merited nothing in this life by reason of it.’ This was Reginaldus his answer; and manie more, yea al good Religious people, if they were asked, would answer the same. I myself haue heard manie speake to the same effect, and complaine grieuously, as if they lead an idle and lasie life; wheras notwithstanding they applyed themselues Religiously to those courses, which in a Secular eye, measuring al by Sense, seeme so harsh and rigid.

Of the pleasure, which is in a Religious life, by reason of the mortification of the Passions. CHAP. V.

IF we looke wel into ourselues, we shal find within vs a great diuersitie of Affections, which God hath planted in our nature for good ends, that as faithful and obedient seruants, they might be readie to execute vpon al occasions the commands of Rea­son, and be at a beck in al things Whereby we may also see, that nothing can be more vnseemelie or more dangerous,Passions are giuen vs for good. then to let these our Passions loosse. For casting-of the yoake of Obedience, they trayle a man whi­ther they list; and rule him, that should haue ruled them; as a horse without a bridle doth ouer-rule and endanger his rider.Inconue­nient, that Passion should rule. For this inferiour part of ours, which is the seate of anger and lust, is like to that, which is in beasts, and con­sequently it hath no gouernment or wisedome in it, nor anie kind of light or vnderstanding. As therefore, if it were possible for a man to walk with his head downwards and his feet vpwards, besides the incommoditie, that al the filth and ordure would light presently vpon his face, which is the beau­tifullest part of man, it would be an intollerable toyle, and labour, and payne to him, to suffer that alteration, so contrarie to the natural situation of his limmes; the like inconueniences doe happen in our inward man, when the order, which God hath setled betwixt the superiour and inferiour part of our soule, is turned vp-side downe. Aristotle himself saw the miserie of it,Aristot. Eth. 9. c. 14. and describes it in these words: ‘Vitious people cannot be at quiet within themsel­ues, but haue their minds turmoiled and distracted into seueral factions, as in a ciuill warre: one part of the mind grieuing at that, which it wanteth; the other reioycing in that, which it is a shame to enioy, and so is, as it were, dis­ioynted & pulled hither and thither: and though no man can grieue and reioyce al at once, yet they presently grieue, because they did reioyce; and their life is alwaies ful of repentance. As therefore they, that are continually haled and hanted with these turbulent affections, as with so manie furies, are extreamly vnhappie; so they, that are voyde of passion, and haue al things quiet within them, must needs enioy that incomparable peace, which surpasseth al vnder­standing, and leade a most sweet and pleasant life.’

2. It wil not be amisse to heare,Passionate men are most mise­rable people. what one of the ancient Philosophers, and he that was the eloquentest among them, though a Heathen, doth speake in this matter. ‘What (sayth he) shal we say, when we see a man burning and raging with passionate affections, mad with vnsatiable desires of eue­rie kind of thing,Cicero. 8. Tus [...]l. and the more profusely he followeth his pleasures in al things, the more tormented with firie thirst after them? may we not iustly say, he is a most miserable creature? what? he that set vpon a light pinne giueth himself to idle mirth and vnconsiderable gestures, is he not the more vnhappie, the more happie he thinks himself? As these therefore are miserable creatures, so they are happie, whome feare doth not fright, [Page 428] whom sorrow doth not consume, whome passions of lust doe not disquiet, whome vaine mirth doth not dissolue into languishing pleasures. Now if there be a man, that can abide the brunt of Fortune, and think al things tollerable, that can anie way befal him in this life, and consequently is not touched with feare or grief, or moued with disordered desires, or set a-gog with some idle fancie of delight, why should we not account him happie? And if vertue be the cause of these effects, why should not vertue alone make vs happie?’This is that Heathen Philosopher's discourse,S. Aug. Ep. 121. of which I know not what to say other, then that which S. Augustin, bringing his words vpon another occasion, sayd of him: ‘What doe you think of these words? were they not spoken by Truth itself by whose mouth he would?Tit. 1.12. And that, which the Apostle sayd of the Cretensian Prophet: This testimonie is true.’

3. We reade the like discourse in another Philosopher, who was also a Hea­then, and giueth moreouer this reason of his saying:Plutarch de Vitt. & Vit. As health and the constant temper of our bodie is the ground of al the delight, which our bodie feeles, inso­much that, when our bodie is distempered, we loathe the daintiest fare that is; so to the end, that we may taste the pleasures of the mind, our mind itself must be in good temper, that is, it must be voyd of feare, and enioy peace and tranquil­litie within itself;The tem­per of our mind, is the ground of pleasure. if this health be wanting in our mind, we shal neuer know, what belongs to pleasure. For though we may be put in good hope for a while, and haue, as it were, a glimpse of delight; some care or other, some crosse anxietie rushing vpon vs, wil suddenly dash it, and amaze vs, as marriners at sea, when sayling with a prosperous gale, vnexpectedly they see thēselues vpon a rock. If our mind be in good order, as when we recouer of a sicknes, and our stomack begins to grow vpon vs, we relish coorse bread & cheese, and feed with delight vpon such grosse fare, though before we could not looke vpō the dayntiest fare that was, so if a man haue his mind purged of euil humours, he is alwaies con­tent, euen in greatest want. Thou wilt be content, sayth he, with thy self, if thou once know what is good and vpright. Thou wilt abound in pouertie, and be a king; and a priuate ordinarie life wil be as welcome vnto thee, as to beare rule and be in office.

Reli [...] composeth the hu­mours of our mind.4. Seing therefore there is so much happines, & so much pleasure to be had by healing and composing the turbulent humours of our mind, and that it is so much the more to be desired, the more agreable it is to Nature; let vs see, what helps Religious discipline doth afford towards the curing of them. First, it cut­teth off the causes and occasions of them. For as Phisitians prescribe abstinence from certain meates that are hurtful and breed il humours in a man's bodie; so Religion barreth al things, by which disorder may rise; for that, which S. Gre­gorie sayth,S. Greg. Hom 27. in Euang. that al breach of charitie growes vpon desire of earthlie things, because others take that from vs which we loue, may be applyed to manie other things. For when­soeuer we break forth into passion, and fal vpon others, the ground of it is the loue of some earthlie thing. This is the cause of strife, and debate, and brang­lin [...]s, and that we runne ourselues vpon the pikes, and disquiet ourselues, and ag [...]tieue others and the like; with which disorders the world is so much di­stracted and torne in peeces. Which made S. Macariu [...] say,S. Ma [...]ar. Hom. 5. that the Sonnes of this world are like wheate in a siue or vanne. For being, as it were, cast into this world, as into a [...]anne, they are continually tossed to and fro with vncon­stant [Page 729] thoughts, and tumbled vp and downe as in a tempestuous wind of earth­lie cares and desires. And as the corne is neuer at rest, but throwne now against one side, now against the other, and in continual motion; so the authour of al wickednes, the Diuel, doth continually molest, and trouble, and disquiet them, hauing once intangled them in worldlie businesses, and giueth them not an howres respit. This was S. Macarius his conceipt of worldlie people. And S. Iohn Chrysostome wil tel vs,S. Iohn Chrysost. Hom. 69. in Matth. what we are to think of those, that liue in Reli­gion. In one of his Homilies vpon S. Matthew he sayth, that there is as much diffe­rence betwixt the most delightful life of a Monk (for so are his words) and the pleasures of Secular people, as betwixt a quiet hauen and a boisterous sea; and the ground of this felicitie, which Monks enioy, is, because auoyding the noyse and distraction, which publick places and markets are ful of, they liue where they haue nothing to doe with things of this world, where no human thing disquiets thē, no sadnes, no grief, no anxietie, no hazard, no enuie, no sinful loue nor anie thing of this nature; but giue themselues wholy to the contēplation of the Kingdome which is to come, and whatsoeuer leades to it. This is the first help, which Religion affords towards the alaying of the heate of our Passions.

Two things set our pas­sions on fire.5. Another medecine it hath, which takes away the verie root of the disease. Two things set our Passions on fire: the apprehension of good, and the appre­hension of euil. For when a thing is represented vnto vs as good, the verie ap­prehension, which Nature hath of a thing sutable vnto it, stirres vp loue; if we haue not the thing, loue breedes desire; if we haue it, it breedes content and pleasure. Contrariwise if we conceite a thing to be euil or hurtful; we hate it; hatred makes vs fly from it and auoyd it; if we cannot auoyd it, but that it wil come vpon vs, then comes grief and sadnes. In like manner, in that part of our Appetite, which is the seate of Anger, two seueral motions rise vpon the apprehension of good, to wit, hope and despaire, two vpon the appre­hension of imminent euil, feare and audacitie; one vpon the euil which is pre­sent, to wit, anger, which differs from sadnes, in respect it doth not yeald to the euil, that presseth vpon vs, but striueth against it and resisteth it. Seing therefore the whole troupe of our Affections is lead by this one Apprehension of Good and Euil, looke what apprehension or iudgement we make of good and euil, such shal we find the desires and affections of our mind to be.Religion preuents al trouble. Now the whole drift of Religion is to alter our apprehension from earthlie things, which falsly vsurpe the name of good, to spiritual things, which are truly good, and indeed to rid vs wholy of them, and free our hands from them, to the end we may attend the more perfectly to the pursuite and purchase of that, which is spiritual only; which whosoeuer doth compasse, doth as it were at one blow cut-of al the roots and strings, that feed Passiō. For what should trouble a man, that is thus setled? what shal he need to be afrayd of? least his marchandise perish by shipwrack? or his corne & wine by hayle? or his sonne dye vnder age? or least men be offended with him? or he leese the fauour of his Prince? He hath voluntarily stolen himself from al these things,The diffe­rence be­twixt tem­poral and spiritual things. and consequently preuented al▪ such casualties, and made himself impregnable for whatsoeuer assault of For­tune.

6. Finally, there is this mayne difference betwixt temporal and spiritual things. Temporal things are easily lost, and subiect to infinit casualties; [Page 430] and therefore the getting of them, and the holding, are alwaies ful of endlesse care and anguish: Spiritual things are giuen vs by God; & no power vpon earth nor in hel can take them from vs against our wil; and consequently they that trade in them, liue voyde of al feare, sauing that which the Prophet calleth a holie feare, which keepeth vs alwaies in subiection to God, acknowledging his infinit power ouer vs; and this feare is not only quiet and peaceable, but (which a man would wonder at) encreaseth confidence and securitie.

7. The endeauour of euerie Religious man in particular togeather with the assistance of his gouernours and Superiours, is moreouer no smal help to the rooting-out of al disordered motions; specially being a thing, which eue­rie one doth apply himself with feruour vnto, as the chief exercise and ex­ploit, in which he is to play his prize. And what shal I say of the honour and pleasure, which a man findes in following of Vertue? or of the ioyes of spirit, and that most sweet repast of mind, which we enioy by conuersing with God▪ Which from the Mind diffused into Sense, doth so satisfye the hunger therof with food of a higher nature, that it loatheth euer after al ordinarie and vulgar meates. Finally sobrietie and moderation in diet and apparrel helpeth to the or­dering of our Passions. For as fulnes of meate, and drink, and dayntie fare doth dead the spirit, and quicken sense; so sobrietie tames that part of vs, which gapes after pleasure, and makes it not so forward to kick; as a beast, that is abridged of his oates,S. Basil. de abdicat. [...]. is the tamer by it; and the other part, which is the seate of Reason and counsel, is the more quick and able; both which S. Basil expresseth in these words: ‘As a fountain of water drayned into seueral bran­ches, makes the land, through which it runnes, fertil and fresh; so if the vice of gluttonie spreading itself through the veynes of our hart, and running from thence, water al our senses, it must needs turne our soules into a wood of lustful desires, and make it a receptacle of wild beasts.’

7. These be the helps, by which Religion brings a Soule to that quiet state of mind we speake of; and composing and keeping downe our Passions, deliuers the command and rule into the hands of Reason,Es 327.1. which only ought to rule; and Reason free from the violence and encombrance of them, is wil­lingly subiect to the wil of God, and consequently, as in a wel-ordered fami­lie, there is no dissension, no discord, no contradiction; but euerie one atten­deth to his office, and performeth his dutie with ease and diligence. Who ther­fore can doubt, but such a Soule so ordered, is in a most happie and most de­lightful state, tasting vpon earth the first fruits of the Celestial habitation, where euerie thing shal be brought to a most perfect peace and concord? Which I take to be that peace, and that sitting at rest and quiet, and that in­ward silence, which is promised by the Prophet Esay to Vertue by the gene­ral name of Iustice, which giues euerie one his due. For no State doth so per­fectly giue euerie one his due as Religion, giuing, and restoring, and perfectly subiecting vs to God, whose we are al of vs by right, as I shewed else-where. And the work of Iustice, sayth he, shal be peace; and the performance of Iustice, silence and securitie for euer. And my people shal sit in the beautie of peace, and in tabernacles of con [...]idence, and in a quiet ful of wealth. What doth man desire more then rest and quiet? not that rest which is idle and vnfruitful, store wherof we see in idle people of the world; but such as is wealthie, and profitable, and furnished with al spiritual commodities; as the holie Prophet describeth it.

Of the pleasure, which Religious people take in Prayer. CHAP. VI.

TO the delights, which we haue hitherto spoken of, we may adde the comfort of Prayer and Meditation, which taketh-vp great part of a Religious life. How great the sweetnes of it is, and how properly Religion may be sayd to be the true seate of it,E [...]s. 56.6. Esay the Prophet wil tel vs, comprizing both in these few words: ‘The sonnes of the stranger, who adhere to our Lord to worship him, and loue his name, and to be his seruants, euerie one that keepeth the Sabbaoth, least he pollute it, and obserueth my Couenant; I wil bring them to my holie hil, and make them ioyful in the house of my prayer; their Holocausts and their Sacrifices shal please me vpon my Altar, because my house shal be called the house of prayer to al people. This is the large pro­mise of the Holie-Ghost, which not only for the inward sense, but euen for the outward sound of the words doth so properly agree to euerie Religious per­son, that we may spare to interprete it further,S. Augustin 18. de Ciuit. c. 28. least (as S. Augustin sayth in a certaine place vpon the like occasion) [...] dead the sauour of the Prophetical speach.’ And what wonders is it, that God shewing his Prophets his Church, that was to come, should withal shew them so long-before the beautie of a Religious course, which is so noble a part of the Church?

2. First therefore the name of Strangers doth fitly sute with them;Religious people strangers in thi [...] world. because they haue nothing in the world of their owne, but, as pilgrims, vse it as if they did not vse it; they haue no permanent cittie of abode, but seeke that which is to come; they adhere to our Lord, being fastned vnto him with the strong and indissoluble bond of their Vow; and are truly his seruants, and so stiled by al, because they liue continually in his seruice, and their glorie is, to be called as they are; they offer vnto him Holocausts and Sacrifices, and that often, because they offer themselues wholy; and they keepe his Sabbaoth, liuing, not lazily without profit to themselues or others, as the people of the world oftimes do, but a quiet and retired life ful of holines and deuotion, keeping holie-day from the works of the earth, and bestowing themselues wholy in the contemplation and loue of God.

3. Now why may not Religion be called also the House of Prayer,Religion the House of prayer. which God doth so much honour as to stile it His House; seing it requireth so much exercise of prayer, and affordeth so much commoditie of performing it, as it ought to be performed? For first Religion riddeth vs of al outward care not only of following husbandrie, or trading in marchandize and such like ne­gotiations of greater consequence, but of those, which are of lesse note, as the care of household-busines, education of children, finally of al. These are the banes of Meditation and Contemplation, not only because they take vp al our time, but much more because they stirre vp so manie passions of anger, and feare, and sadnes, according to the seueral euents which happen. These [Page 432] Passions partly disquiet our mind, that it can settle to nothing, and con­sequently absolutly hinder Contemplation; partly they do so ouerwhelme it, that they dead our spirits, and suck-out al the iuyce, which is in vs. ‘For that, [...] 9. c. 3. which Abbot Isaac (a great man) in Cassian doth deliuer, cannot be denyed: to wit, that to pray wel, it is necessarie vniuersally to cut-of al care of carnal things (for so he speaketh) Secondly, that we doe not only shot out care, but the verie memorie of al kind of busines; thirdly we must cut off al detraction, multiplicitie of idle words, and, aboue al, the passions of anger and sadnes; finally, vtterly roote-out the remaynder and occasion of auarice and carnal concupiscence.’ Which if it be true, certainly the true exer­cise of prayer is as rare in the world, as these hindrances and inconueniences are frequent in it; and contrariwise in Religion it is easie to practise it; because the state itself hath alreadie barred al these impediments.

Other helps of Prayer: as, Chastitie.4 Moreouer Chastitie and a single life is a great help to Prayer; which in reason euerie bodie may see to be true, and the Apostle sayth it, commending Virginitie and a single life; because (as he speaketh) it giues a man leaue to pray to our Lord without hindrance. The reason wherof among others, as I take it,1. Cor. 7.35. is, because as our mind growes lumpish, and beareth alwayes downewards to base and earthlie things, by the vse of corporal pleasure: so by continencie it becomes light and quick, and able, as it were with certain wings, to life itself vp to God; the puritie, which is in itself, furthering the coniunction of it to that puritie,Humilitie & Pouertie. which is God. The humilitie also of so poore an estate, and so farre from al human glorie, is a special disposition to Prayer. For as we reade of our Sauiour, that in his life-time he louingly embraced the little ones, that were brought vnto him, and checked his Disciples that would haue forbidden them, saying: Let the little-ones come to me; for of such is the Kingdome of heauen. Matth. 19.141 So we haue iust cause to think, that he practiseth the same now in heauen; and conuerseth familiarly with such as be little. For if he made so much demonstration of loue towards them, that had nothing humble in them, but the tendernes of their age, how much greater signes of loue wil he shew to them, that haue voluntarily humbled themselues, and brought themselues to that excesse of Pouertie and meane estate, which the Reli­gious liue in? So that for these and manie other reasons there can be no doubt, but that Religion is the House of Prayer, that is, the most com­modious, and most conuenient place that can be, to exercise our mind in prayer, and continue our thoughts in contemplation of heauenlie things.

The de­light which comes of Prayer.5. Now to speake of the delight and pleasure, which is in this noble Exercise, God expresseth it in the words following: I wil make them ioyful in the house of my prayer. He makes himself the authour of this ioy, and truly he is so; because it proceedes from him, and is of him. It proceedes from him, because he infuseth it into our soules, the beames of his light shine vpon vs, his holines and his inspirations fal vpon our harts. It is of him, be­cause there is nothing els before our eyes to cause this ioy; neither can so great ioy and contentment rise but of God. So that we find S. Bernard's saying to be true:S Bernard s [...]r 18 in Cant. By prayer we drink the wine that reioyceth the hart; the wine of spirit, which maketh vs drunk, and bringeth obliuion of [Page 433] carnal pleasure; And S. Augustin's: The teares of them that pray, are sweeter then the ioyes of them that goe to playes.S. Augustin in Ps. 12 [...]. S. Francis was often wont to commend spiritual mirth and chearfulnes to his Religious, as a spe­cial defence against the temptations of the Diuel;S. Francis. and sayd, that the ground of this chearfulnes was puritie of mind, and that it was to be purchased by good works, but chiefly by Prayer; and therefore whensoeuer we find a storme of sadnes come vpon vs, we should betake ourselues to prayer, as to a harbour or quiet hauen. And certainly if we find so much delight in con­versing with men of learning and wisedome, that we can spend whole dayes with them to our great contentment and satisfaction; what shal we think of the communication and conuersation, which we may haue continually with the holie Angels, to whome we are so manie wayes obliged for their charitie & care ouer vs? or with the other Saints of Heauen, that know by experience, what it is to carrie this burden of flesh with which we are loaded? or with the Queene of Saints and Angels, then whome vnder God there is nothing in this world more beautiful, nothing that thought or affection can fixe itself vpon, with more delight and sweetnes?

6. What shal I say of GOD himself? First, the infinitnes of his Nature,The de­light, which is in thinking of God. his endlesse Goodnes, Power, and al things of excessiue perfection conteyned in it, affordeth a Soule a boundles scope to walk in; and walking without end, it cannot but be absorpt in a bottomlesse deapth of delight. From thence againe reflecting vpon the consideration of the benefits, which God hath powred forth vpon vs, either out of the superabundant bountie of his loue and good wil, or out of the natural inclination, as I may say, which he hath to liberalitie; and much more vpon those, in which so great a Maiestie hath taken so much paynes for our sakes; calling to mind his sorrowes, his torments, the manger, his pouertie, his whipping, his crowne of thornes, his Crosse, and pondering euerie thing with attention, and seazing vpon them in contempla­tion, as vpon an infinit treasure of wealth and riches now belonging to our­selues, and made to our vse; what ioy, what gladnes, what contentment must a Soule needes take in it? This causeth a fountain of teares to gush forth from our eyes, this melts vs into a most sweet veyne of weeping, this maketh our hart to leape for ioy within vs, and diffuseth itself to our verie flesh; beholding such infinit testimonies of the Diuine loue towards vs, which of itself is enough to rauish vs with delight; and againe tasting so manie wayes of the fruits of this loue, by his heauenlie care and prouidence ouer vs, grace in this life, and assured hope of eternal blisse in the life to come. And though we lay aside the consideration of the profit, which comes vnto vs, the verie approaching to God by prayer and communication with him, is a thing of another world. For as they, that come neare the fire, grow warme by the heat of it, and whatsoeuer is mingled with honie, doth taste of the sweetnes of honie; so whosoeuer conioyneth himself with God, and, as I may say, plungeth himself into the fountain of al goodnes and happines, must needes by in great measure happie; as we reade in the holie Scripture, that Moyses by the communication,Ex. 34.15. which he held with God, receaued so much light inwardly in his mind, that it was seen in his face, as two hornes in his forehead.

[Page 434]7. These be the incomparable delights and daynties, which the seruants of God enioy, and the dailie food where with they are fatned; that we may not wonder, if ful of this spiritual marrow and fatnes, they be so strong and able, and compasse so great works in matter of vertue and the seruice of God, with ease.S. Antonie. This enabled S. Antonie so farre, that, as it is recorded of him, oftentimes beginning his prayer at the shutting-in of the euening, he was found at break-of-day in the same posture; complayning of the light, that it rose too early. We reade almost the same of Arsenius, Arsenius. that setting himself to his prayer in the euening, and leauing the sunne behind him going downe, neuer stirred til in the morning the sunne shined againe in his face.Sy [...]uanus. Syluanus was euer wont to keepe his eyes shut, after he had been long at his prayers, that coming, as be sayd, from the wonderful sight of heauenlie things, he might not be troubled with the deformitie of earthlie obiects.S Francis. What shal we say of S. Francis, who was sometimes lifted vp from the ground to a man's height, sometimes as high as the tops of trees, often also as high as the clowdes? Or of others without number, whose extasies, and rapts, and long prayers are ful of such like mi­racles? Of which kind we might find plentie in our dayes, if it were not from our purpose to stand rehearsing them al. And we that are of the manie, and cannot looke for such extraordinarie fauours at God's hands, yet in the verie mediocritie, which he is pleased to imparte vnto vs, find so much sweetnes, that the little,Ps. 1 [...].11. which we enioy, is desireful aboue gold and precious stone, and sweetes then home and the home-combe.

Of manie other spiri [...]ual delights, which Religious people enioy. CHAP. VII.

The com­forts of a Religious life con­cealed; and shy? IT is recorded of S. Laurence Iustinian (of whose sanctitie and wisdome we haue had often occasion to speake) that he was wont to say in commendation of a Religious life, among other things; that God hath of purpose concealed and hidden the pleasure of it; because if men did know what it was, they would not be able to stay themselues from running to it,S Laurence Iustinian. and the world be wholy dispeopled.

2. This testimonie of so great a man is the more weightie, because he spake of his owne experience in commendation of the life, in which he had been bred vp, and continued from his youth, and was a man of so great a wit, and, which is the principal, so abundantly furnished with the light of Grace, that his verdict must needs be of great authoritie; though he is not alone of this opinion; for al men concurre in the same, and they most of al, that haue most constantly & with most feruour followed this course of life.Palla [...]s in Lausinum 32 Apollo. Palladius relateth of Apollo, who was a famous man among the ancient Heremits, that hauing fiue hundred disciples, he was wont to bid them to be alwayes chearful and merrie; And a man should not meete vpon earth such mirth and exultation as [Page 435] was continually among them. For he sayd, it was an vnseemlie thing for anie of them to be sad and heauie,S. Anton. 2. p 5.15. c. 10. that had such assured hopes of eternal happines. The Infidels, and Iewes, and wicked Christians might with reason be truly sorrowful; but the seruants of God should alwayes reioyce. For if people, that traffick in earthlie things, reioyce in them; why should not Religious people, that are in present possession of so manie good things▪ and doe so certainly hope for the happines of the life to come, be in perpetual gladnes? This was the saying of that ancient Father; and he sayd true.

3. For first in this state people haue the comfort of a good Conscience,Religious people must be alwayes chearful. which, if things goe wel with vs, doth much encrease our ioy; if they happen crosse as sometimes perhaps they wil, it is a great solace vnto vs, and in fine giueth life to al the howres a Religious man doth liue. For a good Conscience is, as it were, a Maister or Tutour, that stādeth at our elbow, both in regard of the light belon­ging vnto it, which without much ad [...]e easily discerneth good from euil, iust from that which is vniust; and in regard of the propension, which it giues to our wil, to loue that which is good, and to shunne that, which appeares to be euil; so that whosoeuer resisteth this light, and this inclination or propension, must needs be in continual torment and vexation; whosoeuer goeth with it & obeyeth it,S. Iohn Chrysostome hom. 63. ad Pop. liues in ioy and comfort. This we haue out of S. Iohn Chrysostom, who speaketh thus; Though there be some paynes to be taken in the practise of ver­tue, yet it sils a man's conscience with a great deale of pleasure, and brings so much inward delight with it, that it cannot be expressed in words. ‘For what is delightful in things present? a board wel furnished? health of bodie? riches? But al the sweetnes that is in anie of these, is bitter, compared with that delight. For nothing is more pleasant then a good Conscience, and good hope.’

4. And this contentment of a good Conscience, which according to S. Iohn Chrysostom is so ful of sweetnes, is not alone in Religion, but bringeth manie other pleasures with it; which S. Macarius speaking of this verie abundance of spiritual comforts in one of his Homilies setteth forth in liuelie coulours,S. Macarius hom. de gau [...] Spiritus. and sayth thus: ‘It fareth with the seruants of God sometimes, as with them, that sit at a Prince's table royally set-forth with al kindes of choice meates, and there they exult with a gladnes, which no man can come neare to expresse in words, and with admirable satietie and contentment. Sometimes they are like a bride melting with vncōceauable heauenlie delight in the armes of God their Spouse. Sometimes they are like Angels, that haue no bodies, & arriue to such a lightnes and freedome, that the weight of their bodie troubleth them no more, then if they had none at al. Sometimes they are so ful of pleasure, as if they had drunk largely of the best wine that is; and are euen drunk with a holie drunkennes of Diuine mysteries, & are not sensible of anie thing that passeth in this life Some­times they are like mourners, lamenting the miseries of mankind, powring forth their prayers to God for the saluation therof, readie to lay downe their owne life and soule at stake, for the good of others. Sometimes they do so burne with this spiritual loue of their Neighbour, that, if it were possible, they would hide al men, good and bad, within their bowels. Againe at other times they cast themselues so farre vnder al mens feet, through humilitie of spirit, that they make account they are the least, and the lowest, and the worst of al men in the world. Contrariwise sometimes they resemble a stout warrier, that [Page 436] gathering his weapons to him, goeth of his owne accord into the field, and valiantly encountreth his enemies. Oftimes their soule reposeth in profound silence, enioying most sweet and quiet peace, and taking vnspeakable delight in it. Finally oftimes their mind is so cleared by the guift of the Holie-Ghost, which we cal Vnderstanding and Wisedome, that in an instant it conceaueth things, which no tongue can expresse.’ Al this is out of S. Macarius.

5. How rare and admirable therefore must that course of life needs be, which swimmeth in al these delights, and is serued with ioy after ioy, and contentment after contentment, as a sumptuous bancket with dish after dish? Which the Prophet Dauid deseruedly admireth in these words:Ps. [...]0.20. How great is the multitude of thy sweetnes, ô Lord, which thou hast hidden for these that sent thee? It is great, but hidden, and knowne to them only, that truly feare God. And they are in a great errour that think, that they that vow themselues to God, prouide wel for the good and safetie of their Soules, but buy this sa­fetie at a high rate of excessiue toyle.The iour­ney of spirit de­lightful. For it is not so; this spiritual iourney hath also pleasure with it; and greater pleasure, then flesh and bloud is capable of; and conformably thervnto nothing is more often repeated in holie Writ, or more seriously inculcated. Light (sayth Dauid) arose to the lust, and gladnes to the vpright of hart;Ps 96.11. Ps. 118.103. Ps. 117.15. Ps 67.4. Ps. 34.9. Ps. 35.9. as who should say: That is true gladnes, which riseth of the light of our mind, and the vprightnes of our hart. And againe: How sweet are thy speeches to my tawes, aboue honie to my mouth! And: A [...] of exultation and health in the tabernacles of the Iust. Let the iust make feasts and exult in the sight of God. My soule that exult in our Lord, and delight in the Sa­uiour therof; al my bones shal say: Lord, who is like to thee? But he comes most neare vnto vs, and speaketh in a manner particularly to vs, that dwel in the House of God, when he sayth: They shal be drunk of the plentie of thy House, and thou wilt make them drink of the torrent of thy pleasure. He calles it a Torrent, in regard of the plentie; and because the source of it is not in the earth, but in heauen, and raynes downe abundantly from about. He likeneth it to drunkennes; because they that are silled with these com­forts, like people that are drunk, haue not only perfectly drowned and quenched their thirst, but see not the things, which are vpon earth, or at leastwise take no heed to that, which is before their eyes, and inwardly burne with a spiritual fire and feruour,Ps [...].3. putting them vpon manie actions, which others perhaps may think foolish or impertinent. The Prophet Esay speaketh to the same effect in diuers places, and particularly when he sayth: I wil put the desert therof as delight, and the solitude as a garden of our Lord. [...] and gladnes shal be found in it, thankes-giuing and a voice of prayse. A happie Desert, wherin so much ioy abundeth! And what can this Desert or solitude be more truly thought to be, then Religion, which is a place seuered from companie, from honour, riches, and al worldlie commodities?

Other [...] pleasant.6. Finding this and much more in holie Writ, which can not deceaue vs, though we could not feele anie thing of it by experience, it should be notwithstanding sufficient to make vs beleeue it more certainly and more vndoubtedly then anie thing which we see with our eyes, or touch with our hands; because our senses may deceaue vs, the Word of God can not. And yet we may strengthen this, which we haue sayd, by consideration of [Page 437] the natural disposition, as I may say, of God, and his infinit goodnes; which hauing shewed itself so farre, as to make him come downe from heauen, and suffer himself to be bound to a pillar, and whipped, and crowned with thornes, and nayled vpon a Crosse for his enemies, what wil he not doe for his friends? what wil he not doe for his children? specially the first costing him his life and bloud, wheras in affording these comforts, he is to be at no labour, nor to suffer the least blemish of anie happines belonging vnto him. So that there can be no doubt, but that his infinit bountie wil be alwayes liberal towards his seruants, according to his wonted custome and good Nature.

7. What trouble therefore can there be in this life so great, which these comforts wil not sweeten? or what infirmitie so weake as not to be fully strengthned by these heauenlie guifts? or what other thing so hard and harsh to man,S. Bernard serm. Ecce nos. which seasoned with these delights, wil not haue a daintie relish and easie disgestion? S. Bernard sayd wel in a long and eloquent Sermon, which he made of the happines of Religious people: ‘It was part of the liberalitie of God, not only to lay before vs the reward of eternal life, but to promise vs spiritual ioyes euen in this life. For so also the workmen of this world are wont to haue their meat at their work, and their hire in the end. In like manner souldiers receaue their pay, because their labour re­quires it; and at last they are rewarded with a larger Donatiue, according to the measure of their labours.’ So the Children of Israel, til they entred vpon the Land of Promise,Sap. 10.17. wanted not their Manna in the Desert. This double promise is euidently also expressed by the Prophet, when he sayth: God wil repay the reward of their labours; and leade them in a wonderful way. This way is the way of the testimonies (of the Commandments) of God;Ps. 118.14. wherin another Prophet testifyeth, that he delighted as in al the riches of the world.

8. We haue manie examples,Examples of these delights. which proue this abundance of spiritual comfort, of which we are speaking. Cassian relateth, that a holie Abbot, [...]amed Iohn, was wont to be filled with such wonderful inward sweetnes, that he did not remember,Cass. Coll. 19. c. 4. whether he had eaten anie thing the day be­fore. Blessed Ephrem finding his hart readie to burst with heauenlie ioy,Ephrem. was wont to cry out: Depart from me, ô Lord, a little; because the weaknes of this vessel is not able to abide it. S. Bernard. S. Bernard was so absorpt with the like ioyes, that riding al day long by the side of a lake, he did not marke, that there was anie such thing; and liuing a whole yeare in a Celle, did not know, whether it were open at top or no. And it is so ordinarie to reade of this kind of fruits in those dayes, that we way spare a labour of rehearsing them. Neither is our Age barren of them; or can they indeed be wanting in anie, because God neuer leeseth of his bountie and liberalitie, which is the stock from which they grow; though they may perhaps not be so apparent, because they are fresh, and people be yet aliue, and consequently their actions haue not that authoritie, which Antiquitie affordeth.

9. They that were inward with our Father and Founder S. Ignatius, S. Ignatius Riba [...]. l. 5. c. 1. re­port of him, that he had such continual abundance of spiritual teares, that his eyes decaying with it, he almost lost his sight; and had doubtles vtterly lost it, but that vpon aduice of Physicians and request of some of his [Page 438] Companie, he obtayned of God the sauour to haue them as it were at com­mand, to giue them scope, or restraine them, as he thought good.

S Xantrius. [...]. 4. c. 7.10. S. Francis Xauier was often seen to lay his hands vpon his breast, & with his eyes lifted vp to heauen, out of the abundance of heauenlie comfort, to cry out: It is enough, O Lord, it is enough; as if he could beare no more, as we sayd of S. Ephrem. And when he was in iourney, which he alwayes made on foot, his mind was so fixed and absorpt in God, that going out of his way, he often went vpon thornes, and bryars, and stones, and heeded it not; and by reason of it, his feete and his legs were alwayes bloudie, and ful of matterie sores; and he notwithstanding did not feele it. And of my owne knowledge, I know manie of this our Societie, and haue heard of more, that haue been so familiar with God, that they haue liued perpetually in these kinds of comforts and ioyes; & could name them, but that I haue a custome (and meane to hold it) to name no man, while he is aliue. But these fauours are extraordinarie; and doubtles happen not to al.

Ordinarie comforts.11. There be other great comforts, and of great value, which are ordinarie, & very frequent, or rather daylie, and may be and are obtayned by following the common and ordinarie manner of a Religious life, as being grounded in puritie of hart, & the practise of vertue, & mortification, which are the daylie exercises of Religion. For as the Sunne communicateth his light to euerie thing, accor­ding to the disposition, which it findeth in the thing itself; if the ayre be pure, it filleth it ful of light; if it be clowdie & ful of mists, it doth not therefore leaue it wholy destitute of light, but giues it so much, as the grossenes of the ayre wil admit of, and pearceth into a house by the passages & chinks, which it findes, as farre as the chinks wil giue it leaue: In like manner God dealeth with vs, his nature being no lesse inclinable to doe good, then the Sunne to giue light. To great men, where he findeth no hindrance, he communicateth himself largely & fully; others, that are not yet perfect, but haue certain clowdes within them, he doth not wholy forsake or neglect, but giueth them so much right, as is pro­portionable to their capacitie. So that though our weaknes come farre sho [...] of the height, to which the Saints are arriued, yet God stooping to out infirmitie, neuer suffereth them that follow him, Ioan 6. as I sayd before, into the Desert, to goe away fasting, least they saynt by the way, but filleth them in such abundance, that manie chests of fragments remaine. And these comforts and ioyes of themselues are so great, that the least drop of them is able to extinguish al feeling and desire of worldlie comfort.

Religious people haue plea­sure in temporal things also.12. And thus much of the multiplicitie of delight, which the vse of spiritual things affords Religious people, which is the principal; and yet they are not altogeather debarred of pleasure in temporal things; yea oftimes they are so ful of contentment in them, that worldlie people haue not more, though they be neuer so greedie of them, & runne headlong after them. I speake not of fleshlie delights, or those which cannot be had without sinne; for no man in his right [...]its can place true contentment in them, the first being beastlie, and the second bringing a remorse, which alone tormenteth a man more, then al the rest, which is in them, can giue him ease. Setting therefore these aside, and speaking of a man, as he is truly Man, that is, of one that gouerneth himself by reason, I may truly say, that spiritual men take more contentment in the things [Page 439] of this world, then anie carnal people whatsoeuer. For carnal people set their harts wholy vpon that, which is the least and meanest in euerie creature, to wit, vpon the outside of it only; and following that, inordinatly and too too gree­dily, what doe they but that which S. Augustin confesseth of himself?S Aug 10 [...] c. 17. They cast themselues deformedly vpon the beautieful things, which God created. But spiritual men proceede farre after another fashion, and take another way more apt to breed contentment.S. [...]. And we may declare it by that, which S. Bonauenture writeth of S. Francis; for thus he speaketh of him: ‘He tooke an incredible delight in the creatures themselues, and was wont to exult in them, beholding them al as the works of God; and, as it were, drinking of the fountain of his infinit goodnes in the streames of these seueral things that runne from him, and considering the natures, and qualities, and effects, which God hath bestowed vpon euerie one of them, togeather with the order, and connexion, and beautie, wherin they are ranked and set forth, it was like a heauenlie harmonie and consort of Musick to the eares of his soule, & in the beautifulnes of them he did acknow­ledge and loue God, who is aboue al things beautiful. This was the manner, which S. Francis held, and al doe imitate him, that haue not eyes only in their bodie, as a horse and a mule, who haue no vnderstanding, but make vse of the eyes of their mind.’

13. Now how farre this delight doth surpasse that, which ignorant and car­nal people take,S. Cypr. Ser. de Sp [...]ct [...]. S. Cyprian wil tel vs, if we giue care vnto him; for he vseth this verie argument to perswade people from going to stage-playes: ‘A Christian, sayth he, hath better sights to behold, if he wil: he hath delights, which are ho­lie and truly profitable, if he be think himself; and to omit those, which he can­not yet behold, he hath the beautie of this world, which he may worthily stand to consider and admire. He may behold the rising of the Sunne, and againe the setting, the vicissitude wherof maketh day & night; the sphere of the Moone, marking-out the times by continual encrease and decrease; the multitude of glittering starres; and the parts of the yeare diuided by seueral changes.’ And so discourseth at large of the wonderful works of God in Nature, shewing how a Christian may take much more contentment by contemplating these things, then anie man can doe in beholding a play or anie such idle trifle, wherewith the vulgar is so much lead away. So that if we lay al these things togeather, the outward and the inward contentments, those that are spiritual belonging to the mind, & those which I spake off last belonging to the bodie, it is euident, that nothing can be more delightful thē a Religious life, where euerie thing is so ful of ioy, and the pleasures therof so interlaced one with another, and so continual, and withal so real and solide, and (as S. Cyprian speaketh) so benefi­cial, one ouertaking another, and most commonly at one and the self-same time, one following vpon the nick of another, that we may wel think, that our Sauiour makes his word good in it,Io. 10.1 [...] when he sayd: He came to the end his Elect might haue life, and haue more abundantly, that is, a more d [...]lightful and more contented life, and more ful of pleasure, then worldlings themselues.

Of the contentment, which Religious people take in Pouertie. CHAP. VIII.

THere want not other fountaines of pleasure in Religion; and among them we may iustly reckon Pouertie; howsoeuer it may seeme a Paradox to them, that (to vse the words of the Prophet Dauid) cal the people happie, Psal. 143. that abound in tem­poral things, and haue manie sonnes and daughters very fayre and beautiful, multitudes of flocks of fruitful sheep, granaries so ful that they need to be emptied one into another. These people in the vogue of the world are accounted happie; but the holie Prophet in­stantly correcteth this errour, and sheweth vs a truer and a better happines: Blessed is the people, Who are truly hap­pie. whose Lord is their God. And who is there but wil grant, that Religious people haue God for their Lord and Soueraigne, and serue him alone so intirely, that they acknowledge no other Lord but him? And they are indeed a People, because they serue not God a-part, but associated togeather with certain lawes and rules, and in one place, with al things common among them, the number of them makes a familie, and, as it were, a nation of people. To this people therefore we may also fitly apply that, which the same Prophet sayth in another place:Ps 18.16. Blessed is the people, that knoweth Iubi­lation. For wheras there be diuers other spiritual Soules, that abound with heauenlie comfort and sweetnes, and in their secret retirements enioy their delights by themselues; Religious people dwelling togeather, are as a multi­tude that liueth in perpetual exultation, and the concurrence of so manie ioy­ful Soules doubles their Iubilation.

It is a hap­pines to haue no­thing.2. Blessed therefore is this people, though it haue none of that temporal wealth, wherin the world placeth so much happines; yea the more blessed, because it hath it not; for withal it is free from the infinit troubles and mole­stations, which wayte vpon the abundance of worldlie wealth; and they that by the light of God's grace can discouer that, which is inward, doe plaine­ly see, that one chief happines of Pouertie is, to be free from the vnfortunate goods of Fortune. S. Gregorie vnderstanding this very wel, applyed that place of holie Iob (When he shal be filled, Io [...] 20.22. he shal be streightned; he shal be in perplexitie, and euerie grief shal rush vpon him) to a wealthie man, that hath his fil of euerie kind of worldlie thing,S Greg. [...] and liues in al abundance. ‘For first, sayth S. Gregorie, he had sorrow in the tediousnes of his desires, how he might compasse his intentions, how he might come by some things by f [...]re meanes, and some by fowle. When he hath his desire by possessing the thin [...]s desired, then another grief vexeth him: he is sollicitous and feareful how he may keepe that, which he knowes he purchased with a great deale of labour. He is iealous or euerie bodie, and suspicious of deceipt, fearing that [Page 441] he may suffer by another, that which he did to others. If he see a man more powerful then himself, he feares he may oppresse him. If he see a poore man, he suspects him for a theef; and it is no smal care which he hath, least the things themselues, which he hath gathered, waste of their owne nature, and by want of looking-to; and in al things feare itself being a torment, he miserably suffers, whatsoeuer he feares he may suffer.’ Thus spake S. Gregorie very truly, iudiciously obseruing, that though there were no danger from abroad to be feared, that which is intrinsecal and in-bred in the verie nature of euerie temporal thing, can neuer be wanting, to wit, that things of themselues grow old and go to decay, and cannot be preserued without excessiue care, but are like a house, that is conti­nually panching, vnlesse a man be alwaies vnderpropping and bolstering it vp, and haue his eye and care perpetually vpon it. And consequently the more wealth we heape togeather, the more we encrease with payne and sollicitude; and the verie sollicitude and labour about it, bereaues vs quite of the ioy, which is imagined in it. It is therefore no smal happines and comfort, to be free from so manie vexations, specially about things, which in themselues are so base, and indeed vnprofitable.

3. Secular people themselues, and the greatest louers of worldlie wealth among them, confesse that to be rich, is ful of trouble, but wil needs perswade vs, that the trouble is abundantly recompensed by the manie commodities and pleasures, which wealth doth bring with it. Let vs therefore see, what kind of compensation this is.The end and vse of mercy. If we looke into the grounds of Nature, as we ought, whatsoeuer is in the world, was made for the maintenance of man, to furnish him with meate, drink, cloath, house-roome, and the like. As for money, the vse of it of itself is impertinent to this purpose,Arist 1. [...] c. [...]. but was introduced meerely for the easier exchange of things necessarie for sustenance, that (as Aristotle obserueth) he that hath plentie of one thing, might with his money purchase some others, which he hath not. So that money being a bare instrument for the get­ting of necessaries, and, as it were, a supply, where they are wanting, it must needs follow, that there can be no other end or vse of hauing it, then that, for which we vse al other natural things, to wit, for our bodilie suste­nance; that which is beyond this,Nature [...] is disordered, and superfluous, and vn­profitable and in verie deed a burden. For Nature is content with a few ordinarie things; and if we wil follow the rule, and exigent, and mea­sure, which Nature prescribes, it wil be very easie, not only to bring the desires therof within compasse, and furnish the necessities of it, but to satisfye it, and, as I may say, to glut it. In witnes wherof I shal not need to bring a Simeon Styl [...]es, or Arsenius, or some Macarius, whose liues may perhaps seeme too-too aus [...]ere and rigid to imitate; but we wil heare,Seneca Ep. 120. what a Heathen Philosopher discourseth aduisedly to this purpose, and very truly. I wil not haue you, sayth he, denye Nature anie thing. It is stubborne, and cannot be ouercome, but wil haue his owne. ‘But yet know, that whatsoeuer is ouer and aboue nature, is of courtesie, and not neces­sarie. I am hungrie; I must eate; but whether the bread, which I eate, be coorse or fine, belongeth not to nature. Nature desires the bellie may be fil­led; not that it be pleased. I am thirstie; Nature regardeth not, whether [Page 442] the water, which I drink, be taken out of the next pond, or passed through a great deale of snow to temper it with a forraine coolnes. Nature requi­reth only that my thirst be quenched: It importeth not, whether I drink in a cuppe of gold, or crystal, or glasse, or in the hollow of my hand. If hunger cal vpon me, I reach to that, which is next at hand. Hunger giues a relish to anie thing, that I lay hands on. He that is hungrie, refuseth no­thing.’

S. Hierome. 4. S. Hierome in his second Booke against Iouinian speaketh to the same effect in these words: ‘And that which a man may iustly wonder at, Epicure, the chief vpholder of Pleasure, filleth al his bookes with hearbes and fruits, and teacheth a man to liue vpon grosse meates, because it is an excessiue trouble and miserie, to prouide flesh and curious fare; and the care of prouiding it, ouerswayeth the pleasure which is in feeding largely vpon it, wheras our bodie requires barely meat and drink; and it is not possible to attend to the studie of wisedome, and busie our thoughts with a table wel-furnished, and with the trouble and care of prouiding it. The necessities of Nature may be supplyed with anie kind of meate. Cold and hunger are driuen away with ordinarie food and cloathing. Whervpon the Apostle sayth: Hauing food and cloa­thing, let vs be content therewith. Daynties and choice of curious di­shes are nourishers of auarice. It is an excessiue comfort to a Soule, to be contented with a little, and treade the world vnder foot, to exchange the power, and daynties, and pleasures therof (for which, riches are so greedily sought after) with coorse fare and a poore garment, and think itself wel rewarded with it. Take away excesse of bancketting and lust, and no man wil seeke to be rich.’ Behold how S. Hierome teacheth vs to make Pouertie sweet, by rooting-out the desire of delicacies and disor­der.

5. And seing the cause of Pouertie dependeth vpon this string, it wil not be amisse to consider, how little these earthlie daynties are to be esteemed, or rather how ful they are of gal and bitternes, seeme they neuer so sweet and sauourie to Sense.S. Iohn Chrysost de [...]. S. Iohn Chrysostome in the Booke, which he wrote of Virginitie, hath a large and eloquent discourse of this subiect, wherin he sheweth, that abundance of good meat and drink brings surfits, choliks, shortnes of breath, gyddines of the head, and diuers other troublesome affections presently, and in time, the gowte, hectick feauers, falling-sicknes, palsey and the like diseases, which are so intollerable; that so smal and so short a pleasure, as is the pleasing of our palate, cannot in anie reason be bought at so deare a rate. Frugalitie on the other side brings health, and pre­serues it, and is not subiect to those mischiefs, wherof anie one is able to dead al the pleasure, which can be apprehended in them. And he proueth further, that though none of these euils were to be feared, there is yet more pleasure in Pouertie then in riches; which indeed is contrarie to the common apprehension; [...] yet both heer and in another Homilie of his, he layeth it downe so clearly, that he puts it out of al question. There is one thing, sayth he, wherin riches seeme to haue the better of pouertie, to wit, that they that are rich, swimme dayly in delights, and haue their fil of al kind of pleasure [Page 443] in their banckets; but the tables of the poore haue this also in a farre better manner. ‘For it is not (sayth S. Iohn Chrysostome) the qualitie of the meat, but the disposition of the people, that brings contentment in banckets. If a man come hungrie to table, anie ordinarie dish wil please him better, then your rare compounds and exquisit sawces: wheras they, that sit downe before they be hungrie, as vsually rich people doe, though they haue verie dayntie fare before them, they find no tast in it, because their stomack is not in order for it; which both experience teacheth, and holie Scripture also in these words:Pr. 27.7.A soule, that is ful, wil tread vpon the honie-combe; and a hungrie soule wil take bitter for sweet. And that which we say of meat, holds in drink. For as hunger is better then anie sawce for meat, so thirst giueth a re­lish to anie kind of drink, though it be but a cup of fayre water. Which the Royal Prophet insinuateth,Ps. 80.17. when he sayth: And he filled them with [...]onie out of the rock; for Moyses did not strike honie out of the rock, but the Children of Israel were at that time so thirstie, that the water, which they then hapned vpon, seemed sweeter then anie honie. The like may be sayd of sleep; for it is not the soft bed, nor the guilded bed-steed, nor the silence about vs, nor anie thing of this nature, that brings vs a-sleepe, but through labour & weari­nes, wanting it we are half a-sleepe, before we lye downe; to which purpose Salomon sayth:Eccl. 6. iux. 70. S Basil. Const. Mon. 27. Sleep is welcome to a seruant, whether he eate little or much.’ This is S. Iohn Chrysostome's discourse of Pouertie in general. S. Basil speaking parti­cularly of Religious people, sayth, that they feede vpon their little pittance of coorse fare with more delight, then secular people doe vpon their great serui­ces and abundance of al kinds of dayntie dishes.

6. Finally, it is worth consideration, that no man seekes to be rich, because he loues riches barely for themselues, but because he loues himself, & by them seeketh ease & contentment. Were it not therefore much better (if it could be done) to haue this self [...]same ease and contentment of mind, which riches fetch so farre about,Content­ment easier to be had without riches. and through so manie varieties of chances, without anie trouble of being rich, and so eate the fruit readie drest and pared? Certainly it were. And this is the fruit of Religious Pouertie. For a Religious man is as wel con­tented, and takes as much pleasure in hauing nothing, as anie rich man can doe in possessing al that he hath, & farre more; because rich men, though they liue in abundance, and indeed though they had al that can be had, cannot haue the pe [...]ce and quiet of mind, which themselues desire and ayme at. For the mind cannot be at quiet, vnlesse it be filled; and it is not these outward things, that can f [...]it, because they are outward, but Vertue, which is within, filleth it, and specially the voluntarie and affectionate embracing of Pouertie. Wher­vpon S. Iohn Chrysostom [...] alluding to a saying of the Prophet Esay, Esay 48. [...]0 S. Io. Chrys [...]. H [...]m. 4. [...]. calleth Pouertie a fournace, wherin (sa [...]th he) the miracle of the Three Children is renewed, when as not only the flame of the fournace did not touch them, but a coole ayre did refresh them in the midst of the fire. ‘Pouertie considered in itself is a scorching and payneful fire: but if a man cast himself voluntarily into it, and being in it giue thanks to God, his bonds fal asunder, and the fire goeth out; or if it doe not goe out, in steed of the scorching flame, he feeleth a coole dew, which is much more wonderful. This is plainly to be perceaued in the seruāts of God, who vow Pouertie; for in their Pouertie, they are richer, then the rich [Page 444] of the world, and in the midst of the fire, there descēdeth a most pure dew vpon them. Not to desire to be rich, is a heauenlie dew naturally refreshing the soule; and as the Three Children by contemning the command of the King, grew more conspicuous then the King himself: so they that set al the rich pre­sents of this word at naught, are the more respected and honoured for it by the world itself.’ This is the discourse of S. Iohn Chrysostom.

7. But because the verie name of Pouertie is growne odious, and the onlie noyse of it doth instantly bring a world of miseries into our thoughts, let vs diue into the ground of this errour, and see, how people come to be so much deceaued.Two kinds of Pouer­tie, very different. The ground of the errour is, because (as we touched once before) there is a kind of Pouertie, which indeed is base and vnworthie, and withal very irksome and tedious; a vulgar kind of pouertie, as we may cal it, which people apprehending, and not weighing things with their due cir­cumstances, but carried away with the likenes of the name, are iealous, least Religious Pouertie haue the self same inconueniences annexed vnto it, which that other hath. But it is not so; for they differ in manie things, but chiefly in two. For first, the Pouertie of the world growing vpon necessitie, and not of vertue, is alwayes accompanied with a desire of being rich; and desiring it, they seeke to compasse it; and not being able to compasse it, thence comes their grief, and sadnes, and woeful cares. Religious people voluntarily choo­sing to be poore, and being desirous euer to remaine so, are not only free from al trouble of mind, but doe not so much as feele the want, in which they are, because they desire and loue it. To which purpose Seneca sayd truly: It is much one, Sen. Ep 110. not to desire a thing, and to haue it. And consequently this kind of Pouertie is so farre from bringing trouble and disquiet, that a man hath ful as much contentment in it, as if he had al the riches in the world.

The com­fort of the Prouidēce of God.8. The other difference is, that Religious Pouertie hath a great stay and comfort (which other poore people ordinarily haue not) in the care and prouidence of God, and his vndoubted promise. For (as S. Francis was went to say) there passeth a kind of couenant and bond betwixt God and Reli­gious people; they on their part forsaking al things, and God on his part promising to maintayne them,S. Fran [...]is. and prouide for them, not only as a maister for his seruants, but as a father for his children, and such children as for his sake,A contract betweene God, and Religious people. and for his loue haue abandoned al human helps & comforts. Wherfore if a crow, as meane a bird as it is, haue naturally so much loue, that it brin­geth the yong-ones meate to the nest, when they cal for it, and goeth for it a-farre of; shal we not with farre more reason think, that God wil haue the like care of those, whom he hath begotten, and bestowed vpon them a life incomparably more excellent?

9. Nay Religious Pouertie is yet more to be admired and loued, because it is free from al the inconueniences of worldlie riches, as we shewed before, and hath notwithstanding al the commodities, which worldlie wealth can bring a man, & neuer wanteth necessarie sustenance, prouided by other folkes labours, and sent-in by the bountiful goodnes of Almightie God; which addeth greatly to the pleasantnes of this life, wherof we are speaking. For when a man vnderstands truly, that the Soueraigne King of Kings hath so particular a care to prouide al things necessarie for him, and experienceth daily [Page 445] so manie euident tokens of this care; how can it choose but sauour more sweetly to him, then al the riches of the world besides? We might testifye this be very manie examples of holie men; but S. Francis shal serue for al, because he did particularly affect this vertue of Pouertie, and often discouered the manie benefits of it, and once in particular the pleasantnes of it, by this occasion.

10. As he trauelled into France, he sat downe to dinner at the edge of a fountaine,The trea­sure of Pouertie. with his Companion Masseus; and powring forth the peeces of broken bread, which they had begged betwixt them from doore to doore as they went, manie of the peeces being moldie and hard, the Saint exulting in spirit, and turning to his Brother, began to summon him to giue thanks to God for so excessiue a treasure of Pouertie, & repeated often this word treasure, raysing his voice euerie time a note higher. His Brother Masseus asked him, what that treasure was, seing themselues in such apparent want of al necessa­ries, and hauing neither meate nor wine, nor table to eate on. The Saint answered: This is the excessiue benefit, which I speake of, that God hath supplyed al our wants, and sent vs this bread and this water, and this stone to dine on. And going from thence into the next Church that was vpon the way, he earnestly beseeched God to giue him and al his Brethren a particular loue of holie Pouertie; and prayed with a great feruour, that his face did seeme to be on a burning fire. In this feruour, turning to his Brother Masseus with his armes wide open, he called him vnto him with a lowde voice. Masseus astonished cast himself into the armes of the holie Saint; but S. Francis did so burne with that diuine fire, that the breath that came from his mouth, car­ried Masseus manie cubits high into the ayre; in which posture, as he often after related, he found in himself such inward sweetnes, as in al his life-time before, he had neuer felt the like. Then S. Francis spake thus vnto him: ‘Let vs goe to Rome, to beg of the holie Apostles S. Peter and S. Paul, that they wil teach vs to possesse, as we ought, and with fruit, this so excellent a treasure of Pouertie; for it is so rare and so diuine, and we so vile and abiect, that we are vnworthie to contayne it in such vessels as ours are. It is a vertue deriued into vs from heauen, teaching vs voluntarily to treade vnder foot al earthlie things, and taketh away al impediments, that the soule of man may freely, and with al expedition conioyne itself with his Lord and God.’

Of the pleasantnes of Chastitie and Obedience. CHAP. IX.

THE pleasures of Chastitie and Obedience are not lesse then those of Pouertie, Cass. Coll. 12 c. 1 [...]. but rather so much the greater, by how much these two vertues are farre more noble and excellent in themselues. Abbot [Page 446] Chaeremon in Cassian discoursing of Chastitie,The plea­sures of Chastitie inexplica­ble. among manie other rare com­mendations of it, sayth very truly, that neither he that hath not tryed it, can possibly conceaue the pleasure of it, nor he that hath tried it, declare it. ‘As, sayth he, if a man had neuer tasted honie, and another should goe about to tel him, how sweet it is, the one would neuer be able to conceaue by hearing, the sweetnes which he neuer tasted, and the other could neuer compasse to expresse in words the pleasure, which his taste tooke in the sweetnes of it; but taken with the delightfulnes of it within his owne knowledge, he must of force admire in silence within himself alone the pleasantnes of the sauour, wherof he hath had experience.’ But yet though we cannot so wel declare, how sweet it is in itself, there be certain wayes, whereby we may giue a guesse at it, and particularly by comparison therof with the troubles of marriage; a married life hauing no time free from grief and bitternes; insomuch that S. Hierome writing of Virginitie a­gainst Iouinian sayth:S Hier [...] 1. cont. Iouin. ‘We not kn [...]wing how matters passe, did conceaue, that marriage enioyed at least the pleasures of the flesh; but if married people haue also tribulation in flesh, in which only they seemed to haue pleasure, what is there left to moue a man to marrie, seing both in spirit and in soule, and in the verie flesh, there is tribulation.’

2. It were easie to reckon-vp an infinit number of miseries and vexa­tions, which partly man and wife are cause of one to another, partly come by their children, or by the charge of house-hold, and manie other wayes; but al these are too wel knowne, and I haue spoken of them be­fore. Wherefore we wil content ourselues with one onlie famous saying of Cato, Cato. a Hea [...]hen, but yet a wise and aduised man: If the world could be without wiues, our life would be like to the Gods of heauen; and consequently they are an euil, yet a necessarie euil. Wherin he sayth truly for a man that liued in that darknes of Infidelitie,The easines of liuing chast. that it is an euil, to marrie, & that it is a life ful of miserie and inconueniences; but not so truly, when he sayth, it is necessarie, and not to be auoyded. For the Grace of Christ doth so blesse this infirme and corrupt nature of man, that in the beds, that is, in the harts, where before dragons did dwel, to wit, filth and vncleannes, thy greennes of the reed and [...]ush should rise, and the sweet odour of Chastitie and holines of life;Esay. 35.7. and hath made it not so hard a thing, as that few are able to compasse it, but common and easie, to the end no age nor sexe might pleade infirmitie, or be afrayd to ayme at so high a dignitie. This is that, which our Sauiour in S. Matthew did intend to expresse by the name of Eunuchs, Matth. 19. giuing vs to vn­derstand, that as easie as it is for an Eunuch to abstaine from that, to which he is impotent, and consequently must haue no thought of it; so easie is it for them to abstaine, that are voluntarily continent; because that which Nature doth in those others, Grace doth in these: though in these there be manie more, and more efficacious things, which make Chastitie farre more easie and more delightful to them. ‘Think with thyself,S. Io. Chrys. Hom. 63. in Matth. sayth S. Iohn Chrysostome, if either by nature thou wert an Eunuch, or wert made so by violence what thou wouldst doe, seing of necessitie thou must then abstaine from that pleasure, and haue no reward for abstayning. [Page 447] Giue thanks therefore to God, because thou shalt haue a great reward and a glorious Crowne, if thou liue as they doe, without anie reward, nay farre more easily, more safely, & more pleasantly; both because the hope of restibu­tion doth strengthen thee, and the knowledge, that it is an act of vertue, doth comfort thee.’ And truly considered, what effect may we iustly think the hope of a reward in heauen, which S. Iohn Chrysostome speaketh of, wil worke in a Religious soule, seing the greedines of an earthlie recompence, or the serious application to studie, or to anie other worldlie busines▪ is forcible enough easily to diuert a man's thoughts from al obscenitie?Plato Dial. 8. de Legib. Insomuch that Plato him­self (which a man may with reason wonder at) exhorting yong men to liue chaste, bringeth an example of a certaine man of [...]arentum, and diuers others besides, whome there he names, that abstayned from al pleasure of that na­ture, to the end to preserue their bodilie strength intire and in the ful vigour, which it ou [...]ht to be, for the Olympical Exercises. ‘They therefore, sayth he, abstayned from that pleasure, which vulgarly is esteemed happie, that they might ouercome others in Wrastling, & in the Race, & such other exercises; and shal not our youth be able to doe the like for a farre more noble victorie? what victorie? to wit, that subduing pleasure, they may liue happily; & more­ouer shal not feare of cōmitting a grieuous offence be able to make thē ouer­come that, which others, that are farre worse then they, are reported to haue ouercome? What would Plato haue sayd, if he could haue had experience of the force of the loue of God, seing he thought the loue of earthlie things to be so effectual? wheras the loue of God doth so wholy possesse a soule, that it taketh no delight but in things Diuine and Celestial, and abhorreth more then death itself,S. Macar. Hom. 4. anie thing that sauours of vncleannes.’ Which S. Macarius pro­ueth in this manner: ‘If the loue of carnal marriage separate a man so farre from father and mother and brethren, that esteeming them al strangers, he loues his wife only, and cleaues to her and hers, as to his owne; if, I say, the loue of flesh doth so breake with al other loue, how much more shal they contemne al loue and delight in other things, that haue so neerly linked themselues to God, and drunk so plentifully of his loue?’

3. These are the reasons, why the abstayning from al pleasure in this kind is so easie and pleasant, and the ground, whervpon S. Hierome deliuereth these words in commendation of this vertue:S. Hier. lib. 1 cont. Iou [...]n. How great happines is it, not to be a slaue to a wife, but to Christ? not to serue the flesh, but the spirit? For he that cleaueth to God, is one spirit. And S. Bernard accordingly speaking both of Chastitie and other vertues accompanying it, applyeth to this purpose that saying of the Prophet, short in words,Ps. 36.4. but large in sense: Delight in our Lord; auerring that al Reli­gious people are so plentifully made partakers of this delight in our Lord, that none of them al can denye,S Bern. ser. 5. in Qua­ [...]rag. but that they feele it. My Brethren, sayth he; Se­cular people may say so, you cannot say so. For who is there of you, that hath not often experienced the delight of a good Conscience, tasted the sweetnes of Chastitie, Humilitie, and Charitie? This is not like the delight in meate or drink or such like: yet it is a delight, and a greater delight then al these. For it is not carnal delight, but Diuine.

4. S. Ephrem also,Ephrem. ser. de Cast. as it were astonished with the pleasures of Chastitie, discour­seth in this manner: ‘O Chastitie, mother of loue, resemblance of an Ange­lical [Page 448] life! O Chastitie, cleane of hart, sweet in tast, chearful in counte­nance! O Chastitie, which maketh men like to Angels! O Chastitie, reioycing the hart of him, that possesseth thee, and giuing wings to a Soule to fly vp to heauen! O Chastitie, which bringest a spiritual ioy, and takest away sorrow! O Chastitie, which dost diminish the passions of the mind, and free it from per­turbation! O Chastitie, a spiritual Chariot, lifting him on high, that posses­seth thee! O Chastitite, that buddest like a rose in the midst betwixt the soule and bodie, and fillest the whole house with a fragrant smel!’ This and much more sayth this holie ancient Father. And certainly if we grant, that filthie obscenesse hath naturally so much force to allure vs, and to set vs so much on fire, notwithstanding the vnseemelines of it; we cannot think but that hone­stie, and puritie, and the beautie of so rare a vertue must needs be much more forcible. For what comparison is there betwixt light and darknes? or betwixt dirt and mire,Can. 6.2. where hogs doe tumble? and those lillies among which the Spouse doth so willingly feed, that he refuseth al food without them? And thus much of Chastitie.

Obedience delightful.5 The delights of Obedience are somewhat more apparent; because Obe­dience hath none of the incommodities of Pouertie, nor yet so fel an enemie as Chastitie, our owne bodie making warre against Chastitie, and being both vncapable of feeling anie delight in puritie of life, and carrying vs rather head­long to al kind of sensualitie. Obedience dependeth of the mind only; which being capable to conceaue the beautie of so great a vertue, may easily also per­swade itself to loue it; and being so perswaded, there remayneth litle or no contradiction from abroad. Besides other things, which encrease the sweetnes of it, first that if freeth vs from the troubles and anxieties, which are wont often to occurre in setling or gouerning our estate, in vndertaking or leauing this or that busines, & indeed, in al occasions and howres of our life; secondly, because it putteth vs into the hands of God, and placeth vs in his armes to be carried, and ruled, and cherished by him, then which what can be more de­lightful or more to be desired? For if we ayme at honour, which doubtles in itself is pleasing, nothing can be more honourable then to be so tenderly loued, and so louingly dealt-with by so great a Maiestie; if it be profit that taketh vs, which also is ful of pleasure, nothing can be more profitable then to relye our whole life, and al that we doe, vpon such a guide. Finally al manner of comforts & delights are contayned in this one, to see ourselues so inwardly linked to him, who is the onlie Father of mercies (as the Apostle stileth him) and the God of al comfort;2▪ Cor. 1.3. which, as al other spiritual things, no man can rightly value, but he that hath tryed it; and they that haue tryed it, doe so louingly and so passionatly affect Obedience, that libertie is a crosse vnto them, as we reade of B. Aegidius a Franciscan-Friar. For when S. Francis by reason of his eminent sanctitie had giuen him freedome to go whither he would, and dwel where he would, within lesse then foure dayes, his soule finding no rest in that kind of largenes, he returned to S. Francis, earnestly beseeching him, to ap­point him some certain aboad; because in that free and loose Obedience, he had no contentment at al.

Of the pleasure, which Religious people take in conuersation with their spiritual Bretheren. CHAP. X.

I Come now to a solace of another nature, grounded in the sweetnes of conuersation with our spiritual Bretheren, which rests not in the mind, but diffuseth itself to sense, & is taken in seing, speaking, & hearing; & consequently is more ap­parent and more vniuersal, & a man needs not take paynes to perceaue it. The greatnes of it may be easily vnderstood, in regard it inuolues not one but manie comforts.Loue is na­turally de­lightful. For first, to loue and to be loued, is of itself excessiue pleasing, and we shal not neede to haue recourse to grace to conceaue it; nature itself sheweth it, by the in bred pro­pension and desire, which it hath of companie, and hatred to be alone; and an euident proofe of the sweetnes of it is, that no man to choose would abound in al kind of wealth, and be bound withal to loue no man, nor to be loued of anie. So that this drawing and cleauing of man to other men, being so agreable to Nature, the effecting of it must needs be ful of delight and pleasure.

2. Aristotle is of the same opinion,Aristot 8. Eth. c. 1. and sayth, that therefore Friendship is so pleasing, because it consorteth with Nature; for as the beasts of the earth, and the fowles of the ayre, and the fishes of the sea, and al kind of liuing creatures, whether they be wild or tame, take a kind of contentment, to be with others of their kind; so Man much more. For there is no man that would not choose a poore and meane estate in companie of other men, rather then a life in al other respects most happie, vpon condition, that he should see no man. And from this principle, both Aristotle, and al other ancient learned writers doe deriue the chiefest commendation of Friendship, not so much in re­gard we stand in need of one another's help (though this be something) as by reason of the natural inclination, which we haue to loue. To which purpose Laertius recordeth, that Aristotle was wont to cal Friendship, the greatest Good of al good things. Which perhaps Aristotle tooke from Socrates, Socrates▪ Nothing compara­ble to a true friend. who, as the same Laertius reporteth, had often in his mouth, that no free-hold was com­parable to a true friend; nor nothing in the world could yeald man so much profit and pleasure. Which if we grant, we may easily also discouer, how farre the comfort of Religious Conuersation doth extend itself, and how much pleasure they feele in the mutual loue betwixt them, finding themselues to loue, and to be so intirely loued; and both being so natural to euerie bodie, as nothing more.

3. Now if we consider,True friēd­ship rare in the world. that of this kind of true friends, which the Philo­sophers describe vnto vs, there were scarce three or foure couple to be picked out of so manie Ages, such as the bloudie Tyrants themselues did enuie, [Page 450] how farre more fruitful and more happie is Religion, where we finde so manie swarmes of men so intirely linked togeather in the bond of Charitie, that we may truly say, so manie persons, so manie vnseparable companions, so manie bosome-friends, so manie louing brethren both in hart, & effect, and name? If we diue to the bottome of that, which is commonly called Friend­ship, we shal hardly find in this world anie worthie to beare the name. For they that loue for profit or for pleasure, loue not their friend, but themselues; and such loue cannot be called Friendship; for in like manner we loue our lands & our cattle; or speaking of men, we loue a Phisician or a Marriner, when we haue vse of them,Vertue the ground of Friendship. Arist. 3. Eth. c 3. & 4. or a common leaster, for the pleasure we take in his wit. The grounds therefore of true friendship is Vertue and Honestie; and that, which dependeth vpon this string, is the onlie solid and constant friendship. Aristotle speaketh to this purpose almost word for word; and the self-same reason conuinceth, that perfect friendship is rare, except it be among Reli­gious people, who haue no other ground of their loue and coniunction, but Religion and Vertue; and consequently hauing so perfect friendship among them, it is also euident, that they must needs enioy al the commodities, and fruits, and pleasures therof, which the ancient Philosophers reckon to be very manie.

Likenes a second ground of pleasure.4. Another ground of pleasure in conuersation, is likenes, which doth so much the more winne men's affections, by how much Nature is of itself exceeding greedie, as I may say, and extremely passionate, where it findes that sympathie and similitude; which among Religious people is more abso­lute then in anie other thing. For they agree not only in nature as men, or in Fayth and beleefe, as Christians; but in life, and conuersation, and proiects, and intentions, in their endeauours, orders, and employments, in their verie habit and cloathing; which must needs wonderfully enflame their affections and their loue towards one another; and loue, the more ardent it is, the more sweetnes it bringeth with it. For as euerie bodie takes delight to liue, and to enioy himself, and cannot be truly wearie of himself; so the more inward our affections are towards other men, and the neerer they draw to this degree of vnion with ourselues, the more delightful they are. And if it be so in al men, as we experience it in our children and kinsfolke, louing them though they be wicked or deformed;Vertue on forceth loue. and the more we loue them, the more we de­light to conuerse with them; to what height wil this pleasure rise, where vertue meetes with this linck of friendship? For vertue, wheresoeuer it is, doth constraine a man to loue it, as we finde in those, whome we neuer saw, or perhaps were once our enemies: for if we perceaue anie incling of vertue in them, it silently speakes to our harts, to be friends with them. If therefore it make strangers friends; how much easier and more inwardly wil it binde those vnto vs, with whome we daily conuerse, and of whose vertue and Re­ligion we are the more assured, the more familiarly we deale with them? So manie in the world take pleasure in hunting, and horse-races, and gallant ap­parrel, and in their buildings, and in being popular, it were most absurd to think, that these pleasures are comparable to the pleasure; which a man may take in a soule adorned with vertue and holines of life, with ample returne also of loue for loue. Plato sayth truly and elegantly, that if Vertue could be [Page 451] seen with our corporal eyes,Plato in Phaed. Cic. 1. Offi [...]. it would wonderfully enflame the loue of people towards it. But in Religion in verie deede we see it; for as we see not the soule, which is in the bodie, in itself, yet we see it in the effects, in the motion, in the speech, in the discourse, which it makes, and so clearely, that we can no more doubt of it, then if we saw it with our corporal eyes: so we see Vertue in the acts therof, as if it were really before vs. We see Charitie extend itself to the seruice and tendance of our Brethren; we see Humilitie stooping to seruile offices, and often humbling itself vnto them, in Religion; we see Patience in enduring hardnes and embracing the Crosse; finally we see al other Vertues of the mind, and haue them in our eyes, when they walke out before vs, about the careful performance of their seueral duties.

5. And besides this comelines of Vertue and Sanctitie, there be manie other things in most Religious people,Religious people eminent for their natural parts. 1. Cor. 12.10. for which we ought in reason highly to esteeme and desire their conuersation. For some are eminently learned, others profoundly wise, others wel-spoken, a guift which the Apostle reckons among the rest And as for the pleasure, which men take in these things, I appeale to secular people themselues, who by their often repayre to Religious houses, doe sufficiently te­stifye the contentment they take in their presence and conuersation, though otherwise their palate be distempered with the disordered pleasures of this world; and yet thither they come for comfort in aduersitie, for light and counsel in their doubtful questions, for aduise and holesome admonitions vpon al occasions; and they think, the world goes wel with them, if they can enioy this comfort for an hower or two, but with Religious people it is an ordinarie thing and continual, and they haue it at command as their owne, and cannot but imparte these com­forts to those that liue in house with them, and are their Brethren, farre more abundantly and more confidently, then they can with strangers.

6. Whence we may deduce another branch of pleasure growing from Reli­gious conuersation, [...] Reli­gious peo­ple. to wit, that by liuing togeather, they haue often yea conti­nual occasion and entercourse of such friendlie offices, as must needs entertayne and encrease the brotherlie loue, which is betwixt them, as fire is nourished with wood and coale. For first they liue togeather like bosome-friends, they meete often, they speake often courteously one to another; secondly they are alwaies doing and receauing good turnes from one another, they prosser their seruice, not as worldlie people doe, idly, and for the most part for their owne ends, but are really desirous to serue them in spiritual things; and ayme at nothing else in it, but to benefit their neighbours and brethren, and aduance the glorie of God. For we must n [...]t think, that Vertue and Sanctitie is so rigid and inflexible, as if it were of iron, or that it is alwayes mute, dreaming of nothing but of doing pennance. Rather in al occasions, but specially in conuersation with others, it is pliable and affable, the sweetnes of charitie inclining thervnto, and making people to con­descend, and accommodate, and enlarge themselues to their neighbours. What therefore can be more delightful, then to be thus continually endeauouring [...]o requi [...]e one another's courtesies, and striuing to ouercome their companions in charitable offices? specially where a man cannot wel [...]el whether it be better to ouercome, or to suffer himself to be ouercome in Charitie. So that that, which Aristotle affirmeth of Friendship in general, [...] is much more verifyed in this holie league of friendship: that though the ground of friendship be farre more noble [Page 452] and honourable, then the pleasure of profit which comes of it, because it is groun­ded in vertue and honestie, yet hauing so noble an ofspring, neither pleasure not profit is wanting, but rather it is very profitable in regard of the manie good offi­ces, which passe betwixt friends, and much more delightful, then anie thing grounded vpon a meaner motiue, because the vertuous actions and behauiours of our friend is no lesse pleasant vnto vs, then our owne.

Religious friendship assured.7. We may adde for a complement, and as it were a delightful fawce to the meate, which is heer serued in, that ordinarie friendship is subiect to manie brang­lings, by reason either of the difference of mens minds, or of their fashion and be­hauiour, or of their state and calling, or by age growing vpon them, or by desire of something which both parties cannot enioy, and manie such like accidents, which oftimes are cause of great fallings-out and much hatred, and make an vtter breach of friendship when they happen, and before they happen breed manie suspitions and iealousies, insomuch that there can be no solid comfort almost in anie worldlie friendship, specially the world being so generally infected with the poyson of self-loue, euerie one drawing to his owne ends, which is the absolute bane of al true league and friendship. The league, which is betwixt Reli [...]ious peo­ple on the other side, is ful of solid pleasure, because being grounded in charitie, and free from al priuate interest,Cass. Coll. 16. c. 3. it is not subiect to those dangers and casualties, which I spake of; but as Abbot Ioseph in Cassian sayth very wel, wheras al secular friendship (wherof there he recites seueral kinds) is fickle and vnconstant, that only is permanent and indissoluble, which is grounded in the likenes of vertue. This is not subiect to be broken by anie casualtie, distance of place, or length of time cannot shake it, nor death itself dissolue it.

8. And this pleasure, which I speake of, occurres vnto vs by conuersation with anie particular man among vs: what then shal I say of the whole familie, or Col­ledge, or house-hold? & of the ioy which is to liue in such companie? For who is there, that hath not experienced in himself, that as often as he hath beheld so manie of his Brethren in that decent,The plea­sure of liuing in such a communi­tie. Gen. 32.2. & graue, and deuout manner of habit and carriage, which is vsual among them, either singing in the Quire, or going in Procession, or set at a sermon or Exhortation, or working at their manual exercises, or sitting at board in their dining-roome, who is there, I say, that hath not found himself ouerioyed at such a sight, and sayd in his mind: These are the hoast of God, armies not of souldiers, but of sonnes of the Highest. This made S. Leo say, that it did exceedingly reioyce him, whensoeuer it was his good hap to behold a companie of seruants of God, & that in so manie Saints he felt the Angels present, & made no question, but God did visit them al with more plentie of his graces,S. Leo ser. de sua As­sump [...]. when they were al togea­ther, as so manie glorious tabernacles of God, so manie excellent members of the bodie of Christ, shining with one light. A saying worthie to be noted, in regard he stileth them, that are consecrated to God, tabernacles of God, and excellent mem­bers of Christ, hauing euerie one of them their particular light in themselues, but yet giuing a greater light, & much more contentment by it, when that, which is seue­ral in them, meetes with al the rest togeather, and diffuseth itself farre & neere by that coniunction, that next vnto the blisseful ioyes, which we shal haue in the loue and contemplation of God himself, we may truly ranke the ioy & comfort, which we finde in the loue and conuersation with out spiritual Brethren.

9. The Saint-like familie of holie Iob was a liuelie resemblance of it. For he had manie children, and they liued al in such a league of perfect loue togeather, that [Page 453] though euerie one of them kept a seueral house & familie, yet they were al of them, as it were, of one house-hold, and al things were common among them, they fea­ [...]ed one another (as the holie Scripture relateth) in their turnes, and euerie one had his day. So that they liued alwayes togeather in mirth & iolitie, & continual banckets. The sisters could not inuite their brethren, but were euer inuited by them, & did eate & drinke with them. After this manner, euerie Religious man is, as it were, conti­nually making a spiritual bancket for the rest of his Brethrē, with whome he liues; & the bancket is not set-forth with ordinarie dishes, but with exquisite vertues, & choice actions▪ & speeches of deuotion; they feast one another in their turnes, because euerie one doth reciprocally serue one another in the [...]ke kind. The chil­dren of Iob could in one day meete but once at one of their brethren's table; we feed at euerie one of our Brethren's table, and al at once, which is farre more. And as there were sisters among them; so if among Religious people there be anie that are inferiour, and somewhat more imperfect in vertue and feruour, as they were in sexe (of which kind certainly there be few in comparison of the rest, as among the children of Iob there were but three sisters for seauen brethren) though they haue not so much prouision of vertue as to be able to feast others, yet by reason of the brotherlie vnion, which is among them, they haue the happines to be feasted with the rest, and enioy for the present the pleasure of the feast, & bettering them­selues by litle and litle, furnish themselues with plentie, as I may say, of fat & mar­row; so that at last they also grow able & sufficient to inuite others.

Of the pleasure, which Religious men take in Learning. CHAP. XI.

THE ground of the pleasures, of which I haue hitherto spoken, is super­natural; it followeth, that we speake of one that is natural, to wit, Learning & varietie of al kind of knowledge; which how delightful it is, may he gathered by two things. First, if we consider the noblenes of knowledge, as belonging to the noblest part of man, & being the fruit of the mind & vnderstanding, & withal wonderfully enriching and embellishing it: Secondly, if we weigh, how proper and how agreable it is to the nature of man, to know & vnderstand. For (as Aristotle sayth) euerie man is naturally bent to desire know­ledge; & he maketh an argument to proue it by the loue,The [...] of kn [...] ­ledge is natural. Arist 1 Metaph. c 1. which we naturally haue to the particular senses, which are most vseful to bring knowledge, as to the sense of Seing and Hearing. Now if a man be so naturally inclined to knowledge, it must needs be a great pleasure to be learned. For commonly euerie thing [...]kes most contentment in that, which is most agreable to nature; as the chiefest pleasure, which birds haue, is to flye; fi [...]hes, to swimme; and in our bodilie senses, our eyes are most delighted with seing, our tast with tasting, our eares with Musical cōcent. Why therefore should not our wit and vnderstanding be farre more pleased with the search and knowledge of truth, which is the proper food of it, and the diet, which it must naturally feed on.

2. Insomuch that Aristotle did not stick to say,A [...]ist 2. [...] c. 5. that there was no other way to liue alwayes a contented life without sorrow▪ but to betake oneself to the studie of Philosophie, in regard of the abundance of pleasure, which i [...] affords. And no [Page 454] wonder,Commen­dation of Philoso­phie. if we consider the number, the varietie, the extent, the rarenes of the things, which Philosophie treateth of. For Philosophie being nothing else, but the search of Nature, as Nature extends itself farre and neere, & is admirable to consider, so vniuersal & so admirable is the studie of Philosophie, leauing nothing in Nature, to the bottome wherof it doth not endeauour to diue. First it considers the beginnings & causes of euerie thing, time, motion, place, things obuious & dayly in our eyes & in our hands, and yet withal so obscure & intricate, that no­thing more. It searcheth into the composition of man, soule & bodie, & al the properties & faculties of either part. It disputes of the earth, & of the ayte, & seue­ral affections therof, as of the windes, thunder, lightning, rayne, & the causes of them. It beholdeth the heauens, and whatsoeuer belongeth to the know­ledge of them, their greatnes, their light, and perspicuitie, the number of the spheres, the constancie of their motion, their power and influence into these inferiour things, for the continuance and preseruation of them. Among so manie things therefore, and infinit more, which cannot be numbred, but are exceeding­ly delightful, can anie man make anie question, but that a mind, that is giuen to the contemplation of so manie, so great, so admirable things, so farre aboue the capacitie of ordinarie people, turning and tossing them vp and downe on euerie side, can otherwise choose, but liue in a perpetual paradise? For can there be anie thing more absurd then to acknowledge, as we must needs, that our eares and our eyes take pleasure in their seueral obiects, and to think that our mind, by which our senses come to be capable of pleasure, hath no pleasure proper vnto it?The vulgar [...] in the ou [...]ide. For if it be delightful to behold a horse that is wel limmed, or a tree that spreads itself abroad with faire and large branches; why should it not be more de­lightful to contemplate the nature and essence of the horse or tree, seing in this second contemplation that is inuolued, which we see with our eyes, and much more and more excellent considerations? For as a picture, that is wel drawne and liuely set-forth in coulours, doth naturally delight euerie bodie that beholds it, but much more a skilful paynter, that besides the sight of the coulours, and draughts of the pensil, is able to iudge of the reasons of them, and the nature of the shadowes, and the conueniencie and proportion and connexion of euerie part of it: So in al things of this world, the vulgar sort beholds the outside of them, and rests there; they that are learned▪ consider that which is more inward, the nature, the properties, and seueral qualities, and dispositions of euerie thing, which as they are in themselues things farre more noble, so also more delightful, and indeed able sufficiently to entertayne anie man's thoughts, and accordingly al ancient Philosophers were so taken with them, that they thought no happines in the world comparable to this kind of studie. But Religious people haue yet one thing more, that giues the busines a sweeter relish, which no Heathen could arriue vnto, beholding al this world of things not so much as they are works of Nature, but as works of God the Authour of Nature; & entertayning themselues in contemplation of the Power, & Wisedome, and Loue of so great an Artificer in his works, as if they beheld al these his admirable attributs with their verie eyes; and what can be more pleasant or more profitable then such a sight?

The studie of Diuini­tie.3. And thus much of the contemplation of natural things, which wil easily put vs into the way of conceauing the pleasure, which must needs be farre greater in the knowledge of things Diuine, layd open vnto vs by the light of [Page 455] Diuinitie, which we finde diuided into three parts or branches, wherof one is called Scholastical, comprized and deliuered in a certain Method and way, in a manner, as humane Sciences; for the honour and commendation and sweetnes wherof, what can be sayd more then that the obiect of it is Godlines? and com­prehendeth al that, which the wit of man can arri [...] know touching the Vni­tie, Infinitie, Power, Immensitie, Simplicitie, Kn [...]edge, and Prouidence of GOD ouer euerie particular thing of this world, but chiefly concerning Saluation of mankind; and moreouer seueral processions, either inward, constituting three Persons in one Essence, or outward, in the Creation of al things; among which the Angels being the principal, it discourseth of their Nature, their Excel­lence, their Order and seueral Dictinctions. And Man also being a work of God next in dignitie to the Angels, hath his place and rank in this Disputation, where the End is discussed, for which he was created; and the meanes & helps ordayned for this End, chiefly the Grace of God, his Lawes & precepts, Vertues both Theo­logical (so called, because their obiect is God) and Moral, among which Iustice and the branches therof, are disputed at large, and whatsoeuer belongeth to the dutie of a Christian in matter of Contracts.

4. But that part of Diuinitie is most copious and most delightful, which dis­courseth of the mysterie of the Incarnation, & of the Sacraments, as effects therof, of the matter, forme, & efficacie of them, & also of the Ceremonies vsed in them, as conduits conveying the merits of the Passion of Christ to the benefit of our Rules. So that if the life of those, that are in heauen, be therefore blessed, because their mind is alwayes fixed vpon God; what pleasure must this science needs af­ford, which is perpetually thinking of the same God? with this difference that in heauen they cōtemplate him face to face without anie veyle before their eyes, heer they goe vpon grounds of reason & most assured principles of Christian Fayth.

5. The holie Scripture, The studie of Scrip­ture. S. Aug. in Ps. 145. a second branch of Diuinitie, is like vnto the former for pleasantnes of the subiect, & for authoritie farre aboue it. S. Augustin doth deser­uedly stile it the delight and riches of our soule; the riches, by reason of the fulnes and abundance of al goodnes requisite for the instruction and direction of man in the course of vertue, the delight, in regard of the vnspeakable sweetnes, which is in it; in which respect also else-where he sayth:Id. l [...]b. 9. Conf. c. 4. It tasteth like honie, of the heauenlie honie, and is lightsome by the light, which it partaketh of God. S. Hierome in his Epistle to Rusticus a Monk, where he giueth him instructions to good life, compa­ring holie Scripture to an orchard,S. Hier. Ep. ad Rust. exhorteth him to gather the seueral fruits ther­of, to feede himself with those daynties, to solace himself with holding them in his armes.S Bern. ser. 67 in Cant. S. Bernard likeneth this holie Word of God to a bancket excelling in three things,‘delightful to the taste, solid in respect of nourishment, & effectually medi­cinable: the sweetnes of the sound of his words, delights our affections; the co­piousnes of their seueral senses, fattens & nourisheth the mind; the deapth of the mysteries contayned in them, exercising our vnderstanding and keeping it in awe, wonderfully alayes the swelling of puffing science.Cass. Coll. 8. c. 8. Abbot Serenus in Cassian com­pareth holie Scripture excellently wel to a fat & fertil peece of ground yealding varietie of fruits, wherof some are to be eaten raw from the tree, others by reason of the natural harshnes of them are not so pleasant, and perhaps are also hurtful, if they be not first set ouer the fire, & softned, and brought to a milder temper; others may be vsed both wayes, & are not distastful raw, and yet qualifyed by the heate of [Page 456] the fire, are more pleasant & more holesome.’ For in like manner the holie Scrip­tures containe some things which yeald good nourishment, taken as the letter sounds; others, if they be not explained by some declaration, are rather hurtful; finally others againe may be vsed both wayes. Thus sayth Cassian, and truly.

6. For that which men [...], haue left written, differeth from holie Scripture, in that men declare their [...] by words; but God as Authour and directour of al things, & al mens actions, vseth the verie things themselues and actions to declare his secret intentions by them. Which causeth so much varietie of senses in holie Scripture; the delightfulnes wherof is excellētly wel expressed by S. Gregorie vpon these words of Iob; Iob 22.26. Then vpon the Omnipotent thou shalt flow with delights. To flow with delights vpon the Omnipotent, sayth S. Gregorie, is in his loue to be filled at the bancket of holie Scripture. S. Greg. 16. Mor. c. 9. In the words wherof we meete with so manie seueral delights, as we conceaue di­uersities of senses for our benefit, feeding sometimes vpon the bare historie, sometimes vpon the Moral Allegorie, which lyeth hidden, as the marrow, vnder the context of the letter; some­times raysing ourselues in contemplation of higher things, which in the darknes of this present life giueth vs, as it were, a glimse of the light of Eternitie.

7. This is the life, which Religious people leade in perpetual delights & pleasures, the true & solid happines wherof S. Iohn Chrysostome setteth forth liuely in a certaine Homilie, where discoursing at large of the cōforts of a Monastical life, & in parti­cular of the pleasure,S Io. Chrys. Hom. 69. in Matth. which they take in Prayer and Contemplation, at last he des­cendeth to this, which they take in the studie of Scripture. Nayled to those sacred Bookes, sayth he, they take exceeding comfort in them. For most commonly, when they come out of the Quier, one betaketh himself to conuersation with the Prophet Esay, another with the Apostles; another readeth and contemplateth some thing in God or in his creatures, of things visible and inuisible, of the miserie of this life, of the happines of the life to come. They set not themselues to feede vpon the boyled flesh of brute beasts, but vpon the words of God, sweeter then honie and the honie-combe. This honie was not gathered by wilde bees, nor digested into their hiues, as their manner is; but the grace of the Holie-Ghost distributed it among the minds of Saints in steed of the combe, and the hiue, and those litle toulles, that whosoeuer would, might with ease eate of it. Like bees therfore they flye about the honie-combes of the holie Bible, and receaue great pleasure in them. Thus S. Iohn Chrysostome.

The studie of the Fathers.8. The third branch of Diuinitie, is the studie of the holie Fathers, who, as they were eminent for learning, and holines of life, & eloquence, haue left so manie mo­numents of learning behind them, that a man may spend his whole life time with pleasure in turning them ouer, & find more then he can haue time to cōpasse; God hauing moreouer prouided, that, as in a great bancket euerie dish hath his seueral re [...]h, so among these great writers euerie one should haue his particular strayne of sweetnes to auoyd satietie. For if we compare the Greek Fathers one with an­other, we shal finde the style of S. Basil to sauour of learning, & abound in precepts of sanctitie: S Gregorie Nazianzen more profound entring familiarly into the deepest mysteries,The Greek Fathers compared among themselues & declaring them in weightie tearmes & sentences. S. Athanasius is more facile, yetful, and with an equal style alwayes like himself, teaching with a great deale of authoritie. Epiphanius is eager against Hereticks; Theodoret plaine & careful in exposition of Scripture. S. Iohn Damascen ful of learning, & expert in explaining the hardest points of Faith. S. Iohn Chrysostome, as his name giues vs to vnderstand, eloquent & popular, easily insinuating himself into peoples minds; & with the co­piousnes of his quaynt words, as with a torrent of Eloquence; carrying his Audi­torie whither-soeuer he pleaseth.

[Page 457]9. Among the Latin Fathers,The Latin Fathers. S. Cyprian hath a neate & copious style, & yet no­thing too much, but graue & weightie, and (as S. Hierom's censure is of him) his speech runnes sweetly and quietly on, as a cristal-fountaine; and S. Augustin doth deser­uedly stile him the sweetest Doctour. S. Hierom. Ep. 1 [...]. S. Ambrose hath a peculiar manner of expressing himself, very sententious, with choyce words knit cleanely togeather, that a bodie may iustly think when he reades him, that he heares a Diuine making an Oration, or an Oratour speaking like a Diuine; in commendation of whose sweetnes we shal need to say no more, then that God did seeme to foreshew it by that strange accident, which we find recorded of him, when a swarme of bees lighted vpon his mouth, when he was a childe. The style of S. Hierome is learned, ful of wit and examples of Antiquitie, expressing in natural colours, whatsoeuer he vndertakes, either for the litteral exposition of holie Scriptures, or Moral precepts for al kinds of states, or in commendation or disprayse of anie thing, or in exhortations to vertue; in al which he is so eminent, that his eloquence seemeth more Diuine then humane. S. Augustin is copious, ful of varietie, and withal facil, expert at al hands, both to dispute the profoundest questions, and to speak plausibly to the people; and in his Sermons both instructeth and moueth with a great deale of grace. Who can place his words more weighti [...]y, in better order, and come off more roundly then S. Leo? whose speaches are alwayes ful of maiestie, and come, as it were, thundering out of his mouth. S. Gregorie is altogeather Moral, & won­derful rare in that kind, entertayning his reader with varietie of sweet examples and similitudes, and instructing him in the course of vertue with profound lear­ning, and drawing him on to reade him by the pleasant and copious manner, which he hath, of declaring himself. What shal I say of S. Bernard? who is worthily called the Melli [...]luous Doctour; and is ful of spiritual documēts of highest perfection, and enterlaceth the sentences of holie Scripture so naturally with his owne dis­course, that a man would think, he speakes nothing but Scripture, or that the holie Scripture makes vse of his tongue, as an instrument to declare itself; which is both graue, and pleasant, and wonderful effectual. And not to hold the reader anie longer, this doth sufficiently proue that which I sayd before, that euerie Fa­ther hath his particular delightful manner of expressing himself, and that so much varietie must needs make the pleasure, in reading them, the greater, as it were wal­king out of one garden into another; & by the often change of so manie curiosities as be in them, preuenting al wearisomnes, which might creepe-in vpon vs.

10. And certainly, if, when they liued heer on earth, it could not but be an exces­siue comfort to deale with anie one of them, and to conuerse with men of so great worth as they were, can we think, [...]he pleasure is lesse now they are in heauen? Me thinks it should be farre greater; both because the discourses, which are penned, are alwayes more elaborate & mor [...] [...]fined then that, which is deliuered by word of mouth ex tempore; and the glorie, [...]ich they now enioy, doth adde weight and authoritie to their writings. To cōclude therefore this discourse of the three Bran­ches of Diuinitie, I desire only people wil reflect, that, wheras the vnderstanding of matters so sublime & specially of the holie Scriptures doth come vnto vs more by being humble & long acquainted with spiritual things, then by strength of wit & assiduitie, it must needs be euident, that Religious people are so much the better disposed for the comfort, which may be had in that kind of studie, by how much they haue more plentie of efficacious meanes to enrich themselues with the ver­tues, which prepare the way vnto it.

Of the ioy, which Religious people take in the good of their Neighbours soules. CHAP. XII.

MOst Religious men haue yet another comfort, which goeth beyond al carnal and earthlie comforts: when hauing had occasion to labour in cultiuating of numbers of Soules, they see them for­sake their vicious courses, and take to vertues, or in sanctitie of life dayly to aduance themselues, and encrease in the seruice of God. Who can expresse the ioy, which this doth breed? or the teares, which it oftimes draweth from our eyes? For if, as the Prophet sayth, Conquerours exult, when they haue taken a prey, Es. 9.3. what greater exultation can there be, then in such a conquest, & such a prey? For in other victories the prosperous successe of one partie, is losse to the other; heer the benefit, which comes to vs, is beneficial also to our neigh­bour; and the good of our neighbour, the encrease of our ioy. Witnes the labour, the sollicit [...]e, the care, which most commonly this fruit doth cost vs; wherof the Apostle writeth thus to certain Disciples of his: My little children, whom I tra­uail withal againe, vntil CHRIST be formed in you; comparing himself to a woman with child,Gal. 4.54. to expresse the time, and labour, and payne also, which often accompanieth this charitable busines. And consequently there can be no doubt, but that, which our Sauiour sayth in the Ghospel, agreeth also to this child-birth: A woman, when she breedeth, hath sorrow; but when she hath brought forth, now she remembreth not the pressure, Io. 26.21. by reason of the ioy, because a man is come into the world. But heer the ioy is farre greater, because man is not borne into the world, but in verie deed into heauen. For the life of the bodie is short, but the life of the Soule, eternal. And what ioy, think you, should we conceaue of this euerlasting fruit, seing we find a Heathen Philosopher reioycing at the temporal progresse of his Disciples,S [...]n. Ep. 34. and esteeming it a very iust and reasonable cause of ioy? ‘If a tree, sayth he, when it is come so farre as to bring forth fruit, reioyceth the husbandman; if a shepheard take pleasure to see the fruit of his flock; if euerie man beholding the child, which he nurseth, delights in the growth of his child, as in his owne; how dost thou think it fares with them, that haue nursed vp wits, when knowing the tender beginnings of them, they behold them suddenly flourish?’ Thus spake this Heathen Philosopher of the brickle, & [...]ort, & momentarie fruit, which he could arriue to know. The fruit of our lab [...]s is spiritual & immortal; so that if, as our Sauior testifyeth, there be ioy in heauen vpon one sinner doing pennance, is there not the like cause of reioycing on earth, when we see a man either cōuerted to do pennance for his sinnes, or established in vertue, and taking great strides to perfec­tion? Doubtlesse there is. For certainly in this one, we haue manie causes of ioy & cōfort, the glorie of God, the saluation of our neighbour, whom we are cōmanded to loue as ourselues; a ioyful & most admirable representation of the Diuine good­nes, & clemēcie, & patiēce, not only in bearing with the lost sheep, but in bringing [Page 459] it againe to the fold vpon his shoulders; of which goodnes and clemencie we are witnes and spectatours. Finally, it is no smal encrease of ioy, that we find our­selues made partners in some measure, in so great and so noble a work, and able,1. Cor. 3.6. in a manner, to glorie with S. Paul, and say: I planted. For it is natural for euerie bodie to loue and take delight in that, in which he hath taken some kind of paynes; and the more excellent the work is, the more pleasure he takes in it. And what greater work can there be, then to make men Saints? a work not only proper to God alone, but the greatest of al his works; a work, wherof S. Paul reioyced in the Philippians, saying of them: My ioy and my crowne; and in the Corinthians, 2. Cor. 1.14. stiling them his glorie in the day of our Lord; and to the Thessaloni­ans: What is our hope, 1. Tess. 2 19. and ioy, or crowne of glorie? Are not you, before our Lord IESVS CHRIST in his coming? For you are our glorie and ioy. Wherefore seing Religious people labour so diligently in this haruest of Soules, and haue so manie peculiar helps towards the reaping of the fruit of it (as we haue shewed in the precedent Booke) their ioy and comfort in it must also necessarily be both most assured and continual.

Of the Hundred-fold promised to Religious people. CHAP. XIII.

THat which we haue hitherto sayd of the pleasantnes of a Religiou [...] course of life, is very admirable; Yet one thing remayneth behind, more to be valued then al the rest, as contayning indeed al other things; and hauing it, we may iustly make account we haue al. This is the large,Matth. 19.19. and ample, and magnificent promise, which Truth itself makes vs in these wordes: Euerie one that shal leaue father, or mother, or brethren, or sisters, Marc 10.30. or house, or lands, shal receaue a hundred-fold in this life. Of which promise S. Bernard discoursing sayth,S. Bernard. s [...]r. E [...]ce nos. and very truly: ‘These are the words, which haue per­swaded men through the whole world, to contemne the world, and embrace vo­luntarie Pouertie; words, that fil Cloysters with Monks, Deserts with Anchorets. These, I say, are the words which put Aegypt to pillage, & robbe it of the best ves­sel it hath. This is that liuelie and efficacious word, conuerting soules by a happie ambition of sanctitie and faithful promise of truth. Finding therefore so great a promise vpon record, and knowing withal that he that makes vs this promise, cannot fayle of his word, nor forget how fa [...]re he hath engaged himself, it con­cernes vs, diligently to search into the riches of it, and acquaint ourselues throughly with the treasure which it containeth.’

2. Cassian in his last Collation relating a discourse of Abbot Abraham, Cass. Coll. vl [...]m. c. vltimo. sayth that the words of this promise are to be vnderstood plainely as they sound, to wit, that we shal receaue the verie things which we leaue, in quantitie multiplied. ‘For, sa [...]thl [...], A hundred-fold re­payed in [...] whosoeuer contemning the loue of one father, or mother, or child, for Christ's sake, doth passe into the most sincere loue of al those that serue Christ, shal receaue a hundred-fold in quantitie of brethren and parents, that is to say, for [...]ne [Page 460] he shal find so manie fathers and brethren, that wil loue him with a more ardent and more eleuated kind of loue, and shal be also enriched with possessions and lands in like manner multiplied; that is, whosoeuer abandoneth one house for the loue of Christ, shal possesse innumerable Monasteries as his owne in al parts of the world, and enter vpon them as vpon his owne land of inhe­ritance. For how doth not he receaue a hundred-fold, and (if we may be so bold as to adde anie thing to the words of our Sauiour) more then a hundred-fold, that forsaking ten or twentie seruants that wayte vpon him by force, and are scarce to be trusted, is attented euer after with the volun­tarie seruice of so manie men wel borne and of honourable descent?’A notable saying, comprehending not only Religious people that haue reuennues in common,B [...]d. de Natali S. Benedicti. but al in general, euen those that professe the strictest Euangelical Pouertie that can be, and haue nothing either in priuate or in common; for these also haue their hundred-fold of almes, which the faithful bring-in vnto them abundantly of deuotion. ‘Let vs giue care (sayth S. Bede discoursing of this kind of Pouertie) to the ioyful promises of our Lord and Sauiour, let vs see how out of the special fauour of his goodnes he promiseth them that follow him, not only the rewards of eternal life, but excellent guifts also in this pre­sent life. Euerie one that shal leaue house, or brethren, or land, for my sake, shal receaue a hundred-fold.’ For he that renounceth earthlie loue and possessions to follow Christ, the more he profiteth in his loue, the more he shal find that wil be glad to embrace him with inward affection, and maintayne him with their outward substance. The first degree therefore of this hundred-fold in this world, is to re­ceaue it euen in these outward things.

3. But the inward treasures which God bestoweth vpon vs are farre grea­ter and more to be esteemed;S. Hierome 3 in Matt. to wit, a sweetnes and satietie in our soules, incomparably better then al earthlie pleasure. S. Hierome conceaued right of it, and sayth, ‘that the promise of our Sauiour is to be vnderstood in this sense, that he that forsaketh ca [...]nal things for our Sauiour, shal re­ceaue spiritual, which, for the worth of them, are in comparison of earthlie things,Spiritual thing a hund [...]d times better then temporal. as a hundred for one.’ And what shal we need to stand alleaging manie authorities? If it be pleasure which we seeke in these earthlie things, we see where it is to be had farre more abundant and more solid. For this is the tenure of the promise of our Sauiour: looke how much contentment a man receaued in his parents, and brethren, and kinsfolk, and acquaintance, or in the pleasantnes or fruitfulnes of his lands and territories, or in the vse and possession of whatsoeuer other thing he was maister of in the world, he shal haue the self same contentment in Religion, a hundred-fold more added vnto it.

S Gregorie [...] in Eze [...]h.4. S. Gregorie in one of his Homilies deliuereth this which we are saying, and addeth moreouer that this Hundred-fold consisteth in a kind of habitual ioy and contentment of mind,P [...]fection a l [...]ge hundred-fold. giuing a man as much and much more satis­faction in pouertie, then the richest men of the world can find in al their wealth and abundance. His words are these: ‘Holie men do not forsake earthlie things, to the end they may haue the self same in this world multiplyed; for whosoeuer doth forsake earth out of an earthlie intent, doth not forsake [Page 461] earth, but desire it. Neither is it to be vnderstood, that he that forsaketh one wife, shal receaue a hundred; but in the name of a Hundred-fold we vn­derstand Perfection, because whosoeuer despiseth earthlie and temporal things for God, receaueth heer so much perfection in his soule, that he desireth not the things which before he set at naught, and in the world to come he arriueth to the glorie of life euerlasting. He receaueth therefore a hundred times ouer that which once he gaue, because he receaueth the spirit of perfection, which maketh that he wanteth not earthlie things, though he haue them not;He that desireth nothing, is not poore. for he is properly a poore man, that wanteth that which he hath not. He that, when he hath not a thing, doth not desire it, is rich; for pouertie consisteth in the penuriousnes of one's mind, not in the quantitie of that which he possesseth; and he is not poore, that is not encumbred with pouertie. Cassian hath the like saying,Cass. Coll. vltim. c. vltim. and discourseth of the sweetnes of this Hundred-fold in this manner: Certainly a man shal receaue a hundred times more sweetnes by contayning himself from marriage, then people haue in the act of marriage. And for the contentment which they haue in the possession of one house, or one peece of land, he shal haue a hundred times more ioy of the riches which he shal possesse by being the sonne of God by adop­tion,Incom­parably more s [...]eetnes in Spiritual things. by vertue wherof he entreth vpon al that which belongeth to his eternal Father and possesseth it as his owne, and in imitation of that true Sonne sayth with like loue and vertue; Al which my Father hath, is mine; and enioyeth it without paynful care, or distractiue sollicitude, quiet and secure, as it were his owne in­heritance, these words of the Apostle sounding dayly in his eares:Iohn 16 15. Al things are y [...]rs, whether the world, or things present, or things to come; and that of King Salomon: Of a faithful man the whole world is his wealth. 1. Cor. 3.22. Thou hast therefore the reward of a Hundred- [...]old layd downe before thee in the greatnes of the merit, and in the in­comparable difference of the worth and qualitie. For as if for a certain weight of brasse, or iron, or other grosser mettal, a man should returne the like weight in gold, he might wel be sayd to haue rendred more then a hundred-fold: So when for the contempt of earthlie loue and pleasure a man is rewarded with spiritual ioy, and the pleasure of most excellent charitie, though the number were alike, yet it is a hundred times greater and better.’ This was Cassian's opinion in this bu­sines.

5. And S. Augustin doth not only approue of it,S Augustin Ep. 89. q. 4. but sticketh not to say further, that the pleasure of Religious people is more then a hundred times as great; and that the number of a hundred, being the perfectest of al other numbers, comprehendeth al that can be had or wished; and that the saying of the Apostle is verifyed in them: As hauing nothing, and possessing al things. And else-where he repeateth the same;2. Cor. 6.10 [...]. and addeth moreouer, that such as were poore in the world, and had little or nothing to leaue, shal not be excluded from this happines, but al shal be partakers of so ample and so abundant a a reward of pleasure, which maketh the ioy of the hundred-fold incompa­rably greater. And to this effect he construeth those words of the Psalme: There sparrowes shal make their neasts;S. Augustin [...] 103. vnderstanding by sparrowes, which are little birds, the poore and little ones, that hearing the words of the Ghospel (Go sel al that thou hast, and come follow me) embracing [Page 462] it with al their hart, resolue neither to marrie, nor to trouble themselues with care of children, nor to tye themselues to anie certain dwelling, but to liue in common. What therefore (sayth S. Augustin) haue these sparrowes forsaken?They that had [...]thing [...]leaue, [...] also a hun­dred fold. what great matter haue they forsaken? One of them turnes to God; he leaues his father's poore cottage, perhaps scarce a bed in it, or a chest. Let vs not crowe ouer him; let vs not say: Thou hast left nothing. He that hath for­saken a great deale, let him not be prowde of it. ‘We know that Peter, when he first followed our Sauiour, was a fisherman; what could he forsake? or his brother Andrew, or the sonnes of Z [...]bedee, Iohn and Iames? for they were also fishermen; and yet what did they say? Behold we haue left al, and fol­lowed thee. Our Sauiour did not answer him: Hast thou forgotten thy po­uertie? what hast thou left, that the whole world should be turned-ouer vnto thee? He forsooke a great deale, my Brethren, he forsooke very much. He for­sooke not only al that he had, but al that he desired to haue. What man is there so poore, that doth not swel with the hopes of this world? who is there that doth not dayly couet to encrease that which he hath? This couetous mind is that which they cut off. It was once ayming at an immensitie of wealth; they confined it; and shal we say they left nothing? No certainly; Peter forsooke the whole world, and the whole world was turned-ouer vnto him, as hauing nothing, and possessing al things.’ Manie doe the like; they that haue little, doe this, and become fruitful sparrowes. Al this is of S. Augustin, So that we may iustly conclude, that Religious people haue a promise, not only of a hundred times as manie goods, and a hundred times as much pleasure and happines by these goods euen in this life, but vnder the title of a hundred-fold, they haue a promise of the whole world.

6. Which is a rare and excellent thing; and yet there is an other degree of this hundred-fold, and indeed the highest that can be thought on, compre­hending not only the world,God alone hundred fold [...] and al that is in it, but God, the Authour of the world. So S. Ambrose vnderstandeth this hundred-fold to be God him­self; because he that forsaketh al, beginnes to possesse God. He (sayth S. Am­brose) is the perfect reward of Vertue, not counted vnto vs one by one to an hundred, but in the value of perfect vertue;S. [...] Ps. 1 [...]. and giueth an example in the Tribe of Leui. For by commandment of God himself, there being no portion of land set-out for them among the rest of the Tribes,Deut. 10. & 18. God promised, that he would be their part and possession, and often renewed the like promise vnto them. Wherupon S. Ambrose speaking of this their honourable and delightful inheritance, sayth in this manner: ‘He that hath God for his portion, is maister of al that is in Nature. In steed of land, it is enough that he enioyeth himself; that is a good reuenew vnto him, which cannot perish. In steed of seueral dwellings, it is sufficient, that himself is the habitation and temple of God, then whom nothing is more pretious. For what is more pretious then God? This is a portion to which earthlie portions cannot be compared.’ What is more noble then a Hea­uen [...]ie guest▪ What is more happie then a Diuine possession?

7. This and much m [...]re sayth S. Ambrose of this Hundred-fold, and parti­cularly that they that haue forsaken al, are farre more rich, then al the wealthie men of the world, because though their lands and dominions extend neuer so farre, yet they haue their bounds, and pay more out of them, then the profit of [Page 463] them comes to: but, sayth‘S. Ambrose, he that hath nothing, and serueth God only, hath his inheritance aboue the earth, where land doth not confine him, nor the sea bound him. Which being so, how can the wealth of anie King, or the earthlie riches, and commodities, and pleasures of anie man liuing, be comparable to the riches and pleasures of a Religious life?’

8. We might bring manie examples to this purpose; but that which hapned to Arnulphus a Cistercian Monk,Arn [...]l [...]us shal supply for al, whose wonderful conuersion is recorded in the historie of that Order. He being nobly borne, and a wealthie man in the world, bred vp in al manner of dainties, touched in a Sermon of S. Bernard, became a Monk in the Monasterie of Claire-vaulx. And in that poore and austere kind of life, among other infirmities being once grieuously tormented with the cholick, he lay for a good while togeather in a swound and speechles; and at last coming to himself, he cryed out alowde: Al it true, which thou hast sayd, ô Lord IESV; and repeated it very often. They that were about him, much am ze [...], asked him how he felt himself; but he gaue them no other answer but as before: Al is true, which thou hast sayd, ô Lord IESV. And some of them whispering to themselues, and saying that they feared he was distracted with his paine, and spake idely, he spake thus vnto them: ‘That which I said, I sayd in my perfect senses; for our Lord in the Ghospel hath promised, that if a man renounce the wealth of this world, and al conuersation with his kindred, for his loue, he shal receaue a hundred-fold in this life. And this I find now by experience. For this very excessiue sharp torment is so sweet vnto me for the hope of the mercies of God which I feele in it, that I would not haue been without this grief, not only for al the world which I left, but not▪ if it had been a hundred times as much more. And if I, that am a wicked sinner, feele that these paynes are a hundred times sweeter vnto me, then al my ancient worldlie happines, what is that which good and feruent Religious people haue in their spiritual ioyes and comforts? For it is most certain that anie spiritual ioy, though it be but in hope, is a hundred thou­sand times greater, then whatsoeuer secular ioy actually possessed.’ These were the words of this holie man: and when he spake them, al that heard him, were much astonished, specially to heare a man, that had no learning, conceaue and vtter such things so pertinently; and thereby they were the more assured, that what he sayd, came indeed from the Holie-Ghost, that dwelt in his hurt.

A comparison of Religion with Paradise. CHA [...]. XIIII.

I Wil conclude this discourse of the pleasantnes of a Religious life with a conceit of S. Antonin's, who was both a very learned man, and a great Saint. He therefore in one of his Treatises, where he discourseth at large of this state of life out of the principles of Diui­nitie, among other commendations which he giues it, sayth, it is like the terrestrial Paradise, a place of ioy, and pleasure, and delight, planted by the hand of God, the greatest and powerfullest Artificer that ca [...]e, and fullest of [Page 464] knowledge;God plan­ted this Paradise o [...] Reli­g [...]. & planted to the end that man should leade a most blisful life in it. Re­ligion yealdeth nothing to paradise, for as much as concerneth the dignitie of the Authour of it: for so great a thing as Religion is, could not haue been inuented but by God, nor conserued to this day by anie other power or wisdome. This so holie & wholesome kind of life is his guift, he put it into the thoughts of men; He is the authour of this counsel and practise of making Vowes, and instilles into euerie man's mind the desire of vndertaking such a kind of course; he giues per­seuerance and victorie in temptations; he orders the rules and seueral consti­tutions and al things belonging to this Sate; and consequently it cannot be but that the whole worke proceeding from a fountain of so great wisdome and goodnes, must needs be euerie way perfect and compleate, and flow with ful streames of happines.

2. In that first garden and orchard of pleasure, God planted al kind of trees, fayre to behold,Fruits of this Para­dise. and pleasant to tast of, that no kind of delight might be wanting in it. Heer we haue plentie of spiritual fruits, much more delightful to the eyes and palate of our mind; to wit, the securitie of a sincere and vpright Con­science, light of Vnderstanding to discouer things of an other world, the solaces of Prayer and Contemplation, and manie other things which we haue mentioned before, yealding excessiue contentment both by the varietie & dignitie, which is in them.

The Grace of God the Tree of life.3. Heer wanteth not the Tree of Life, which S. Antonine wil haue to be the Grace of God, in regard that the State itself is not grounded in Nature but in Grace, & con­teyneth within itself manie easie and obuious wayes both to produce and encrease dayly the self-same Grace. And as in Paradise the ayre was alwayes of an euen tem­per, neuer excessiue hot, nor excessiue cold, there was neither hunger nor thirst, nor aguish distemper, nor anie other thing that could be distastful for the bodie: So in Religion we find peace and tranquillitie of mind, free from al turbulent mo­tions and distempers, and a constant kind of disp [...]sition and euennes of our in­ward carriage, which if it were pleasing to the bodie, much more to the mind. As for the foure Riuers that flowed out of Paradise, S. Gregorie telles vs,S. [...] [...] In Marc. c. 27. that they signi­fie foure Vertues, wherewith while our hart is watered, the heate of al carnal de­sires is alayed.

The bene­fit of Com­panie.4. Let vs see how that agreeth to Religion which God sayd of Man: It is not good for man to be alone; let vs make him a help like to himself. What doth this signify but the help which euerie one findes in the companie of his Brethren for the benefit of his owne soule, and for the more profitable assistance of his Neighbour? Certainly it is not good for a man, that desi [...]eth vertue, to be alone; rather it is dangerous and hurtful, both because it is more easie for the Diuel to supplant him, and himself is more apt to be wearied with the labour [...] vertuous course of life; & a man can­not but want sometimes good counsel, and good example. Great therefore is the help which Conuersation with our Brethren doth yeald vs; and is more like our­selues, then the help which was made for Adam; because that was only like in na­ture, heer the Sexe is the same, and our habit, and orders and al things els are al [...]ke.

5. If we looke also into the inward disposition of mind, in which our first Father was at the time of his creation, we shal find no smal resemblance of it in Religion. S. Io [...]n Chrysostome discoursing of the happines of Monks, and comparing [Page 465] them with Adam while he liued in Paradise,The in­ward disposition of mind better in Re­ligion. expresseth it in these words: W [...]y should these be in worse case then he, when before his disobedience he was busied in working in Paradise? He was troubled with no worldlie care, no more are these, He conuersed with God with an vpright conscience, and so doe these, and so much the more freely, by how much they haue greater grace bestowed vpon them by the guift of the Holie-Ghost.

6. Finally S. Bernard discoursing of the delights of this Paradise, S. Iohn Chrysost. Hom 69. sheweth with­al the way and meanes which we must take to come vnto it; and it is reason we should learne of him. Do not think, sayth he, that this Paradise of inward pleasure is anie corporal place.S. Ber l. 1. de Conuers. Cleri. c. [...]. We must not walk with our feete into this garden, but with our affections. It is not commended for store of earthlie trees, but for the pleasant and comelie plants of spiritual vertues. ‘It is a Garden enclosed, where a sealed fountaine is deriued into foure branches, and one veyne of wisdome spreads itself into foure seueral vertues. There beautiful lillies spring forth; and when the flowers appeare, the voice of the Turtle-doue is heard. There the Spikenard yeal­deth the Spouse a most fragrant smel, and al other spices abound, while the South­wind bloweth & the North-wind is shut out. In the midst is the Tree of Life, the Apple-tree mentioned in the Canticles, more precious then al the trees of the woods; the shade wherof cooleth the Spouse and the fruit is sweet in her throat. There the brightnes of Continencie, and the knowledge of sincere truth enlight­neth the eyes of our hart, & the melodious voice of the inward Cōforter giueth ioy and gladnes to our hearing. There the pleasant Sent of a fruitful field which God hath blessed, doth as it were beate into the nostrels of our H [...]pe. There we haue a tast of the incomparable daynties of Charitie, and eate greedily of them; and the thornes and brambles wherewith it was pricked before, being now cut downe, and our soule annoynted with the oyle of Mercie, it reposeth happily in a good Conscience. And al these things are not reckoned among the rewards of the life to come, but are part of our hire in this temporal warfare, and bel [...]ng not to the future, but rather to the promise of the Church which now is. For this is the Hun­dred-fold which euen in this world is bestowed vpon those that contemne the world. These are the words of S. Bernard, the bare rehearsal wherof whom should is not in reason moue to labour for so great blessings, and to resolue for euer to liue where there is such plentie of happines?’

7. And yet we haue no great cause to wonder, that Religion should be so like the terrestrial Paradise, Religion a heauen [...]pō [...]th. seing it is like to Heauen itself, which is in farre greater ho­nour. For indeed if we looke wel into the nature of a Religious life, it is a liuelie patterne of that happie and blisseful habitation, and resembleth it in al points as neer as possibly the liuing in this world can come neere vnto it. And because I wil not haue anie man think that I speake this of my owne head,S Lau Iust. [...] pers. Mon. c. 6. S. Laurēce Iustinian shal speake for me, who hath a long & eloquent discourse to this purpose in the booke which he wrote of Monastical perfection; and among other things he sayth thus in expresse words: In al human things, and in this pilgrimage of ours, there is no such liuelie picture of our heauenlie Countrey, as is Monastical conuersation, and a Congregation dedicated to the seruice of God. S. Basil [...] Const Mon c. 16. And then confirmeth this his [...] with manie solid & euident proofes; which whosoeuer wil, may reade in him And [...]. Basil was directly of the same opinion; for hauing made a long disc [...]se of the excel­lencie of a Religious life, in the end he concludes, that vpon earth there is [Page 466] not anie thing so great or so beautiful, as to deserue to be compared with it, and that therefore we must seeke to heauen to haue a likenes of it; because as in hea­uen al things are incorruptible, so also among Religious people; and as the Cittizens of heauen loue intirely togeather, so doe Religious people.

8. The first reason therefore of similitude between Heauen and Religion, if we follow S. Basil, Matt. 22.30. is Incorruption, that is, Chastitie, because as in heauen, they neither marrie, nor are giuen in marriage, according to the saying of our Sauiour, so neither in Religion.Incorrup­t [...]n and Charitie, [...] the properties. The second reason is Charitie, and that perfect loue and vnion, which is betwixt those happie Saints of heauen, grounded not in nature, or anie natural inclination or motiue, but in God alone, and his onlie loue. And what is there vpon earth that doth more perfectly resemble this loue then Religion? where people do so absolutely concurre in the self-same mind and opinions, and haue al manner of things so common among them, and loue so entirely togeather, that (as I haue often sayd, & must often repeate it) they seeme not to be manie soules, but one soule in manie bodies, knit and vnited togeather, not for natural reasons or human respects and ends, as marchants, soldiers, and the like, but meerely vpon Charitie, meerely for the loue of God. This Charitie, as the Apostle spea­keth, neuer sayling, 1. Cor. 13 8. shal last with vs in heauen, and be the self-same there, which is heer vpon earth; and consequently while we are on earth, it liuely representeth the state which we shal inioy in heauen.S. Io Chry [...] S. Iohn Chrysostom speaking in commen­dation of Religious people, doth not stick to say, that they haue made choyce of a heauenlie kind of life, and are not worse disposed then the Angels (for so are his words) because as in the Angels there is no distemper, neither do some grieue while others reioyce, but are al of them ioyful with one and the self-same gladnes and quiet, so it hapneth for al the world in Monasteries. And S. Basil deliuering his mind yet more plainly, compareth the life, which Religious people leade in common, with the life of the Angels, and giueth this reason for it, because al enioy the self-same spiritual riches and treasures; which, because they are spiritual, may without diminution be equally possessed by al, and therefore, sayth he, Religion is a liuelie representation of heauen, and giueth vs a tast in this life of the happi­nes which is to come.

Obedience9. What shal we say of the similitude which Religion hath with that perfect subiection, in which al that are in heauen liue vnder God, al their wils being wholy and most admirably absorpt in his wil, and holding it for the onlie rule of al their actions and motions? For in like manner Religion cutteth off and rooteth out by the vow of Obedience al wil of our owne; and by vertue of that vow, the wil of God, by the ministerie of man, swayeth and ruleth in al things.

Pouertie;10. Pouertie also hath a hand in this resemblance; for as they that are in hea­uen take no thought for gold nor siluer, but mind only the spiritual treasures which they enioy:And Vni­ [...] so Religious people shake off al earthlie things, and glorie most of al, that they are maisters of nothing.

11 Moreouer in that heauenlie Palace al haue one kind of employment, and one busines, to wit, to loue God, and continually to prayse him. This is that which Religion [...] people also ayme at, and labour for; to this end they forsake the world, [...] to attend & see that God is sweet; to this they wholy apply themselues, and this is the reason, as S. Denys writeth, why from the beginning they were called Monks, to the end their name, deriued from vnitie, might signifie the vnitie of the Soule [Page 467] with God, which Religious discipline worketh in vs. ‘Wherefore,S Aug. in Ps. 148. as S. Augustin sayth, that they that are in heauen are blessed, because they doe nothing but prayse God, they doe not plough, nor sowe the ground, nor go to mil, because they are works of necessi [...], and there is no necessitie; nor they do not robbe nor steale, nor commit adulterie, because they be works of iniquitie, and there is no iniquitie: So we may say of Religion.’ For first, Iniquitie hath no place in Religion; and as for Necessitie, it is for the most part shut out by abandoning al desire of earthlie things; and for the rest which remayneth, it is directed wholy to the glorie of God, which of itself is to prayse God, and consequently they neuer cease praysing him. For, as the same S. Augustin deliuereth,S. Aug. in Ps. 146. Thou praysest God when thou goest about busines; thou praysest God when thou eatest, and when thou drinkest, thou pray­sest God, when thou dost rest in thy bed, and when thou sleepest.

12. Finally it is no smal resemblance of a heauenlie life,Heauenlie conuer­sation. that a Religious Soule imitateth the conuersation of those that are in heauen, as S Bernard discourseth in a certain place, as when it worshippeth and adoreth God alone, as the Angels;S. Bernard serm. 7. in Cant. it is chast, as the Angels, and that in fl [...]sh of sinne, and this frayle bodie, as the Angels are not; finally when it seeketh and mindeth the things which are with them, and not that which is vpon earth. And the same S. Bernard not without great reason applying those words of the Apocalyps to our Sauiour (I saw the holie Cittie Hierusalem, S. Bernard. Ibid. Apoc. 21.2. new, descending from heauen) sayth,‘that when he came downe from heauen to teach vs vpon earth the conuersation which is in heauen, he brought in himself a perfect patterne and visible pourtraicture of that heauenlie Hierusalem;S Bernard. Ibid. & giueth the reason, why he sayth so, in these words: The Heauenlie Man did not appeare in vaine, seing of earthlie people he made so manie heauenlie ones like himself. Because from that time we liue heer on earth after the manner of them that are in heauen; while to the likenes of that heauenlie and blisful Creature, this also which came from the vtmost bounds of the earth to heare the wisdome of Salomon, cleaueth to her heauenlie husband with chast loue.’

13. The last resemblance which Religion hath with Heauen, is in Ioy and felicitie. Heauenlie ioy & feli­citie in Religion. For though there must of necessitie be great difference in the quantitie & excesse of this ioy, because in heauen we shal see God face to face, and heer we see him by a glasse in a dark [...]; Yet the ioy heer is not only very great, but of the self-same nature with that which is in heauen;1. Cor. 1 [...].12. for they both proceed from one fountaine, and haue the self-same obiects, to wit, not flesh and bloud, or anie thing created, but God only, who is infinit, and the Soueraigne Good of al.

14 And heer we might spinne out a long discourse concerning the abundance, and multiplicitie, and assurednes, and soliditie, and perpetuitie, of the Ioyes which are in Religion but that we haue sp [...]ken sufficiently of them in al that which go [...] before.Religious people dwel in the gates of heauen. Yet vpon that which hath been hitherto sayd, we may iustly conclude, that no State can be fuller of al kind of happines then a Religious life; specially seing it so liuely resembleth the ioyes & life of heauen, that we may truly say, we are con­tinually tasting of them, yea plentifully feeding vpon the excessiue felicities which there we shal enioy, & fitly apply to this purpose that verse of the Royal Prophet: Blesse our Lord, Ps. 13 [...]. al y [...]e seruants of our Lord, who stand in the house of our Lord, in the courts of the house of our God. Where inuiting the seruants of God to the prayses of him, he distinguisheth them into two ranks: Some he placeth in the house of God, others in the outward courts. The first are they that dwel in Heauen, which is the proper [Page 468] Mansion-house of God; Religious people are the second, that stand, as I may say, in the court-yard of the heauenlie Palace. They are not yet in the house, but next doore to it, and in a manner in the porch or entrie; where they haue two great commodities: First, that vnlesse they wil needs giue back, they may both easily & quickly get into the house, when their turn comes; and secondly, bordering so neer vpon that Heauenlie habitation, they cannot choose but haue part very often of the manie commodities and daynties, which that house affordeth, as so manie crummes falling from a table richly furnished.

An answer to certain Obiections, which are wont to be made against Religion; and first: That few enioy these Comforts. CHAP. XV.

IF the World could speake for itself, or had Counsel that were not blind and deafe with too much loue of the World I make no doubt, but it would yeald to Religion al that which I haue sayd, not only of the dignitie of it, but of the immensitie and abundance of the ioyes and comforts, which are in it. For it were not only impu­dencie, but scarce the conceit of a man, but of a beast, to value the pleasures of the bodie, and the itching delight, which growes from these base inferiour things, aboue true and solide contentment of mind grounded in God, who is the only true good, and the good of al goodnes; this contentment and delight of mind being that sauourie Manna, which the goodnes of God rayneth downe from heauen vpon those that he leades out of Aegypt into the Desert.

2. But because, as we sayd before, both in our passage out of the land of Aegypt, and afterwards, there want not them, that stand in our way and oppose vs, Pharao with his horse and his whole armie on the one side, and the Philistians & Iebusaeans ō the other, it remayneth that we now endeauour to discouer their plots, which is half the victorie, and breake their weapons in peeces, which they arme against vs. And first we wil g [...]e in hand with that obiection which is vsual: That al cannot be partakers of the pleasures & delights, which we haue discoursed of; a few rare men only attaine vnto them by the special fauour of Almightie God, & by long fasting and continual punishing of their bodie; the rest that are of the ordinarie sort of people, and but of a meane strayne in Vertue, are farre from feeling anie such kind of sweetnes, & neuer indeed tast of the delights we speake of. For confut [...]tion of this errour (for I can cal it no other) we must first suppose, that whatsoeuer hath been sayd in al this Treatise, either of the benefit, or excellencie, or pleasantnes of a Religious life, is to be vnderstood of the State itself, and not of particular men. For what is it to the purpose,The State i [...] happie, though men be la [...]ie. if men be lazie and carelesse, and suffer themselues to want in the midst of al plentie and abundance, & to starue for hunger at a sul board of daynties? Of which kind of people the Holie-Ghost speaketh in the Prouerbs thus: [...] s [...]athful man hide [...] his Land vnder his arm-pit, and doth not put [...] to his mouth. For in like manner Religious people are not farre to seeke for the goods which abound in Religion,Prouerb. 19 14. but haue them readie carued to their hand; it is their part to make vse of them, and to put them as meat to their mouthes; if they wil not take so litle paynes as is required to make vse of them, the fault is their owne, if they be [Page 469] in want, & not the State's; the State itself is fol fraught with excellent cōmodities; if they remaine emptie and naked, they must blame themselues. When Natural Philosophers discourse of the constitution of a man's bodie, they discourse of it as it is by nature, intire and perfect, with hands, & armes, and legs, and feet, and al the rest of the limmes belonging to a perfect bodie; if anie particular man want a hand, or an eye, or a foot, or anie other part, they take no notice of it, nor make anie rec­koning of it, because their ayme is to teach that, which is natural to the thing they treate of: So treating of Religion, we shew what profit & pleasure the State is apt & wont naturally to produce and afford; if there be anie particular man, in whom it worketh not this wonted effect,Few that find not comfort. the fault is in the man, not in the State. And yet I dare vndertake, that the number of these sloathful and lazie people is farre lesse, then the number of them that take comfort in Religion; because it is one of the happinesses and benefits of a Religious life to rowse-vp the spirits of them, that are drowsie and negligent; to put life into them, that are slow and dul; and set them on fire, that are cold and lumpish.

3. But perhaps they that make this obiection, intend only to say, that the rapts or trances, and extasies and miracles, which they heare of, or reade in the liues of a S. Antonie, or S. Dominick, or S. Francis, or some other great Saints of special note, be peculiar to such rare men as they were, and happen not to al Religious people.

4. And this I willingly grant; neither was it euer my meaning to say otherwise; nor if we consider the matter right,Miracles & Extasies happen not to al. is it anie disparagement to Religion, that al haue not these extraordinarie guifts. For as the fertilnes of a peece of ground ap­peares, if it naturally yeald a hudred for one; and if anie particular man reape not so much, the goodnes of the soyle is not the cause of it, but the negligence or want of skil of him that ploughes it, or tilles it not as it ought to be tilled: The same of Religion; of itself it is a fat soyle, and the goodnes of it appeares chiefly, and to the admiration of al the world, in such eminent Saints as they are, whom we men­tioned; if we doe not find the like profit by it, we cannot lay anie blame vpon Re­ligion, but the fault is in vs. And yet this verie consideration ought in reason to animate & encourage vs to be the more diligent, knowing what plentie of fruit we may reape of our labours, and what abundance others haue reaped. And no doubt but though we neuer arriue to tast of those extraordinarie and vnwonted ioyes & pleasures,Yet al may haue com­fort. which those admirable Saints did seele, we may notwithstanding find no smal comfort in Religion, and indeed abundantly enough to fil vs. For though we haue not the markes of the siue wounds of our Sauiour printed in our bodie, as some of them haue had, or be not rapt to the third heauen, or suffer not excesse of mind in prayer, and the like; Yet it is ordinarie, and easie also to take so much pleasure in reading of spiritual books, in prayer, in contemplation of the Mysteries of our Faith, and such holie Exercises, that we would not exchange the delight which we find in them, for al the delights which are in the world, though they were ten thousand times more then they are. For these Diuine guists & comforts of God are like the Oyle, which was multiplyed by the Prophet Elizaeus:4. R [...]g 4. they runne so long as there are emptie vessels to receaue them; & though the vessels which are presented, are some of them but smal, and not so manie as might be filled, yet so long as anie are offered, this heauenlie oyle doth not cease to runne; & that which is deriued by this meanes into our soules, be it neuer so little, according to the proportion and capacitie of the vessel which we presente, is notwi [...]standing won­derful sweet and pleasant.

[Page 470] God is not a niggard in his spi­ritual [...].5. We may adde, that they that are so ful of these feares and doubts, least God should sel his spiritual delights at too deare a rate, haue a meane and vnworthie conceit of his infinit goodnes and bountie, taking him to be close-fisted, as I may say, & of a couetous disposition, which is farre from the bountifulnes of his nature. They should rather reflect, how freely, and liberally, and profusedly he powreth forth the rest of his benefits for the sustenance of this natural life of ours. He ma­keth the Sunne to rise day by day, and giueth rayne to the earth in due season; he furnisheth the world with plentie of corne, and wine, & oyle, and al other fruits, not only sufficiently to supply our necessities, but abundantly for pleasure and pastime. And vpon whom doth he bestow these things? Vpon men that blaspheme his holie name; vpon men that are wicked and vngodlie, or at least for the most part vngrateful; vpon them that receauing so manie inestimable benefits at his hands, think not once of him, and oftimes abuse his guifts to his dishonour and re­proach. Seing therefore God is so large and bountiful in the goods which serue but for this natural life, why should he not be in like manner liberal and profuse in the goods which serue for our spiritual life, a life farre more noble and excellent, and for which he voluntarily descended from the throne of heauen, and dyed wil­lingly vpon the Crosse, to the end we might be partakers of it? We see what kind of people were inuited to that sumptuous Bancket so royally & magnificently set forth in the Ghospel. Did he cal the rich and noble only, or people clad in cloth of gold and siluer?In [...] 14. [...]1. Goe forth, sayth he, quickly into the streets and lanes of the Citt [...]e; & the poore, and [...]eeble, and blind, and lame, bring in hither. Who be these seeble, and blind, & poore people (to interpret the Parable spiritually as we ought) but such as are imperfect, and but Nouices for matter of spirit, too weake-sighted to fixe their eyes attentiuely vpon heauenlie things, and too feebly vnderlayd to runne the wayes of Religious discipline, and finally but slenderly prouided of vertue, and poore in al spiritual graces? And yet these are not only not excluded from the sweetnes of this bancket, but vnexpectedly inuited, and entreated, and, as the Ghospel speaketh, compelled to goe in. Let no man therefore feare, when he is called to Religion, that he shal be kept fasting from those plentiful fruits, which we haue mentioned, or forced to labour too long in digging for this current of liuing water.

Aduan­tages of Religious life.6. For a Religious life hath manie helps and furtherances towards these com­forts. First it hath an aduantage ouer a Secular life, which is of no smal impor­tance: that in a Secular life euerie one must get what he can by his owne labour & industrie; but in Religion, the State itself furnisheth vs with manie graces, and put­teth them, as I may say, into our bosome, when we think not of them. And besides the good which we doe ourselues, we haue the help of the good deserts of our Brethren; which participation how beneficial it is, we haue spoken at large els­where. The dignitie of the State, & the fauour in which it is with God, doth highly also endeere vs vnto him; and that heroical act, when we resigned ourselues and al that belonged vnto vs, into the hands of our Creatour; for this act alone is of more value & esteeme, & weighes more with God, then manie vertuous actions of a Se­cular bodie. And finally the promise of Christ is of great weight, & very cōsiderable; for he hath promised a hundred-fold not only to such as liue like an other S. Arse­nius, or S. Hilarion, but absolutely to al that forsake al without addition or restri­ction, as we see. Which argument S. Bernard doth handle excellently wel,S. Bernard [...] confu­ting this selfsame errour & the vaine feares, which they obiect, who say: He doth [Page 471] so indeed, I perhaps doe not so: ‘I am of a tender complexion; I am a sinner, & can­not go through with so much hardnes without a great deale of grace, and haue it not in me to deserue this grace; As if grace were not grace, but a reward of our work, as if al had not sinned, and stood in need of the grace of God. D [...]st thou think ô man, that there is exception of persons with God? and that he doth not so plentifully comfort al those that haue left al? Be not incredulous; yeald at least to Truth, of whose testimonie no faithful man can doubt. He sayth: And eue­rie one that shal leaue father or mother or house, or land for my name, shal receaue a hundred-fold. Christ excepteth no man. They therefore are miserable that say: Beside vs. It seemes they think themselues vnworthie of life euerlasting, seing they do not hope for so much as a hundred-fold. But because God, who promiseth it, is true the man is a lyar, that mistrusteth it.’ Thus sayth S. Bernard.

7. But because beginners are they that are most of al subiect to these feares, in regard their mind is yet dul in conceauing spiritual things,Beginnings most f [...] of comfort. and feeble in resisting the encounters which may occurre, and clogd with the dregs of a secular life, we wilshew, that they haue least cause of anie bodie to feare, because the beginnings of a Religious life are alwayes most ful of comfort. For if we beleeue, as we ought, that the Diuine goodnes hath so much care ouer those that are his, that he carrieth them as it were in his armes, and in his bosome; we must needs grant, that it belongeth much more to the self-same fatherlie care and prouidence, to giue this spiritual Infancie milk to drink, 1. Cor 3.27 as the Apostle speaketh. For if, as Authour of nature, he prouided so carefully for our bodie, that as long as a child wants teeth and strength to feed itself, it should be fed with milk, which is so pleasing a sustenance, and so easie to be had without anie labour of the child; shal we think that in the order of Grace, of which he is in like manner Authour, he hath not had the like care of our soule while it is weake and feeble? For this is that which he promiseth of his owne accord by the Prophet Esay: Esa. vlt. 12. You shal be carried at the breasts; and they shal make much of you vpon their knees; as if a mother should make much of one, so wil I comfort you. How could God expresse himself in more louing or more tender tearmes, then that, as infinit as he is, he disdayneth not to stoope to the ten­der affections, and seruices, and assiduitie of a Nurse? Though in these words he doth not only expresse his loue towards vs, in that he compareth himself to a Mo­ther; but comparing vs to little infants, he giueth vs moreouer to vnderstand, that we shal enioy these heauenlie comforts before we be able to deserue them. For what did a little infant, or what can it doe, to deserue the loue and good wil of a mother, but only that it is her child, for which there is no thanks due to the child, but to the mother? And if we talk of merit, what did the Prodigal Child doe, that could deserue so much cherishing at his father's hands, or so much as to be admitted to his sight?Luc. 15. Rather he had done manie things, by which he deserued to be deeply punished; and yet what ioy was there vpon his returne? what feasting, what musick, what singing? and that which doubtles to him was sweeter then al the rest, what fatherlie compassion, what embracings, what kisses, what teares, what falling vpon his neck? And, which is the more admirable, al these friendlie offices were heaped vpon that sonne, which had so vnfriendly departed from his father's house, and lauished al that he had in riotous and vitious courses; wheras t [...]e other sonne & elder brother, that had neither in word nor deed euer giuen his father the least distast, had neuer anie thing giuen him, as himself complayned.

[Page 472]8. Which makes it so much the more euident, that it is so farre from truth, that these Comforts are bestowed only vpon the perfect, that oftimes they are besto­wed in farre greater abundance vpon the imperfect, and vpon them that come newly, as strangers, into the house of God. And the reason why the infinit wise­dome and prouidence of God dealeth thus with man,S. Greg. 24. is that which S. Gregorie pointeth at in these words:Mar. c. 7. ‘It is the Diuine grace which so dispenseth, least in their begin­nings they should be danted with the roughnes of temptation: because if the bit­ternes of temptation should seaze vpon them in the beginning, they would the easier returne to what they had left, the lesse way they had gone from it, and suddenly againe intangle themselues in the vices which are so neere them. Wher­vpon it is written, that when Pharao dismissed the people, our Lord did not leade them by the way of the land of the Philistians, which was next them, forethinking least it might repent them, if they had seen warre rise against them, and so returne into Aegypt. The warre therefore in the confines against them, that come out of Aegypt, is preuented, because they that forsake the world, first meete with a kind of tranquillitie, least troubled in that their tendernes and beginning, they should returne to that out of feare, which they had escaped.’

9. Finally to conclude with one thing m [...]re, which may agree as wel to them that are Nouices in a spiritual course, as to al others that are imperfect; God doth deale his fauours in a different fashion from that which men doe vse. For men, both because their wealth and substāce is limited,God [...] owne goodnes is the sole ground of his libe­ralitie. and being communicated with others must needs grow lesse, and because themselues stand in need at other times of the help and fauour of others, neuer almost bestow anie thing vpon others, but in regard of some good office which they hope-for at their hands, or which they haue already receaued. But God standing in need of nothing, and abounding with infinit wealth, which neuer can be exhaust by giuing, hath no other motiue of being bountiful towards his creatures, but his owne louing nature and goodnes, infinitly inclined to doe good to others. This is that which drawes him to be so liberal, and so royal in his guifts, & so open-handed towards al, and not to regard so much the deserts of men in it, as his owne goodnes and bountie. This is also the ground of that other noble and more admirable proceeding of his, to wit, that oftimes he powreth forth his guifts more largely vpon them that are not so per­fect, and haue not profited so much in vertue, then vpon others, not that they haue deserued better, but because they haue more need. For he dealeth with vs as a louing father, who though he tender the good of al his children, seemeth notwith­standing in a manner to take no thought for them that are in health; but if anie of them be sick, he spares neither for physick nor physicians, nor the greatest dayn­ties that can be gotten; Or as a husbandman, or gardener, that among the trees which he hath care of, looketh little after those that are wel growne; but is con­tinually watering, and fencing, and vnderpropping those that are weak and ten­der. The like & farre greater loue and care doth God shew towards his seruants, and maketh profession of it in the Ghospel,Mat. 9 12. when he sayth: They that are in health, neede not a Physician, but they that are il at ease.

An answer to them that say: There be manie hard things in Religion. CHAP. XVI.

NOT only Sensual men, Phil. 3. as the Apostle tearmeth them, that mind nothing but earthlie things, haue a horrour of manie things which they see in Religion, apprehending them to be wonderful hard and difficult; but the verie face of Religious discipline at the first sight to the outward eye carrieth a sad and seuere aspect, and is hateful to sense to behold. Which, were it not I am verily per­swaded th [...]t few would refuse it, but rather most willingly & most greedily runne vnto it, because they cannot but see, that by vndertaking such a course of life, they purchase for the present, tranquillitie and peace of mind, they free themselues from worldlie cares and troubles, and are in a manner assured of the glorie of the life to come. But this outward shew of hardnes, which we speake of, doth so pre­uaile with most men, that frighted with the conceit of it, they are contented to think, that the great commodities of Religion, deserue not to be bought with so much trouble, as they imagin to be in it. Seing therefore the Diuel hath scarce a more forcible engine to weaken this wholesome counsel, then this is, it wil be worth our labour to shew, how this kind of temptation, may be vtterly reu [...]ised and defeated.

2. And we haue two wayes to doe it:Difficul­ties are [...] vertue. the one is, to grant, yea to glorie, that there be some things in Religion more hard and difficult then ordinarie. For what life were it, if it lay continually steeped in sensualities, if there were nothing to be suffered in it, if it had not now and then a dash of trouble, if there occurred no­thing that might giue displeasure? If this were the manner of it, what commenda­tion could a man giue of it? Where should patience, fortitude, charitie, and other vertues be exercised? What occasion should a man haue of merit, and encrease of his crowne? A Religious life therefore is the more commendable, because it hath wherin to practise vertue, and by practise to encrease it, and by encreasing it, to haue the greater reward.

3. But yet, least the imagina [...]ion of this difficultie,Difficul­ties not felt in Re­ligion. which is so wholesome and profitable, make too much impression in our thoughts, we must vnderstand, that al the difficultie which is in Religion, is so seazoned and alayed with diuers com­forts, that it is apparent enough, for as much as concernes the merit of it, but the labour is not felt. In which respect we can neuer sufficiently admire and loue the infinit wisedome & goodnes of God, that, for the benefit of our soules, hath after so incredible a māner mingled & interlaced two things so cōtrarie one to the other. For i [...] this kind of li [...]e were a course that were slac [...] & easie, what cōmendation or reward, as I sayd, could it deserue? If on the other side it were excessiue paynful & labori [...]us, who would abide it, specially cōsidering the frayl [...]ie of [...]umane na [...]ur [...] The Louer therefore & Preseruer of mākind hath so tempered the matter, that the self-same thing should be in itself very hard & difficult, and yet wonderful sweet and pleasant, by reason of the admirable mixture of other things, that mitigate [Page 474] and alay it. Which our Sauiour himself insinuateth, when resembling his seruice to a burden and a yoak,Matt. 11. [...]. he sayth, his yoak is sweet, and his burden light.

The ser­uice of God con­formable to nature and reason Rom. 7.12.4. Which notwithstanding we must alwayes beare in mind, that whatsoeuer difficultie we find in the seruice of God, the seruice of God is not the cause of it, but our corrupted flesh and affections which are alwayes repining: Otherwise the seruice of God being so comformable to reason, must of necessitie be pleasing to a man of reason. For one part of vs taking delight in the law of God, as the Apostle speaketh, and this being the superiour and more noble part of vs, if it applie itself seriously, and vse the diligence and endeauour which it may and ought, no doubt but it wil be maister, and keepe the other part in awe, it being both inferiour and created to obey. For first this verie industrie of ours, and diligent endeauour, which I speake of, is wonderful forcible of itself; and the ancient Philosophers doe acknowledge it, among whom one speaketh thus:Seneca. l 1. d [...]ira c. 12. N [...]thing is so hard and difficult, but the mind of man may ouercome it, and make it famlliar by continual beating vpon it. ‘No motions are so wild and headie, but that order and discipline wil tame them. Whatsouer command the mind layes vp [...]n itself, it goes through with it. Some haue gotten of them­selues neuer to laugh; others haue debarred themselues of wine and women, and al [...]ind of lick [...]ur; others haue learned to walk vpon smal ropes, and to car [...]ie exce [...]ue burdens, and such as in a manner are beyond the strength of man to carrie, and to diue to an excessiue deapth, and passe the seas without drawing their breath. Another Philosopher writeth to the same purpose in this manner:Plutar [...]h. de prof. Vers. They that learne to frame their manners vprightly, in the be­ginning fal perhaps into manie errours, and perplexities, and difficulties; as they that leauing their owne countrey, and not discouering as yet the land for which they are bound, at first are anxious; but soone after, al things grow easie and playne by practise, and by the light and cleernes which the Studie of Philosophie bringeth with it.’

[...] of the Grace of God.5. And al this, as proceeding of custome and habit, is for the most part natu­ral, what shal we say when Grace meetes with Nature? The grace of God, I say, which is so forcible, that it makes a man quite an other man, and, as the Prophet speaketh,Ezech. 11. powreth a new spirit into him, and in steed of a hart of stone, giueth him a hart of flesh, soft and flexible. Of which grace the Royal Prophet also sayth: Our Lord w [...]l giue vertue & fortitude to his people. P [...] 6 [...]. [...]6. [...]s 141. Es. 40.31. And againe: Blessed be my Lord God, who [...]eacheth my hands to war [...]e, & my fingars to the fight And an other Prophet more plain­ly: They who hope in our Lord, shal change fortitude; they shal take wings like an eagle; they shal runne, and shal not labour; they shal walk and not be faint. What can we desire more? He promiseth vs not only feete to runne, but wings to flie in this course, and that we shal not sain [...], nor so much as labour in it. And an other Prophet doth in a manner exult & triumph,Heb. 3.19. not in himself but in our Lord. God our Lord, sayth he, is my strength. For as the light which the Ayre hath, is the light of the Sunne; & it is not much ma­terial to the Ayre, whether it haue light of itself, or borrow it of the Sunne, so it be as vseful to it, as if it had it of itself: So the power and strength of God is our power and strength, that is, we make vse of it, as if it were our owne; and there­fore he is truly our strength. And what doth this strength worke in vs? He wil put my feete, sayth the Prophet, as the feete of s [...]ags; that is, he wil make vs runne with speed and facilitie, and without being wearie, not only vpon [Page 475] euen ground, and ouer the playnes, as others doe, but in steep and craggie places; for so he sayth: And he as a Conquerour wil leade me ouer high places, singing psal­mes. He wil fight for vs, he wil ouercome our enemies for vs, & put them to route; he wil leade vs in this way, not only without labour, but singing psalmes of perpe­tual ioy and thanks-giuing.

6. And heer by the way I cannot but cal to mind, what effect this verie Saying of the Prophet wrought once in Andrew Spinola, Andrew Spinola. before he entred into our Societie. For being then a man growne, and as himself was wont to moane himself in an humble iesting manner,Io. 5.5 hauing thirtie and eight yeares in his infirmitie, when he began to think of forsaking the world; & manie reasons thronging into his mind, to fright him, and beate him off from his purpose, as the consideration of the litle health which he had, his custome of being wel tended, & daintily fed, the noblenes of his birth, the greatnes of his place in the Church of God, the hardnes of Reli­gious discipline, and diuers others; vpon the suddain God of his goodnes put this verse of the Prophet into his mind: He wil put my feete as of stags; and withal as with a cleare ray of heauenlie light, he was so inlightned, that, as himself after­wards related, al those fearful and distrustful cogitations vanished away in a mo­ment, and he remayned resolute in his purpose, & fully armed against al the feares and incommodities which before had so possessed his imagination; and within a short time found by experience effect of it. For wheras before, when he was yet a Secular man, he came sometimes to eate at our board, as being our great friend, & manie things went against his stomack, in regard he had been vsed to a more dayn­tie kind of fare & to be serued in siluer, & was extraordinarie curious in his owne house. Entring afterwards into our Societie, he was no sooner set at table, but euerie thing seemed otherwise, the linnen shewed extraordinarie white, the dishes shined like siluer, & the dining-roome, as he thought, was perfumed; & he made no question within himself, but the Rectour of the house had of purpose comman­ded things to be prouided in that manner, contrarie to our wonted custome, to help his extrordinarie infirmitie; and friendly expostulated the matter in earnest at that time with the Rectour, and often afterwards was wont to speak of this his errour to his friends in familiar conuersation.

7. This promise therefore of the Holie-Ghost, which wrought so strongly in the hart of this good man, ought in reason to sway as much with euerie bodie els, and of itself alone were indeed sufficient to encourage anie bodie, were he neuer so infirme and weake. But to returne to our former discourse, by this we may see, that the Grace of God doth so temper the hardnes, which seemes to be in Re­ligion, that really it is not felt, but is rather pleasant, and to be desired. And it is no such great wonder that it should be so. For if there be an art to sweeten sowre fruits, and to put a delicious tast into an vnsauourie gourd, or such like green and [...]ar [...]h [...]uvcie commodities, tempering them with sugar, or honie, or the like preseruers; shal we think that in Christian Religion, there is no art to take away [...] difficulties, which flesh and bloud suggest? Certainly there is; and an art fa [...]re easier to learne and put in practise, then the other, in regard it wholy depends of the min [...]; which if it be once resolued, nothing is hard vnto it, but al things easie and obuious.

8. And to make it so euident that no bodie shal be able to denye it, let vs consider the meanes which Religion vseth, to alay these difficulties, & to sweeten [Page 476] them;The consi­deration of heauen, a special [...]eetner of difficulties. for it is a matter which doth much import. Among manie wayes therefore, which it hath very effectual to this purpose, first it sets before our eyes the im­mensitie of the rewards of heauen due to our labours, the e [...]etnitie of them, the infinit felicitie, which there we shal enioy; and by these considerations inflames vs with the loue of that heauenlie happines, which once enkindled, makes al labour no labour at al S. Augustin discoursing at large and rarely (as he is wont) of this subiect, in one of his Sermons bringeth manie examples of men, that for human ends haue suffered inhuman and cruel things, as to be cut, and lanced, & burned, to pror [...]gue a few vncertain dayes of this life: of souldiers, that for a smal stipend runne vpon the pikes and into the verie mouth of death: of huntsmen, that for a short pleasure put thems [...]es to excessiue l [...]bour and toyle;S. Aug. s 9 [...]. 19. and concludeth thus: ‘How much more assured [...]y and more easily shal Charitie, in regard of true Beati­tude, effect that which worldlie pretences, as much as they were able, haue ef­fected to our miserie? How easily may whatsoeuer temporal aduersitie be endu­red, to auoyd eternal punishment, and to purchase eternal quiet?’ Thus sayth S. Augustin, and much more to the same effect; which it seemeth that great S. Francis vnderstood very wel, and in one word expressed it once very liuely. F [...]r his carnal brother, and indeed truly carnal, seing him once in the midst of winter half na­ked, as he was, shiuering for cold, sent one vnto him with a bitter ieast (mo [...]e bitter indeed then was fit to come from a brother) to aske him, how he would sel him a dramme of that sweat of his.S. Francis. But the Saint returned answer with a chearful countenance in these words: Tel my brother, that I haue sold it al al­ready to my Lord God, it a very deare price. ‘And after some yeares, the same Saint being much tormented with excessiue payne in his bodie, and grieuously assaul [...]ed withal by the Diuel with new strange deuises, that it was not almost possible for flesh and bloud to beare it; a voyce from heauen spake vnto him, and ba [...] him be of good cheare, because by those afflictions he purchased to himself so much treasure, that though al the earth should be turned into gold, al the stones into diamonds, and al the water into balsame, it were not comparable vnto it.’ At which voyce he was so reuiued, that he felt no more payne, but instantly calling his Brethren vnto him, for ioy related what heauenlie comfort he had receaued. What payne therefore, or what trouble can there be in Religion, which such a thought wil not easily blow ouer, seing it was able so suddenly to alay and quite take away so vnsufferable & so lasting a payne,Night-feares. as S. Francis at that time endured?

9. Let vs conclude therefore with S. Bernard, that this feare, which, as he spea­keth, is wont to shake the beginnings of our conuersion, & which the horrour of so austere a life, and the austerenes of so vnwonted exercises, thrusts vpon vs at our entrance,S Bernard s. 33. in Cā [...]. is that Night-feare, which the Royal Prophet mentioneth in his ninetieth Psalme; and is therefore called a Night-feare, because, if the day did shine vpon vs, & in that heauenlie light we did compare the labours of Religion with the rewards which we expect in heauen, the feare of the labour would be nothing in regard of the desire of the rewards cōsidered in a cleare light.Rom. 8.18. For the passions of this time are not condigne to the future glorie, which shal be reuealed in vs. But now, sayth S. Bernard, because they are hidden from our eyes, and the night is stil in our Hemisphere, we are tempted by the Night-feare, & are afraide to suffer the present euils, for the good, which as yet we doe not see. 10. This is the first salue & remedie,Ab [...]n [...]ce of [...]r [...]ual comfort. which God hath prouided for vs, to alay the difficulties which occurre in Religion. Another is the abundance of spiritual com­forts, wherof I haue spoken before. And it is, as if a bodie should seeke a drop of [Page 477] water in a great vessel of wine; for the troubles which are incident to a Religious life, are so wholy drowned & absorpt in the abundance of the sweetnes of it, that it tastes of nothing but sweetnes. To which purpose S. Bernard alluding to a saying of the Apostle, & among diuers other commodities of Religion, touching briefly vpon this particular,S. Bern. de conuers. Cler. c. 30. sayth thus: The passions of this time are not condigne to our sinnes past and forgiuen vs; nor to the present comfort of grace, which is giuen vs; nor to the future glorie which is promised vs. Finally there is no bitternes so great in it, which the sl [...]wer cast-in by the Prophet doth not sweeten, which Wisdome, the tree of life, doth not seazon. And we shal the more easily belieue al this to be true, & not hard to compasse, if we cōsider, that the difficulties which are in Religion, are but smal, & in pettie matters, if we weigh them right. For al difficulties of greater consequence,Difficul­ties in Re­ligion are t [...]ifles. such as are so ordinarie, and so distastful in the world, hapning between man & wife, and vpon other occasions of marriage, & sinister accidents, by losse of goods, impeachment of our credit and good name, & the like, are farre from a Religious life. And moreouer the goodnes and mercie of God is such towards vs, that the more miserie we suffer for his sake, the more spiritual ioy and comfort he sends vs;Dan. 14. as when Daniel was in the Denne with the Lions without al meanes of relief, he prouided him a dinner from a farre-of, and sent it in vnto him. For it is a general rule with God, and a constant man­ner of proceeding which he holds, to measure comforts by tribulations; and King Dauid professeth that he felt it so:Ps. 93.19. According to the greatnes of my griefs in my hart, thy comforts haue reioyced my soule.

11. And it is so vsual & so setled a course with him, that he hath oftimes miracu­lously shewed it in diuers Religious persons; as once in one Raband a great Prince in France, who was cōfirmed in his resolution for Religion by this notable miracle. For hauing been accustomed in the world to an easie life & dayntie fare,A general rule [...] God to meas [...] [...] being en­tred into Religion he began to shrink at the hardnes of that course. Whervpon the Abbot Porcarius, that then was, condescending to his infirmitie, caused some parti­cular dish to be alwayes prepared for him more dayntily dressed then the rest; & yet the more he fe [...], the more he pined away, & grew wonderful thinne. It hapned on a time, that while the rest of the Brethren were set at board, & fel hard to their drye bread & beanes,Raband. he saw two anciēt men come into the roome, the one of them was high-forheaded & had two keyes about his neck; the other was a Monk, as appea­red by his habit, & had a box of crystal in his hād. Both of them going round about the ro [...]me, gaue euer [...]e one of the Monks a morsel of something out of that box & when they came to Raband, they looked vpon him with a frowning & angrie coū ­tenance, & ouerslipt him But he stealing a litle from his neighbour's trencher, and tast [...]ng of it, found it sweeter then anie thing that he had euer [...]asted either in Reli­gion or in the world. And when this had hapned thrice vnto him, he went to his Ab [...]o [...], & inquired of him, who these two ancient men might be. The Abbot pre­sently perceauing what the busines was, told him that the one was S. Peter, Patron of their Monasterie▪ & the other Honoratus the Founder of it, & that the reason, why he had not his part of that dish with the rest, was, because he did not obserue the ri [...]our of [...]he O [...]der with the rest. Which Raband hearing, reserued to abide the vt­most of it, and found it farre lesse and easier then he thought it had been: and not long after he saw the same Saints againe making their circuit, and they gaue him part of that swe [...]t-meate with the rest,An [...]r [...]w [...]. which did incredibly animate him to goe through with whatsoeuer difficultie should occurre euer af [...]er.

12. The like almost hapned to Andrew Arch-deacon of [...], a man nobly [Page 478] descended, and rich; who in the beginning almost of the Cistercian Order entred into it with great feruour. But the Diuel taking occasion to tempt him by reason of his tender complexion, and pressing him so hard, that he was rea [...]ie to yeald, God of his infinit goodnes sent him this remedie. When he was at board, they set before him, a [...] they did to the rest, a dish, which of al me [...]tes he could not abide: but being very hungrie, he forced himself to take a litle of it; and as soone as he had put it to his mouth, it tasted so sweet, that to his remembrance he neuer felt the like, and eating it vp al, he afterwards went to his Abbot, thinking that they had put some particular thing into his messe aboue the rest. But when he vnder­stood that the dish was the same, and was dressed but with water and salt, as the others were, he fel into the reckoning that it was the goodnes and prouidence of God, that had so ordayned; and giuing him humble thanks, he was confirmed in his purpose of perseuering in Religion, and so much the more, because he felt the like sweetnes in those kinds of meate for diuers dayes after, insomuch that he often sayd, that now he tooke more contentment in feeding vpon beanes & pease and hea [...]bs, then before in his wild fowle and such kind of daynties.

13. This hapned to these two particular men. The whole household was witnes of that which we read in the life of S. Bernard, when vpon the first founding of the Monasterie of [...], though they did leade a wonderful auster life, & fed vpon bread that was half earth,S. Bernard's Monaste­rie. and dwelt in a house that was maruelous poore, and poorely furnished for household-stuff and victuals, yet they al liued not only with­out anie grudging, but with such extraordinarie delight and contentment, that they had a scruple of it; because, as they sayd, [...]iuing with more pleasure in the wildernes, then they did before in the world, they conceaued they had cause [...]o suspect, least they were lead a wrong way into their Countrey; til hauing opened their case first to S. Bernard, and then to the Bishop of Chalons, who then lodged in their house, they were informed at large, that it was the guift of God, and not to be reiected. Whereby we may see, what custome, togeather with the grace of God, can doe, seing it was so forcible, as to make so rigide a life seeme to such a multitude so sweet, that they had a scruple, least they liued too easily.

14. Who therefore can heerafter think, that a Religious life can be anie thing hars [...], & that a bodie may not goe through with it with ioy & contentment, seing God doth season it with so manie helps & comforts? Though what need we stand so long vpon our defence for a Religious State in this kind? as if Secular people, in whose behalf these obiections are made against Religion,The diffi­culties of a Secular life intol­lerable. had nothing to suffer, no sorrow, no grief to struggle with; wheras indeed their sorrowes, and mise­ries, and afflictions are farre greater, and not only the poorer sort among them, and they that haue smal meanes to liue on, and a heauie charge of house-hold and chil­dren lying vpon them, groane vnder this burden; but they that haue the world at wil, and are generally accounted happie, though outwardly they make a fayre shew, are inwardly galled with infinit troubles & vexations. And their sorrowes are the more intollerable, because they are destitute of heauenlie comforts, with­out which it is a verie hel to liue. What likelihood is there of anie such thing in Religion? the causes of whatsoeuer trouble may happen, being wonderful slight in themselues, and easie to take away, and sometimes such, as it is better to contemne them, or laugh at them, or perhaps to loue them, & willingly to embrace them. On the one side therefore the occasions of difficultie in Religion are very smal, and in a [Page 479] manner nothing; and on the other side, the comforts so abundant in our Sauiour Christ, that they are able to sweeten a whole sea of distastes and troubles, if there were anie such in Religion.

15. Wherefore S. Bernard doth excellently to this purpose apply the Ceremonie of anoynting Crosses with Oyle, which is vsed in Consecrating Churches; and sayth, that the like is done in the minds of Religious people by the grace of God. ‘It is necessarie, sayth he, that the Vnction of spiritual grace help our infirmitie,S Bernard ser. 1 de Ded. Eccl. anoynting the crosses of our obseruances and seueral pennances with the grace of deuotion: because without a Crosse it is not possible to follow Christ, nor without Vnction possible to endure the harshnes of a Crosse. Hence it is, that manie abhorre and shunne pennance,Crosses and Vnction goe togea­ther. seing the Crosse and not seing the Vnction.’ You that haue tryed what it is, know that in verie deed our Crosse is anoynted, & by the grace of the Spirit which helpeth vs, our pennance is sweet and delightful, and, as I may say, our bitternes sauou [...]ie.

16. And in an other place discoursing of the same matter more at large he sayth, that the Soule of a Religious man being beautiful within, and humble and con­temptible without, was figured by the Tabernacle, which was among the Children of Israel. For within, it was guilded al ouer; but without, there was nothing of it but couers of sack-cloth and sheep-skins; and as that kind of couering,Exod. 26. though it were contemptible to the eye, serued to keepe the T [...]bernacle from the dust and the rayne: So the outward humble fashion of Religious people preserues their in­ward glorie;G [...]n. 22. and euerie such Soule may say truly of itself: I am black, but beautiful. Then he brings the example of Isaac, who, though he came to be sacrificed, was not sacrificed, but a ramme in steed of him, and his life preserued; and he liued so much the more ioyfully, by how much the promise and hope of posteritie was now setled vpon him. For in like manner Religious people seeme to debate thē ­selues of al contentment, and yet their contentment is not indeed cut of, but vice and rebellion; and the hornes of this Sacrifice intangled in the thornes, shew that sinne and contumacie can neuer be without remorse and vexation. ‘But Isaac, sayth he, liuing shal liue, lifted vp vpon the wood; to the end that thou also placing t [...]v [...]ioy on high, mayst glorie not in thy owne flesh, but in the Crosse of our Lord. This is the conuersation of the perfect, this is the life of Saints; finally, sayth one, as sorrowful,2. Cor 6.10 but alwayes glad; as hauing nothing and possessing al; as dying, and behold we liue.’

17. The Abbot Abraham in Cassian holdeth the like discourse in those words: ‘They that serue God deuoutly and faithfully,Cass. C [...]l. vlt. c. 25. hauing taken the yoak of our Lord vpon them, and learned of him, that he is meeke and humble of hart, as it were casting off the burden of their earthlie affections shal find by the help of God no la­bour, but rest in their soules. The crooked wayes shal be presently made strayt, and the rugged wayes playne, and tasting they shal see that our Lord is sweet, and hearing Christ in the Ghospel crying alowde: Come to me al you that labour and are burthened, and I wil refresh you; casting of the weight of their sinnes, they shal vnderstand that which followes: My yoak is sweet, and my burden light And certainly if we compare the beautiful flower of Virginitie,The yoak of Christ sweet. and the fragrant puritie of Chastitie, with the foule and stinking slowes and hogsties of carnal plea­sures; the quiet and securitie which Monks enioy, with the dangers and miseries in which worldlings are ingulfed; the repose which our pouertie brings vs, with [Page 480] the gnawing griefes and restlesse cares of rich people, which day and night not without danger of their liues doe torment them, we shal easily grant, that the yoak of Christ is exceeding sweet, and his burden extraordinarie light.’ Thus sayth Cassian.

The grace of God car­ries this yoak for vs.18. Where then is that harshnes, where be those troubles, which Satan, to fright men, doth so mightily aggrauate against vs? Are not al things rather so ful of pleasure, that they take away al feeling of difficultie and incommoditie, or in a manner al? Wherefore to conclude in brief, as if a man had a great deale of lug­gage, and another should carrie it for him, he should haue al the benefit, and the other al the labour: So in this burden of Religion, the reward is ours, and yet we haue no trouble by it,1. Cor. 15.10. because another carrieth the burden for vs. Which is not mine but S. Paul's conceit; for hauing reckoned-vp the manie incommodities and difficulties which he endured through pouertie, nakednes, trauel, persecution, and the like, he addeth: Not I, but the grace of God with me; acknowledging and openly proclayming, that it was not himself, but God that brought to passe those great things in him.

S. Ber. Ser. Q [...]ha [...]it. 19. Wherefore we must allow of that which S. Bernard sayth, when rehearsing to his Brethren the labours which they endured, and daylie mortifications, by much fasting, often sweating, watching aboue measure, besids those things which are inward, contrition of hart, and multitudes of temptations, he addeth, that it is not for their benefit to haue these heauie and burdensome things lessened,A cruel kind of compas­sion. be­cause if their pennance be lessened, their crowne by little and little wil leese the pretious stones which are in it: and calleth it a cruel kind of compassion, in regard that the taking away of a smal quantitie of seed, comes to no smal losse in the har­uest. ‘What remedie? The remedie is, that the labour remaine, and yet become sa­uourie by the sweetnes, which God doth giue it; because if your tribulation, sayth he, doe abound for him, your comfort also wil abound through him, and your soule be delighted in him, which in these things refuseth comfort. For with him tribulation itself may be found to be great consolation. For is it not most cetain, that that which you endure is aboue the strength of man,Heb. 1.3. beyond nature, contra­rie to custome? Another therefore doth beare these things; he doubtlesse, who ac­cording to the Apostle, carrieth al things by the word of his power.’ What there­fore should we feare, if he be with vs, that carrieth al things? Al this is of S. Bernard.

20. Let no man therefore accustome his eyes heerafter to behold the out-side only of a Religious life, which seemes somewhat harsh, but let him looke also into the inward sweetnes, & acknowledge, that there is such plentie of grace belonging vnto it,Custome makes hard things easie to qualifye and alay the harshnes, and to strengthen vs to beare it, that it goes farre beyond al the hardnes and difficultie, which can be imagined in it, spe­cially when a man is a little accustomed vnto it; for vse and custome doth as it were harden vs, & take away the feeling of payne, & makes vertue familiar and plea­sant. Which familiarnes S. Augustin doth fitly expresse by the word (Embracings) & layeth downe the effects of it in these words:S August. Ep. 37. ‘When Wisdome hath once bound a man, & tamed him with certain laborious exercises, it afterwards vnbinds him, & giues him free libertie to enioy himself; & nurturing him first in temporal bonds, binds him afterwards with eternal embracings, then which bonds no­thing can be imagined more delightful, or more solid. The first bonds, I confesse, are a little hard; the second, I cannot say they are hard, because they are sweet, [Page 481] nor soft, because they are strong.’ Wheras the bonds of this world haue in them true harshnes, false delight, vncertain pleasure, hard labour, timorous quiet, the thing itself ful of miserie, and a deceitful hope of happines. Beware thou thrust not thy neck, thy hands, they feet, into these fetters.

An answer to them that obiect, that Religious people barre themselues of the pleasures of this life. CHAP. XVII.

VPon the former grounds we may easily answer another imputation, which people lay vpon Religious courses, to wit, that they depriue a man of whatsoeuer is comfortable to flesh and bloud. For though it be true (as it hath been sufficiently proued) that no state vnder the cope of heauen is so capable, and so fruitful of spiritual delights as Religion is; yet it may perhaps stumble some bodie, that there is no place in it for the delights of Sense, without which the ioy, which man hath vpon earth, is maymed, and as it were lame of one side. For Man being a compound of bodie & soule, there want not them, that think they are neuer wel, though their mind feast it, if their flesh, as I may say, be kept fasting. And it sticks the more in their stomack, because the pleasures of the mind are ayrie & subtil, & not so easie to be perceaued; the pleasures of Sense are more palpable, and plaine for euerie bodie to see; so that if a man haue the fi [...]st only, he hath in a manner nothing: but he that hath plentie of these latter, is generally accounted happie.This temptation figu­red in the murmuring Iewes.

2. This kind of temptation, in my iudgement, was fore signifyed in the Children of Israel, when hauing Manna from heauen in that abundance, that al the countrey round about was ful of it and they were to be at no further trouble or care, then to gather it; & it being besids in itself a very sauourie kind of sustenance, as being made by the hands of Angels,Num. 21.5. what did the common-people say notwithstanding of it, and how did they murmure? Our soule, say they, doth now loathe ouer this light kind of meate. For being carnally giuen, they sighed after the flesh-pots of Aegypt; & because those meates stuffed vp their bellies, they preferred them before the food of heauen, & thought this but light stuffe in comparison of that other.

3. For the cure of which errour, or rather madnes, we must consider, that al the inconuenience which is heer obiected, depends of peoples imaginations, conceiting that he, that is barred of the pleasures of the bodie, wants s [...]me great matter; and the verie name of Want, vpon the first apprehension, is apt to breed Sorrow and discontent; because it is as much to say, as, I haue not that which were much to be desired,A man wants not that which he desires not. or which is necessarie; which yet is not alwayes true. For it hapneth oftentimes, that we haue not diuers things, which we haue no need of, nor haue no great desire of them. For example, a man hath not feathers like a bird, nor hornes like a beast, nor scales like a fish, nor diuers other things which other creatures haue; neither doe we desire to haue them, or because we haue them not, doe we think ourselues the worse. The matter therefore is in [Page 482] our desire, and consequently he that desires not a thing, want it not, And so they, that are desirous of honour or wealth, if they haue it not, are troubled, be­cause they want it: but they that desire it not, cannot be sayd to want it, because they are not sorie they haue it not.

4. And further, it is much more delightful not to desire a thing, then to desire it,It is more delightful to desire a thing then to haue it. and withal to haue it. For so we see, that they that are mad after their bodilie pleasures, when they haue their fil of them, take much more pleasure in abstay­ning from them, then in continuing in them. Is it not therefore much better to doe that betimes, which time brings them to choose? and out of vertue, and vpon good aduice to resolue vpon that before hand, which disordered fulnes forceth them vnto? And yet we cannot grant, that they are both filled alike to their con­tentment. For if we speake of the fulfilling of our desires (in which people ima [...]in that al happines consists) they that desire nothing, haue their desire much more perfectly fulfilled, then they that desire a thing and haue it. Which S. Iohn Chryso­stome reckons among the rest of the commodities of a Religious life; for with these worldlie kind of people,S. Io Chry. l. 2. contra vitup. vit. m [...]n. ‘it is, sayth he, as if a man should be so thirstie, that before he can drink one cuppe, he desires another and another, and though he drink neuer so much, cannot quench his thirst; certainly such a man though he haue neuer so much lickour to drink, cannot be accounted happie; but he is rather happie, that free from this necessitie of drinking, feeleth no thirst; nor is vr­ged anie way to drink; for the first is like a man that hath a burning feauer, the other like one that is in perfect health.’

5. And this which S. Iohn Chrysostome deliuereth vpon the point of reason, S. Augustin confirmeth by his owne example, relating with grief this among the rest of his errours of his secular conuersation;‘that while gaping after lucre & honour, he was walking one day through the cittie of Milan, with his head ful of an Oration, which he was to pronounce in prayse of the Emperour that then was, burning,S. August. 6. Conf. c. 6. as he speaketh, with a feauer of consuming thoughts, by chance he cast his eye vpon a beggar, that was very pleasant and iocund; and at the sight of him, he fetched a deep sigh, and spake much to his friends, that followed him, of his owne follie, that haling the burden of his infelicitie after him through the thor­nes of his disordered desires, and aggrauating it by continually haling it, the vt­most of his hopes and ayme was,That whi [...]h al desire, is content­ment. to come to that assurednes of contentment and ioy, to which that beggar was already arriued, and to which perhaps he should neuer arriue. For that which that poore fellow had gotten by a few farthings which he had begged, to wit, to be ioyful and contented in mind, that he aspired vnto, by so manie wretched windings. This therefore which S. Augustin sayth of this poore man, may much more truly, and with more proportion, be sayd of a Religious state.’ For why doth anie man desire the pleasures of the bodie, but to haue content and ioy in them? Religious people haue this already, and are con­tented and ioyful vpon farre better and more worthie grounds, then the pleasures of Sense can arriue vnto; and on the other side not desiring them, they cannot be sorie they haue them not.

Nothing in earthlie things worth the taking vp.6. Againe; what is there in these earthlie delights, why they should be so much desired or sought for? For to say nothing of the dammages and dangers they bring a man's soule into, nor how vnworthie a thing it is for Man, that is so noble a creature, to be stil hanging after that which is common to beasts, I speake only [Page 483] now of that itching delight, which egs a man on so much to these pleasures. What great matter of commoditie can these transitorie and perishable and earthlie things bring a man, that they should be so much esteemed? What is it to haue a board daintily serued, and curiously set-forth with excessiue cost and magnificence? or to goe to a play? What is there in a garden, or in a guilded coach, or in a long trayne of attendance, that, I doe not say a Saint, but an ordinarie man of iudge­ment should be taken with it? Besides that, if it be ioy and contentment which we seeke in these things, as I sayd before, contentment is not so much in fulnes, as in sobrietie and temperance;Sobrietie ful of con­tentment. specially, when with temperance so manie other daynties concurre as Religious pouertie doth afford, and are so farre from being found in the greatest delicacies of rich men, that al their pleasures are continually mingled with infinit corrasiues;Prou. 15.17. insomuch as the Holie-Ghost in the Prouerbs giues vs warning of it in these words: It is better to be called to a dish of hearbs with charitie, Prou. 17.1. then to a fat calf with hatred. And in an other place: A dry morsel with ioy, is better then a house ful of beasts killed, with wrangling.

12. Finally we must vnderstand, that Religious people doe not so much depriue themselues of the pleasures of the bodie, as change them for better. For when a soule meeteth with so manie fountains of heauenlie comforts, and hath so manie vessels to fil with them,Religious people change for better com­forts. as I sayd before there were heads of these com­forts in Religion, the comfort and sweetnes which it feeles, remaynes not wholy in the soule, but diffuseth itself further, and redounds to sense, and to our natu­ral appetites, and also to our bodie, by reason of the neerenes of one to the other, and the connexion which is betwixt them. Which is the cause why the Prophet sayd: My soule and my flesh haue exulted in the liuing God. And the Wise-man in the Prouerbs:Ps. 83 3. Pro. 17.22. A ioyful mind maketh flourishing yeares, a sad spirit drieth vp the bones. For as we see the bodie pines away with the grief of the mind, so it hath part also of the ioyes of the mind, so farre as it is capable of them.

13. Which things considered,Religion the plea­santer place for the bodie. who can make anie question, whether the World or Religion be the pleasanter place euen for the bodie? For though it be not, as I confesse, inuited euerie day in Religion to a bancket, to dan­cing, to merrie meetings, to hunting-matches, and the like; it hath that notwithstanding which is farre better, and more noble, deriued from the superiour part of the soule to the inferiour. As when in a great household the Maister of the house marrieth, the marriage concernes himself only, but the whole house and al the household-seruants, haue part of the feast and musick. In like manner therefore, Religious people, as I sayd, are not altogeather barred of the pleasures of the bodie, but make an exchange of that which is base and momentarie, and alwayes ful of remorse of conscience and exces­siue care, for that which is decent, honest, permanent, and so much the more delightful, the more sutable it is to both the parts of Man, and to Nature itself.

An answer to them, that say, there be manie tempta­tions in Religion. CHAP. XVIII.

OThers argue against a Religious course of life out of that place of Scripture: Sonne, coming to the seruice of God, stand in [...]eare & trembling, and prepare thy soule to temptation. Eccl. 2 1. Which warning of the Holie-Ghost doth so terrifye them, that they think, if they come to Religion, they must liue in a continual combat; and therefore conclude, that it is better to decline the battaile, then by prouoking their Aduersarie, thrust them­selues voluntarily into danger.

2. To which we answer; first, that holie Scripture (seing they are pleased to vse the authoritie thereof) when it giueth vs warning of the temptations, which we shal find in the seruice of God,The Scrip­ture doth [...] vs d [...]cline the [...]uice of God for temptatiōs doth not aduise vs withal to decline the seruice of God for these temptations; but rather, that foreseing the strife which wil happen, we come armed before-hand both with courage and weapons, & particularly with those weapons which are there named, to wit, Feare and Trembling; for these wil serue vs as a whetstone to whet our industrie, and diligence, and vertue. The souldiers of this world, though they know they shal often encounter their enemie, doe not therefore forsake the wa [...]res; rather they go to the warres, that they may meete with their enemie; because, vnlesse they fight, they cannot get the victorie; and without victorie, they shal haue no reward, nor crowne.

3. Moreouer in the warres among men there is this difference; for if a man wil si [...] at home,Spiritual encounters cannot be auoyded. he may be quiet and safe; for no man ordinarily fighteth, vnlesse he put himself into the field. But spiritual encounters no man can auoyd, though he would neuer so fayne. The Diuels are enemies to al mankind; they lye in wayte for al, they set vpon al, not only vpon Religious people, but much more vpon Secular people, the more their liues are open to their assaults, and they lesse warie of them. So that Religion doth not rayse an enemie against thee, that was not thy enemie before, but doth minister weapons, and courage, and counsel to with­stand, and also to assault him that was alwayes thine, and euerie bodies enemie.

4. The reason therefore, why Religious people seeme to endure harder en­counters then others,Why Reli­gious peo­ple seeme to haue harder en­counters. is, because when we begin first to cast-vp our Spiritual ac­counts, and to consider what we are, and from whence we come, and whether we are walking, and (in a word) what wounds and sores we haue in our soules, then we begin to feele we haue an enemie. Before, not because we did not feele our wounds, therefore we had none, but we were wounded, and did not reflect vpon it; which of itself was a very dangerous wound, and an euident signe not only of blindnes, but of death that had seazed vs. Though what wonder can it be, if the Diuel doe not oppose a man, when of his owne accord he giues him­self bound into his hands, and without contradiction yealds himself his slaue, and doth whatsoeuer he wil haue him to do? But when he perceaues a man go about to wrest himself out of his iawes, then he sets to him with greater furie, as a fugitiue.S Greg 24. [...]ar [...].7. Which S. Gregorie expresseth excellently wel in these words: ‘Our Enemie, while we leade this life, laboureth the more to ouerthrow vs, the more he sees vs [Page 485] rebel against him; for he cares not for assaulting thē, of whō he finds he is in quiet possession: But against vs he riseth with the greater furie, the more violently he is thrust out of our hart, as out of the right of his proper mansion-house. But that no man may be danted with these his wicked attempts, let vs heare also what the same S. Gregorie addeth a litle after: But because our merciful God permitteth vs to be pro­ued by temptation,1. Cor. 10.13 and not reproued, according as it is written (God is faithful, who doth not suffer you to be tempted aboue that which you are able, but wil make also with tempta­tion issue, that you may be able to sustayne) he doth speedily succour vs with the help of his comforts, & abates the edge of temptation which riseth against vs, & calmeth with inward peace the motions of our thoughts, that beate one against an other. And presently our soule receaueth great ioy of the Celestial hope, because it hath abided the brunt; that with reason we may say of a man that is thus tempted and deliuered: He shal see his face in exultation; And againe: He freed his soule, that it might not go to destruction, but liuing might see light. Thus sayth S. Gregorie, excellently to the purpose.’

5. For if temptations were gouerned only by the malice of the Diuel,Tempta­tion [...] God. that he might as [...]ault vs, when, and how often, and how violently he list himself, we had great reason to be afraid of them; but seing he cannot so much as moue his [...]ingar against vs, vnlesse God giue him leaue, we cannot doubt but his infinit Goodnes, out of the loue & prouident care he hath ouer vs▪ wil so temper al assaults according to the proportion of our strength, that we shal not be tempted not only aboue it, but not so farre as we are able to abide.S. Ephrem. s [...]le pa [...] ­tia. For, as S. Ephrem speaking of this busines sayth: If men, knowing so little as they doe, can discerne notwithstanding, how great a burden a beast is able to carrie, as for example, a mule, or a cammel, and load them according to the mea­sure of their forces; if a potter when he frames his vessel, knowes how long he is to leaue it in the fournace, that it be not burnt, if he leaue it too long, or fal in peeces, if too little, and be for no vse; How much more doth God, whose wisedome is infinit, know what temptations and trial euerie Soule doth want that desires to please him, and permits no greater to fal vpon them, then is for their profit?

6. Which being so,Tempta­tions [...] Cas [...] [...]l 4. c. 6. we haue not only no cause to feare, but much reason to reioyce; because, as I sayd, there comes no harme to the seruants of God by these temptations, but great benefit. For as Cassian writeth, by them we find by expe­rience, that we alwayes stand in need of the help of God, & consequently we per­seuer in prayer, we cal vpon him, we giue not ourselues to sloath and idlenes, we keep our custome & practises of vertue, & of fighting against our enemies, wheras oftimes (as he speaketh) whom aduersitie could not intercept, securitie & prosperitie haue ouerthrowne. This is therefore the benefit which we reape by temptation, that as a horse that is strong and ful of mettle, makes notwithstanding more speed if he be spurr [...] vp, then otherwise; So these gyrds, which the Diuel giues Religious peo­ple, serue to put m [...]tle into them, & make them runne with more feruour to their prayers, to be more diligent in mortifying thēselues, more eager in punishing their bodies, & more perfectly to apply themselues to the practise of al kind of vertue.

7. Which benefit being so great,More for vs, then against vs. Ps. 26.3. what reason haue we to feare temptations, or to shunne Religiō in regard of thē ▪ because we are in danger of yealding to thē? If we looke vpō ourselues only, & vpō our enemies, no doubt but we haue great cause to feare; but if we looke withal vpō the helps which we haue frō heauē, we haue cause to say confidently with the Prophet: If armies stand against me, [...]y hart wil not feare. [Page 486] This was once shewed to one of the ancient Fathers, whose name was Moyses. For being sorely assaulted with temptation,Moyses. he went to the Abbot Isidore, and told him of the difficulties and combats which he endured. Isidore being a wise vnder­standing man, first endeauoured to comfort him with reasons, and sayings out of the holie Scripture; and then leading him out of his Celle, bad him looke towards the West, where he saw a multitude of Diuels, fierce and terrible, marching as it were against him; then he bad him looke into the East, & there he saw infinit num­bers of blessed Angels, as bright as the Sunne, in array to assist him. Know then, sayd the Abbot, that there be more for v [...] (as the Prophet Helizeus sayd) then against vs: & that that is true, which S. Iohn sayth: He is greater who is in vs, then he that is in the world.

G [...]d in [...]8. And we may adde, that they that are for vs, are not only farre more in number, but so farre beyond the others in strength and power, that the least of them, is able alone to defeate and put to route al the damned crew of Hel; because ours fight not with their owne strength,P [...]. 33.8. but with the power and strength of God. And moreouer,Ps. 34.2. God doth not only send his Angels to compasse them round about, that feare him; but he himself descendeth to assist them, as King Dauid telleth vs, who had often experience of it: He taketh his weapons and target to fight for vs; he shootes his arrowes and desperseth our aduersaries; he multiplyeth lightning and confoundeth them. And yet he wil not haue vs sit stil, and be idle, and doe nothing, while he ouercomes our enemies for vs; for that were not so glorious neither for him not for vs; But he giues vs, feeble and weake creatures as we are, power and courage to ouercome,1. Reg 17.37. Ps. 141.1. Ps. 17.35.37. not one, as Dauid while he was a little one, but manie Giants, which is more honourable both for him and vs. He teacheth our hands to warre, & our fingars to the combat. He puts our armes as a bow of brasse, and makes them that they are neuer wearie. He gyrds vs with vertue, and dilateth our steps, that we may prosecute our enemies, and apprehend them, and not turne back, til we bruse them as dust before the face of the wind. How easie therefore is it to ouercome, hauing so powerful a help? And what can be more to be desired, then to fight, seing the victorie on our side is so assured?

Aduantage of the place of combat.9. But besides these strong succours, we haue also the aduantage of the ground wheron we fight. It is wel knowne what difference there is in fighting vpon euen ground, or from a higher or lower seate. Secular people that encounter the Diuel in the world, fight with a great deale of disaduantage of place; for the world is a slipperie kind of soyle, where a man can haue no footing, pestered moreouer with often gusts of wind, & other encumbrances, which make the field very disaduan­tagious for them. Religious people fight as it were from a high Tower; for the State itself is like a Tower, both in regard of the eminencie of it, & of the strong fortifications which are about it; so that they are both defended from the enemies shot, & haue better meanes to offend their enemies as being aboue them.

10. Finally, Religious people haue an other present remedie, & a general anti­dote against al temptations,Direction of Supe­riours, and laying open of temptations. to wit, their Superiours & Gouernours, who not only by solid reason, & counsel, & prudence are alwayes at hand to releeue them, but oftimes it hapneth, & I may say most commonly, that no sooner can a temptation be layd open before them, but in a moment it vanisheth away, and is defeated. A wonderful thing! & doubtles if there were Physitians for the bodie, that could cure a disease with only looking vpon it, how would they be sought to, & estee­med? But that which cannot be done in the bodie, is dayly seen in the diseases of [Page 487] the minds:Cass. Col. 4. c. 9. and al spiritual Writers are witnes of it, and particularly Cassian (a man very wel to be credited in this kind) sayth, that it was a general practise of the an­cient Fathers, to teach their subiects and disciples, neuer to conceale the busie thoughts of their harts, but presently to lay them open to their Gouernours, so soone as they began to bud: and that whosoeuer did so, could neuer be circum­uented with the craftie deuises of the Enemie. And this which Cassian deliuereth, [...]o 3.20. daylie experience, as I sayd, doth much more proue to be true, and oftimes it hapneth, that not only by declaring the temptation, but by the verie resolution to declare it and lay it open, it is vanquished, because the Enemie is one that doth euil, hateth light, and cannot abide light; that is, the eye and countenance of a Su­periour.

11. But not to stand too long vpon a thing that is so euident, we wil shew briefly, that they that liue in the world, are farre more exposed to the assaults of the Enemie, then they that liue in Religion. For al temptations [...]ise of one of these three causes, to wit, either from ourselues, that is, out of our owne weaknes and corruption;Three heads of temptatiōs to which Secular people are more subiect. or from outward things, which represented to our senses, sol­licite vs to desire them; or finally by the suggestion of the Diuel. Al these three must needs be farre more violent, and dangerous in Secular people, then in Re­ligious. For if we speake of infirmitie, who can make anie question, who be the weaker? knowing that Secular people are generally vnacquainted with matters of Spirit, ful of euil habits, their passions strong in them, and they so farre from endeauoring by care and diligence to bridle them, that rather giuing away vnto them, they strengthen them dayly more and more. Al the care on the other side, of Religious people, is to mortifye themselues; Mortification is the first thing they begin with; Mortification is that which they plye continually al their life, & pur­chase by it al other vertues, which are the strength, and as it were the sinnewes of Spirit; and consequently nothing, for matter of Spirit, can be more strong then a good Religious man.

12. Now what outward occasions or allurements can annoy a Religious life, where there is such continual watch & ward kept ouer vs? our eyes,Custodie of Senses in Religion. & eares, and other senses, by meanes of our Rule & our Superiours, and the verie walles them­selues so garded, that no hurtful thing can come neere vs. Secular people stād con­tinually as it were in the midst of the flames, seing, & hearing, & perpetually traffic­king with those things which are euil in themselues, or prouoke a man to eui [...]; for which reason the Prophet sayth:Hier. 9.21. Death comes in by the Windowes, & there be so manie windowes as we haue Senses. So that in this also there is no comparison.

13. The third head is the Suggestion of the Diuel. The Diuels are like theeues; & whom doe theeues most set vpon? Vpon them that they may robbe as often & as easily as they wil; or vpon them that make head against them, & most commonly get from them without anie losse, & oftner yet with gaine & benefit to themselues? If a man haue two enemies, & one of them be a coward, & neither haue anie thing to defend himself withal,The Diuel [...] like dogs in the shambles. nor skil at his weapon, & consequently must needs goe by the worst at euerie slight encounter; and the other be wel armed, watchful, & skilful and oftimes haue had the better of his enemie; who can make anie doubt which of these two is likelie to be oftner & more dangerously set vpon? And thus it hapneth with those infernal fiends; whom Abbot Isidore (as Palladius writeth) fitly likeneth to dogs, that lye about the shambles; for as long as there is anie [Page 488] thing for them, they hant the place; but when the shambles are shut vp, or if they be often beaten away with good dry blowes, and that they cannot get what they come for, they appeare there no more.

14. These therefore are the grounds, vpon which we may iustly perswade ourselues, that a man is with lesse danger of his soule, and not so often tempted in Religion, as in the world; and that the temptations which doe arise against vs in Religion, are so easie to be ouercome, and withal so beneficial vnto vs, that if we be warie of being ouer-confident of ourselues, we may say, they are rather to be desired and wished for.

An answer to them, that say: It is against nature, to liue vnder an other. CHAP. XIX.

AMong al the difficulties which a Religious course hath more in shew then in substance, some apprehend most, to be alwayes at an other's command, alwayes to depend vpon another's wil; because they perswade themselues, that libertie and freedome to doe what a man wil, is most agreable to nature; and to de­pend vpon an other, is, in a manner, to be a slaue.

2. This errour aymes at the verie throat of Religion, and layes siege to the Cittadel. Wherefore, that we may vtterly root it out, we must first consider,What li­bertie is. what Libertie is, and how natural it is to Man. For a man that shal think, that men are borne so free, that they may doe whatsoeuer comes in their fancie, and what they list, and be bound to no Law nor Superiour, is mightily deceaued. For S. Augustin sayth very wel in one of his Epistles, speaking of the true ioy and happines of Man:S. Aug. 1 p [...]st. 131. ‘First consider, whether a bodie may yeald to them, that wil haue that man happie, that liues according to his owne wil. God forbid we should belieue this for truth; for, what if he wil liue wickedly? is he not vncontroulably the more miserable, the more easily his wicked wil may be fulfilled? They also that without knowledge of the true God, haue giuen themselues to Philosophie, haue deseruedly hissed out this opinion out of their Schooles. For one of the eloquentest of them sayth: Behold others, not Philosophers indeed,Cic in Hor▪ but nimble Disputants, say, that al are happie, that liue according to their owne wil. But this is false; for to haue a mind to that which is not fitting, is most miserable. And it is not so miserable, not to bring thy desire to passe, as to bring that to passe, which thou shouldst not.’ Thus sayth S. Augustin, And Aristotle endeauouring to set downe a perfect forme of a Common-wealth,Arist. 5. pol. c. 9. doth giue special aduise to roote out this common errour, which raignes so much among men, who, because they make account that libertie consisteth in doing what they list, wil haue euerie bodie liue as he pleaseth, and doe what he thinks good; and sayth: It is a most false supposition; because to liue accor­ding to law, is not slauerie, but safetie.

[Page 489]3. Plutarch, Plut l. de audi [...]. an excellent Moralist, writeth to the same effect, that they that of children come to man's estate, if they be wel aduised, ought to make account, that they haue not shaken off, but changed their Tutour. For in steed of a man,Man neuer without a Tutour. whom they hired before with wages, or bought with their money, they haue now a Diuine gouernour of their life, to wit, Reason: and to obey it, is to obey God; and they that obey him, are the onlie free-men. For they only liue as they list, who haue learned to desire what they ought. Vnrea­sonable thoughts and fancies are but a shaddow of false libertie, and bring much repentance.

4 Seing therefore Heathen Philosophers could discouer thus much; we haue much more reason to perswade ourselues the same, in regard that the properties of our nature,We are na­turally vnder God. which they could not so wel diue into, doe leade vs vnto it. For if Man by nature had no Superiour, he might lawfully liue as he list himself, and it were natural for him to doe so; and doing so, he should liue a pleasant life, and without it be miserable: But seing we haue God aboue vs, who created vs, and to whom consequently by the lawes of Nature we are subiect, our owne natural inclination leades vs to subiection to so Soueraigne a Deitie, to serue him, and to humble ourselues and al our actions vnder him.S. Aug 14. de Ciuit. c. 12. S. Augustin teacheth this expresly; and to proue it, groundeth himself in the commandment, which God layd vpon our first father Adam, to abstayne from the forbiddē fruit. In which precept: (sayth S. Augustin) Obedience is commended vnto vs; which vertue in a reasonable creature, is as it were the Mother of Vertues, and preseruer of them, seing the na­ture of it is, to make it beneficial, to be subiect to God, and pernicious to doe a man's owne wil, and not the wil of him that created him.

5. But some bodie wil say:Volunta­rily to be subiect to God, is true freedome. What freedome hath Man, if he be tyed alwayes, and in al things, to doe the wil and commandment of God? This is our freedome; not to gouerne ourselues after our owne fancie, but voluntarily to embrace the wil of God, voluntarily to performe it. Stocks, and Stones, and brute Beasts, and al things are gouerned by God's direction, but because they haue no knowledge of it, they cannot voluntarily apply themselues to follow it, which makes also, that they are neither capable of merit nor reward.

6. This perswasion therefore and desire of being Maisters of ourselues, and Lords at our owne pleasure,It is much one, when God go­uernes im­mediatly o [...] by others. being taken away, the matter is not so great, whether God gouerne is immediatly by himself, or by Substitutes; specially seing he alwayes gouernes vs so by others, as himself also assisteth and directeth both them and vs, in his wil and pleasure. So we see in Citties and Kingdomes, al the labour is to bring them to acknowledge the King their Soueraigne. When they haue once acknowledged him, it is alone to them, whether he deliuer his commands in person, or by his Officer. And consequently it is euident, that as natural as it is for Man to be subject to God, and to Reason (which is as it were a raye of light proceeding from God) so natural is it for him to be subiect to another man in place of God; and if it be natural, it cannot be payneful or troublesome, but must ne­cessarily be both easie and pleasant.

7. And if we wil yet more particularly reflect,Difference between seruile and [...] what it is, that casts this mist before the eyes of some, we shal find that it is, because they cōfound seruile obedience or subiection, with this which is honourable and free, drawne into errour by an outward kind of resemblance, which is betwixt them; and [Page 490] therefore attribute the difficulties and the odiousnes of the one to the other. We must therefore informe ourselues of the mayne distance which is betwixt them, in regard both of pleasure and dignitie. And we may take our information from Aristotle, Arist. 5. pol. c. 4. who telleth vs, that there be two kinds of gouernment: ‘one, of a domineering fashion, & the nature of it is, that a Lord of this humour ay­mes chiefly & directly at his owne benefit, & regards the benefit of the subiect but accidentally, as the benefit of the subiect redounds to him also; the other is Oeco­nomical, as a father gouernes his children, a man his wife; in which contrariwise the Superiour attends directly to the benefit of the subiect, & to his owne acciden­tally, because it falleth out so, that the self-same is beneficial to himself; as the Maister of a ship or Pilot, as such, doth first & chiefly take care for the safetie of the passengers,Plato de repub. and of his owne accidentally, because he is also a passenger. These are Aristotle's owne words. And Plato hath the like discourse of a Common-weale. As a shepheard, sayth he, in as much as he is a shepheard, attendeth to the benefit of his flock, and not to his owne; for his busines is to see that that, which is in his custodie, be rightly ordered:’ So he that hath the gouerning of men, aymeth at no­thing but the good of them that are vnder him. By which we may easily see, vnder which of these kinds a Religious State is to be ranked.The power of the Church & of Reli­gion is Oe­conomical.

8. And it is the more apparent, because not only the power, which is in force among Religious people, but al the power which Christ our Sauiour hath left in his Church, tends to the benefit, not of him that hath it, but of the subiect. Which our Sauiour himself, who is Authour of this power, gaue vs to vnderstand in these words:Luc. 22.25. The Kings of the Gentils ouer-rule them, and they that haue power vpon them, are called Beneficial; but you not so; but he that is greater among you, S. Bern. l. 2. de Con. c. 6. let him become as the yonger; and he that is the leader, as the wayter. Vpon which words S. Bernard writeth thus to Pope Eugenius: ‘This is the forme giuen to the Apostles; domineering is forbidden, they are bidden to minister; and it is commended vnto them by the example of the Law-maker, who pre­sently addeth:Id. l. 3. de Cons. c. 1. I am in the midst of you, as he that ministreth. And the same S. Ber­nard, in an other place, likeneth this kind of authoritie to the power of a Steward or a Tutour. For the farme, sayth he, is vnder the Steward, and the Yong-maister vnder his Tutour, and yet neither is the Steward Lord of the farme, nor the Tutour Maister of his Maister. And addeth: Be thou there­fore ouer others so, as to prouide, to aduise, to take care, to preserue; be ouer others, to benefit others. Be ouer others as a faithful Seruant, whom the Maister hath appointed ouer his familie; what to doe?’ To giue them food in season; that is, to dispense, not to be impetious. If therefore this which S. Bernard deliuereth, or rather which our Sauiour hath left ordered in his Chruch, be the model of al Ecclesiastical Iurisdiction, how much more doth the same hold in the gouernment of Religious houses, seing both of them flow from the same head, and the reason, and ground, and vse of them, is equal in both, and the manner of Religious profession requireth moreouer with much greater reason, this kind of humble proceeding? He there­fore that hath command ouer others in Religion, is not Maister, but Ser­uant; He attends vpon al their necessities both of bodie and soule; this is al his employment day and night; in this he spends al his thoughts and endeauours. And againe S. Bernard els-where sayth, that the busines of [Page 491] spiritual Gouernours is like to that of Physicians,Superiours are Physi­cians and M [...]thers. wholy directed to the help of their Patients. And in another place he stiles them Mothers, and exhorteth them to their dutie in these words: Forbeare stripes, lay open your [...]earts: [...]l your breasts with milk, let them not swel with arrogancie.

9. Seing therefore al the power which is in Religious Orders,S. Ber s [...]r. 25. in Cant. & s [...]r. 23. is intended for the benefit of the Subiect, what followes, but that it must needs be as natural, and as delightful,This [...]ind of subiec­tion is na­tural and delightful. to liue vnder such a power, as it is natural and pleasing to euerie bodie to seeke his owne benefit? And what shal we need to stand gathering manie voyces for it, since a Heathen Philosopher, and one of the greatest wits among them, scanning the principles of Nature, auerreth it. With this desire of knowledge of Tru [...], sayth he, is [...] a desire of Sou [...]raignetie; so that a mind wel framed by Nature wil not willingly obey but him that instructe [...], or teacheth, or commandeth iustly and legally, Ci [...]. lib. 1. Offic. for the benefit of the partie. In which sentence (whatsoeuer we may think of the first part of it) we cannot certainly but admire in the second, how a Heathen, as I sayd, & a man plunged in pride and ambition, could by the light of nature de­liuer, that, when we speake of instructing and teaching, or anie other com­moditie redounding to ourselues, it is not only not repugnant to Nature for one man to obey an other, but most agreable to Nature.

10. Al which is yet more euident in the light which we Christians haue.It should haue been in the state of Inno­cencie. For we see the like order setled among the blessed Angels; for some of them haue preheminence ouer others, and their verie nature was ordained so by God, and the same confirmed afterwards in the state of Grace, which he gaue them. And Di­uines deliuer, that the like had been with men, if they had continued in the state of Innocencie.S. Th. p [...].96. a. vl [...]. Wherupon S. Thomas hath this discourse, that the state of Inno­cencie being free from al miserie & imperfection, could not haue admitted of that kind of Superioritie, by which one maketh vse of an other man for his owne in­terest, because it is a seruile kind of thing, and subiect to much miserie; But as for the Superioritie which is current among them that are free-borne, directed to the good and benefit of them that are subiect, there can be no doubt, but it should haue been in vse in that state, because it is a comelie and wel-beseeming thing, & good for them that obey.

11. Though why doe we stand reasoning the matter so long, since we find by experience so manie in the world,Worldlie ser [...]ants serue with pleasure. that for a smal gaine, or in hope of some little pre [...]erment, voluntarily sel away their libertie? How manie serue for daylie, or monthlie, or yearlie wages? Others liue in a more honourable seruice, but yet serue, in hope of greater rewards, and wayte so diligently vpon some great man or other, and are so readie at euerie cal, so obsequious, so watchful, that happie were it for Religious people, if they could be as quick, and chearful, and liuelie in obey­ing, as they are. Shal we say, that they also doe what they doe, against nature and against the haire? If they did, they would not go so willingly and so diligently about it, nor be so ambitious of such places, nor part with so much money for thē.

12. If therefore it be natural and easie for them to serue after this manner, be­cause euerie bodie doth naturally seeke his owne commoditie; and that which is agreable to nature, cannot but be easie, why should not the case be the same with Religious people? or rather better, by h [...]w much the reward, which secular ser­uants hope for, is but smal, and neither durable nor certain; Religious people serue vpon hopes of an eternal reward and happines euerlasting.

[Page 492] Religious people serue vpon better condi­tions.13. Besides that, they that serue in the World, serue vpon farre harder tearmes; first bec [...]use they subiect themselues to an other man, who in nature is but their equal, secondly, because mens fancies and affections are so vncertain and various, that oftimes we must labour manie yeares before we can creep into their fauour; and when with much difficultie and manie yeares wayting we haue got it, it is lost againe in a moment, without anie fault of ours, only vpon the other's fancie. It is not so in the seruice of God. For to attend vpon God, and to be his seruant, is the greatest honour in the world, an honour for Kings to ayme at; and seruing God, we obey Reason, and rule ourselues by that Rule, which in itself is so strayt and so constant withal, that we haue nothing to stand in feare of, but least we ourselues depart from it.

Religious people [...] God.14. For this is certain, and we must neuer let it goe out of our thought, that Re­ligious people serue not Man, as he is Man, but serue God, and are subiect to men, only as they beare the place of God. Which is euident out of the forme of their Vowes, which tyeth them, not to anie man liuing, but to God. And as we on our part doe vow ourselues to him, so he for his part neuer layes aside the care of gouerning vs, nor doth euer put vs ouer to an other so, as to forsake vs; but go­uerneth and ruleth vs, and sendeth vs, and calleth vs back, when he pleaseth; according to the promise which he made to his Apostles:Lu [...]. 10. He that heareth yo [...], heareth me; so that to conclude, as it is not against the nature of Man to obey God, but rather ingrafted and in-bred in nature; so neither is it against nature to obey that man, whomsoeuer God hath appointed in his place, and whom we haue no other reason to obey, but because we behold God to him; and consequently it cannot only not be hard to conforme our wils in this manner to the Diuine wil, [...] but must needs be more easie and more pleasant then to follow our owne wils. Which S. Bernard maketh a [...]cou [...]t to be so true, that he saith, it is a verie slauerie to follow our owne wil, and a very hard task. And to this purpose he applyes that saying of our Sa [...]iour: [...] Come vnto me, al you that are burdened with the hard setui­ [...] your owne, or of an other's wil, and You shal find rest to your soule, [...]. For by how much the goodnes of God is sweeter and [...] then anie men, so much sweeter also is his yoak, then what­ [...] yoak besides.

15. And hitherto we haue held-on our discourse, as if in Religious Obedience there were a kind of seruitude, [...] howsoeuer we pleade that it is both amiable, ho­nourable, and sutable to Nature. Now we wil shew, that there is no manner of si [...]ne of seruitude in it, but time and perfect libertie. For what is libertie? To liue as a man wil himself. Who therefore be they that liue as they wil themselues? wicked people, or they [...] be good and vpright? Let vs heare what S. Bernard sayth of a couetous man: ‘A [...] of them that with a hart vnsatiable gape after [...]ayne and luc [...]e, what he thinks of them, that sel al & giue it to the poore, to pur­chase by their earthlie substance the Kingdome of heauen; Doe they wisely or no? [...] wil say, they doe wisely. Aske him againe, why he doth not himself [...] commend: in an other? He answers; I cannot. Wherefore? because the [...] wil not let me; because he is not free, because that which he [...], is not [...] owne, nor himself is maister of himself.’ If that which thou [...], be [...]uly th [...], lay it out for thy commoditie; exchange earthlie for [Page 493] heauenlie things. If thou canst not, confesse, that thou are not maister of thy money, but a slaue to it; that thou art not true owner of it, but dost wayte vpon it to keepe it. And this which S. Bernard sayth of Auarice, we may say also of Luxurie, of Gluttonie, of Anger, that they that are intangled in these and other vices, are not free-men, but sl [...]ues: and most of al of Ambition, of which a Heathen authour writeth thus:Cic. [...]. Take heed of desire of glorie; for it taketh away a man's libertie, for which al noble sp [...]s ought to striue.

16. As therefore al t [...]ese are sl [...]es, because they cannot doe as they wil, but are forced to doe as Vice wil haue them, which is a more stearne and more dishonourable Maister then anie man whatsoeuer, be he neuer so sauage and barbarous: So contrariewise, he is truly free, that liueth according to Vertue. For the good which he doth, he doth it not vnwillingly, but willingly and cheerfully: and receaueth and performeth the commands of his Superiours, or of his Rule, as if he did it naturally. For as when a man directs a traueller in his way, no man can say, he forceth him to go that way, because the traueller desireth it more then he that directs him: So whatsoeuer is suggested to a Religious man in this spi­ritual way and iourney, either by word of mouth, or by writing, he taketh it as behooful for his owne good and saluation, of which he is infinitly tender.1. Tim. 1.9. S. Ber. l. de prae ep. & [...]sp [...].9. Arist 4. [...]h. c. 8. Which is the reason, why the Apostle sayd: The Law is not made for the iust man; not (as S. Bernard explicateth it) that he must liue without law, but because he is not vnder the law; or (as Aristotle writeth) because he is a law to himself, and carrieth himself without law, as if he were vnder it.

17. S. Ambrose in one of his Epistles handling this subiect at large,S. Ambros. l. 2. [...]p. 1. pro­ueth it after this manner: He is free, that doth what he wil himself: now a iust man, though he obey the law, or man, doth alwayes notwithstan­ding what he wil himself, because he desireth the good which is comman­ded, and excecuteth it, not driuen vnto it by force of the outward command, but by his owne desire and inclination. So that what truer libertie can there be, then that which Religi [...]us people enioy? hauing moreouer this aduan­tage, that al their obligation and tye (which is the chief thing that seemes to barre them of their libertie) comes by their owne election and free choyce? So that that,S. [...]mbr [...]. [...]p 83. which S. Ambrose sayth els-where, may be fitly sayd of them: Who wil shunne Christ, seing they follow him, that are tyed in bends? but voluntarie bonds, which set a man free, and doe not restrayne him.

18. And vpon the same point S. Bernard grounds a discourse to his Monks, which I wil heer relate.S. Ber in ps. qui habi [...]. s [...]r. 9. For hauing layd load vpon the hardnes of this Re­ligious captiuitie, and set it forth to the vtmost, in regard that a man hast­ning, as I may say, to the losse of his owne life in this world, and to the m [...]rtifying of his owne wil, puts his neck into the collar of so rigid a course of life, and casts himself into this hard prison of Pennance, he releeueth them againe with this solid comfort, that this seruitude were indeed a most mise­rable seruitude, if it were forced vpon us, and not voluntarily vndertaken. But voluntarily sacrificing ourselues to God, and no violence being offered to our wils, but by our wil itself; whatsoeuer we doe in this manner for God, though neuer so hard and toylesome, is rather to be reioyced-at and welcomed, then thought on with compassion.

[Page 494] S. Aug. in Ps. 99.19. Finally S. Augustin sayth pleasantly and rarely to this purpose. ‘Al serui­tude is ful of bitternes; al that are bound in seruile condition, serue and murmure at it. Feare not, that you shal serue such a Maister. In his seruice there shal be no sighing, no murmuring, no indignation. It is great happines to serue in this house, though it be in fetters. The seruice of our Lord is free: The seruice is free, where not necessitie, but charitie serueth. Thou art a slaue and a freeman both togeather: a slaue, because thou art created; a freeman, because God, who created thee, loues thee; serue not murmuring: for thy murmuring wil not make that thou shalt not serue, but that thou shalt serue like a slaue. Thou art a seruant of our Lord, fran­chised of our Lord: doe not seeke to be so set at libertie, as to depart the house of him that giues thee thy freedome.’ Excellently wel spoken by S. Augustin, and particularly where he obserueth,Men must doe the wil of God whether they wil or no. that al men are so vnder the command of God, that though they repine and resist, yet serue they must, wil they nil they, and shal be compelled to fulfil his wil whether they wil or no. For al things are gouerned by him, nothing escapes the mightie hand of his prouidence. Man therefore being by nature and of necessitie a seruant, how farre better is it to serue voluntarily, & so, that by his verie seruice he may be franchized to his great comfort for the pre­sent, and euerlasting reward for the time to come, then by repining and stub­bornly refusing to obey, to be forced to that, which God out of his infinite wise­dome and prouidence hath ordayned, and haue for his reward nothing but sor­row in his world, and torments in the next?

An answer to them, that think it better to keepe their wealth to spend in good vses, then to giue it al away at once. CHAP. XX.

THE Diuel vseth an other fallacie to diuert people from Religious courses, and it is so much the more dangerous▪ because it car­rieth a colour of deuotion. For he wil needs perswade them that it is better and more profitable for saluation, to keepe their wealth, seing God hath giuen it them, then to cast it away al at once; that they may be alwayes doing some good deed or other, specially for reliefe of the poore, whom our Sauiour doth so particular­ly commend vnto vs,Matth. [...]5.3 [...]. that in the latter day of Iudgement it seemes we shal receaue our doome, according as we haue dealt with our Neighbour, and relieued him in his necessities, feeding the hungrie, cloathing the naked, comforting the sick, and visiting them that are in restraynt. Wheras Religion vtterly disableth a man from doing anie of these good deeds; both because it bringeth vs to extremitie of Pouertie, and also taketh away our libertie; so that a Religious man, though he should haue [...] mind to doe anie thing in this kind, yet he cannot doe it, vnlesse he first haue the consent of his Superiour, and his particular Institute allow of it. [Page 495] And for proof out of natural reason, [...] 1. E [...]h. c. 10. Aristotle affirmeth, that riches is one of the best means to make a man happie, and furnisheth him with plentiful occasion of vertue.

2. These kind of arguments are the strength of this partie, inuoluing doubtles manie dangerous errours.Manie in­conue­ni [...] in admi [...] ­ting an estate. For first the administration of a temporal estate is ac­companied with so manie offences of God, that the offences doe farre surpasse al the good that can be done with it. Pride, and haughtines, and freedome, and oc­casion and opportunitie of sinne, are alwayes wayting vpon it. And if there were nothing els, the verie distraction of mind, and the withdrawing of our thoughts from spiritual things, and the nayling of them to that which is base and earthlie, is a great misfortune. S. Gregorie (excellent in deliuering the Moral sense of Scripture) discoursing of the calamities of holie Iob, and how the Chaldaans diuided into three troupes fel vpon his Camels, sayth, that the Chaldaeans signifye the Diuels, the Camels (suting in some things with the beasts that were accounted cleane, and in some things with the vncleane) signifye a wel-dispensing of temporal goods. For euerie bodie (sayth he) that hath care of administring earthlie things,S Greg 2. mor 26. doth lye more open to the darts of the hidden Enemie. ‘He striueth to doe some things prouidently, and oftimes, while he is careful suttlely to foresee that which is to come, he ouerseeth at vnawares the harmes which are present. Oftimes being slow in performing some things, he neglecteth others which he should carefully performe. Oftimes being ouer careful in his dealings, he rather marreth the bu­sines by his vnquiet proceeding. And most commonly so manie intricate thoughts doe intangle him, that scarce able to weald the busines which he carefully turneth in his mind, and so bringing nothing to effect, he sweateth a-mayne vnder the heauie burden of his hart.’These are the incommodities which the administration of earthlie wealth bringeth with it, be it neuer so vprightly handled, without wronging anie man; for of this S. Gregorie speaketh so that to buy the commoditie of being liberal towards others, with so great losse to ourselues, seemeth great follie.

3. And yet though there were no such incommoditie in it, which can hardly be,To [...]i [...]e al at once, [...] a greater [...]. considering how naturally these inferiour things are coupled both with danger & dammage; Yet, as I say, if there were no such thing, what comparison is there betwixt the works themselues? In the one, we bestow part of our earthlie sub­stance; a smal matter God wot; In the other, we bestow ourselues, and giue away the freedome of our owne wil, which is the greatest thing we haue, and that which men make more account of, then of anie thing els. And heer also we may fitly apply the similitude, which we brought before out of S. Anselme, of the fruit & the tree. For he that remayneth with the possession of his earthlie goods, giueth part of the fruit of them; a Religious man giueth the tree, and consequently al the fruit with it. So that whatsoeuer act or circumstance of vertue & dignitie can be found in the first, is also in this, and much more then in the former, and so much indeed, that there can be nothing added vnto it; for he that giueth al, powreth forth his liberalitie to the verie bottome, & once for al; which must needes inuolue a farre greater alacritie and chearfulnes in the verie manner of giuing, then when a man parts with it by fits,2. Cor. 9.7. and by peece-meales: and these be the chearful giuers w [...]m God doth loue, as the Apostle telleth vs.

4. But what doe we stand demurring vpon the matter? This was anciently the [Page 496] Heresie of Vigilantius, S Hier. con. Vigilan. so long agoe, and so learnedly consuted by S. Hierome, and then by the authoritie of the Vniuersal Church condemned: of which S. Hierome speaketh thus:The He­resie of v [...]g [...]lant [...]us. To that which thou sayst, that they doe better, who vse that which they haue, and diuide the fruits of their possessions by little and little among the poore, then they that selling their possessions giue al away at once; I wil not, but our Lord shal answer:Matth. 19.21. ‘If thou wilt be perfect, goe, sel al that thou hast, and giue to the po [...]re. He speaketh to him that wil be perfect, to him that with the Apostles for­sakes fa [...]her, and boat, and nets. This which thou commendest, is the second & the third step, which we allow of also, so that we acknowledge withal, that the first is to be, referred before the second and the third.’ Thus sayth S. Hierome.

Testimo­n [...]es of a [...]cie [...]t Fathers.5. And if we further require the testimonies of other ancient Fathers plainly auerring, that it is farre more beneficial to our owne soules, and more acceptable in the sight of God to shake off al at once, then keeping our wealth in our owne hands,S. Augustin de [...]no Con [...]g [...]. 8. to bestow it by little and little in good vses; we shal meete first with S. Au­gustin speaking to this purpose: ‘They that ministred necessaries of their substance to Christ and his Disciples, did wel; but t [...]ey did better that forsooke al their sub­stance, to the end they might be the freer to follow our Sauiour. And else-where he sayth thus: It is good to bestow a man's wealth with discretion vpon the poore; but it is better to giue it al at once with intention to follow our Lord, and free from care to conuerse with Christ.’ Idem de [...]. He sayth, they are free from care, that haue rid themselues of their worldlie substance; insinuating that Euangelical Pouertie hath no care nor anguish hanging vpon it, but is rather the true way to free a man from al care and trouble.S. Ambrose [...] 36. S. Ambrose in his Offices discoursing of liberalitie, & shewing how naught a thing it is, to lauish a man's worldlie substance, and that it is to be layd out prouidently, not carelesly cast away, excepteth this case: Vnlesse it be per­haps to doe as Helisae [...]s did, when he ki [...]led his oxen, and fed the poore with that which he had, to the end the care of house-hold might not detayne him, 3. Reg. 19.21. but forsaking al, he might betake him­self to the Prophetical discipline.

[...] 65. and 66.6. Diadochus, a graue and ancient authour, in a Treatise which he wrote in Greek, of Spiritual Perfection, among other things sayth expresly thus: ‘It is very conue­nient and very profitable, after a man comes to know what the seruice of God is, presently to sel al, and to dispense the money which he makes, according to the commandment of our Lord, & not vnder colour of obeying the Commandments of God, to shut his eare to so wholesome a Counsel. For hence wil ensue, first, an excellent Freedome from al care and sollicitude; secondly Pouertie, safe and sure fr [...]m al attempts; thinking of higher things then iniurie and contention; because the [...]ewel is now taken away, which sed the fi [...]e of Auarice. Humilitie wil then aboue al other vertues make much of vs naked in her armes & bosome, as a mother makes much of her child in her lap, when out of childish simplicitie it puts off the c [...]ates, and casts them away, reioycing more in that nakednes, then in diuersitie of garments, being voyd of al malice.’ Thus sayth Diadochus; and then putting this question in behalf of the aduerse partie (If we sel al at once, from whence shal the poore haue releef, who were dayly maintayned out of our goods?) he answereth in this manner: ‘Certainly God wil aske account at our hands of almes-giuing ac­cording to that which we haue, and not according to that which we haue not. If therefore for the feare of God I giue that bountifully away in a short time, which I might haue been longer in giuing, what more wil be layd to my charge, seing [Page 497] I haue nothing?God h [...]h [...] o [...] [...]. But some bodie wil say: What then shal become of those poore people, that were wont to be maintayned by little and little with our smal estate? Let such an one learne, not to vpbraide God by occasion of his owne couetous mind. For God wil neuer want abilitie to gouerne those whom he hath made, as from the beginning he hath gouerned them; neither did the poore want food or cloathing, before this man or the other were m [...]ued to bestow their charitie.’ You see what Diadochus sayth, and discouerseth yet further of the benefit which comes therof, in regard that riches make vs proude, not only when we vse them il, but though we vse them wel: because it is easie to take a kind of complacencie in bestowing dayly something in good vses, as if we did some great matter, and de­serued something at the hands of God. But when we forsake al at once, & bestow nothing dayly vpon the poore, we may easily think we doe little good, and stirre ourselues to a wholesome sorrow and humilitie, and moreouer be more eager to get by prayer, and patience, and humilitie, that which we cannot now purchase by almes-giuing.

7. Theonas in Cassian hath the like discourse;Cass [...] 21 [...]. 35. that though a man doe offer the first fruits & tithes out of his estate, & be bountiful to the poore, yet it is hard for him not to fal often into the snares [...]f Sinne. For while he delayeth or neglecteth the occasion, he must needs offend either in quantitie or qualitie or daylie distribution of his goods. And a [...]i [...]tle after: It is impossible for a man to free himself to the s [...]l from the domination of s [...]aue, though he dispe [...]se his wealth with neuer so great magnanimitie, vnlesse by the grace of our Sauiour, togeather with the thing itself he shake off the affection of possessing an [...]e thing. But in them that haue not neglected the Counsel of our Lord, but bestowing before hand their whole estate vpon the poore, The [...]. and taking vp their Crosse, haue followed the plenti­fulnes of the heauenlie grace, sinne can haue no power. For though afteward [...] a man haue charge of dispensing the wealth that is now consecrated to our Sauiour Christ, and handle in a pious distribution the money which belongs to others, he [...] not be troubled with vnfaithful care of reseruing for his mayntenance, nor wil his chearfulnes [...] be lost by [...] delay; because that which once he offered wholy to God, [...] now as of a thing belonging to an other, not reflecting vpon his owne necessitie, no [...] [...] wil fal short, being assured that when he shal arriue to his [...] nakednes, God wil take much more care to feed him, then he doth of the birds of the ayre.

8. S. Gregorie also wel acquainted with the craftie fetches of the Diuel,S Greg. 12. [...]. rec­k [...]neth this among other hidden snares which he layes to intrappe vs. Another, sayth he, [...] is resolued not only not to hunt after earthlie commodities, but to re­nounce al that he hath, to the end he may the more freely exercise himself in the precepts of the heauenlie Teacher, the more disengaged he is from t [...]e things, which being possessed might encumber him, treading them vnder foot by forsa­king them. ‘The Enemie therefore lying in wayte for this man, and speaking to his hart by secret suggestion, sayth vnto him: Whence riseth the boldnes of this f [...]rash proceeding, as to dare to beleeue, that thou canst subsist with leauing al? Be [...]e not very manie that doe not forsake their earthlie patrimonie, & yet pur­chase with it the euerlasting goods of the supernal inheritance by [...] of mercie? [...] flattering suggestion, and by the by, in the self-same thi [...]gs, which he [...] him in mind to retayne f [...]llowing his deceitful humour, he layeth before [...] the pestiferous delights of them, to draw the seduced hart to outward [...], and to turne it quite off from inward desires of Per [...]tion.’

[Page 498]9 Behold where the source is of this preposterous care of the poore, if we beleeue S. Gregorie. Behold also what the Diuel pretendeth by this his suggestion; to wit, vnder so faire a colour of Charitie and pittie towards the poore, to hold vs pl [...]y with these earthlie things, that while we stand vpon so tickle a ground as the world is, he may the easyer giue vs a fal. For as it is hard so to handle pitch, but that it wil stick to our fingars; so it is hard to haue the administration of worldlie wealth and riches vpon whatsoeuer occasion, but that our loue, and affection, and desire wil in some measure cleaue vnto them, and as it were defile our soule by touching them.

10 That which S. Hierome therefore writeth in his Epistle to Iulian, standeth with great reason. This Iulian was both wealthie and bountifully liberal towards the poore, & yet S. Hierome exhorts him rather to forsake al, and sheweth playnly that it is the much more perfect course and more beneficial for saluation. These are his words,S Hierome Epist. 34. ‘I cann [...]t say but thou dost wel, in that thou dost, as it is reported of thee, minister to the vse of Saints, maintayne Monks, make great offerings in the Churches. But these are but the first essayes of thy warfare. Thou contemnest go [...]d; manie Philosophers also haue contemned it; and one of them (to passe the test in silence) cast the price of his manie possessions into the sea, saying: Away into the deep, you euil thoughts; I wil drowne you, that I may not be drowned by you. This Philosopher, ambitious of glorie, and a base slaue to popular ru­mours, cast away al his burden at once;Religious people haue the higher place. and canst thou think that thou hast attayned the height of vertue offering part of thine? God wil haue thyself, a liuing hoast, pleasing God; thy self, I say, and not that which is thine. If thou giue thy self to God, and perfect in Apostolical vertue begin to follow our Sauiour, then thou wilt vnderstand where thou wert, and how in the Armie of Christ thou hast hitherto held the lowest place. I wil not haue thee offer that only to God, which a theef may take from thee, which thy enemie may inuade, which banishment may depriue thee off, which may come and goe, and which like waues of the sea is possessed by euerie maister that is next at hand, and which (in a word) whether thou wilt or no,Hierome Ep [...]st. 10. at thy death thou must forsake. Offer that which no enemie can take from thee, no tyrant bereaue thee off; that, which wil follow thee to thy graue, yea to the Kingdome of Heauen, and to the delights of Paradise. Thou buildest Monasteries, and a great number of Saints are maintayned by thee; but thou shalt doe better, thy self to liue a Saint among the Saints.’ Thus writeth S. Hierome to Iulian. S Hierome Epist. [...]1.

11. And the like he writeth to Pammachius; applying fitly to his purpose that which we reade of the low stature of Zacchaus: [...] ‘My aduise is that thou offer not only thy money but thyself to Christ; [...] skin for skin, and al that a man possesseth he may giue for his soule. Our ancient Enemie knoweth, that the combat of Con­tinencie is greater then that of money; that which sticketh on the outside, is easily [...]ast [...]f, a ciuil warre is more dangerous. We may easily vnglue that which is but [...] togeather, vnsow that w [...]ich is but sowed; Zacchaus was rich, the Apostles [...] [...] red foure times the value of that which he had taken, and diuided among the poore the one half of his substance that remayned; our Sauiour admit­ [...] entertaynement; and yet because he was low and could not reach the [...] of the Apostles, he was not reckoned among the Twelue. The Apostles, [...] [...] their wealth, left nothing, if their wil, they forsooke al the world at [Page 499] once.’ If we offer our wealth and our soule togeather, he wil willingly accept of it.

12. Let vs rehearse an other testimonie out of the same S. Hierome, exhorting his friend Iaciuius to an absolute renunciation of al things in these words: ‘It is the part of beginners, and not [...]f perfect people, [...]. Ep. 28. to cast away their money. Crates the Thebean did it, and so did [...], To offer ones self to God, is proper to Christians and to the Apostles. The wants of manie haue been supplyed by thy abundance, to the end that their riches may rebound againe into the hands of them that want them.Luc 16.9. Thou hast made to thy self friends of the Mammon of ini­quitie, that they may receaue thee into the eternal tabernacles A thing worthie commendation,Prou. 13.8. & to be paralelled with he vertues of the Apostolical times! But our L [...]rd seeketh rather the soules of the Faithful, then their riches. We reade, that a man's owne riches are the redemption of his soule. By a man's owne riches we may vnderstand such, as are not gotten by pillage, or by the wrong of an other man; but yet in a better sense, our owne riches are the hidden treasure, which neither the night-theef can vndermine, nor the open robber take from vs by violence.’

13. Seing therefore we haue the verdict of S. Hierome in so manie places,Riches a help for the Actiue life, and a hindrance for the Contemplatiue. so clearly deliuering his mind on our side, and so manie other ancient Fathers besides of the same opinion, the single authoritie of Aristotle cannot in reason stumble anie man, though he were against vs. But indeed he is not. For in that which was obiected out of the first of his Morals, he speaketh consequently to that which there he handled; for he discourseth there of the happines belonging to the Actiue life, towards which Riches are vndoubtedly a fit meanes and instrument; for had it not riches, it should not haue wherewithal to relieue others, and supply their necessities; wheras great part of the felicitie of that life is placed in that kind of action.Arist. 10 [...]th c. 8. But towards Contemplation, wherin according to Aristotle's iudgement also, is the farre truer felicitie, riches conduce nothing at al, but rather hinder it; for they disturbe the quiet of a man's mind, which is one of the necessariest things of al for Contemplation: Insomuch that Aristotle himself in his tenth booke of Morals, where he treateth of the happines which is in Contemplation, sayth, that Action hath need of manie things, but Speculation hath not need of anie thing, and that multiplicitie of things is rather a hinderance vnto it. It is therefore con­fessedly much more beneficial, and a much more noble act, to forsake al that a man hath at once, and to consecrate his life to God in Euangelical Pouertie, then to remayne with some thing, though it be with intention to spend it vpon the poore. Which we may finally strengthen with a notable sentence of that great S. Hilarion, A memo­rable saying of S. Hilarion. of whom S. Hierome relateth, that hauing deliuered a maruelous rich man called Orion from a legion of Diuels, not long after, the same man returned to the Monasterie with very rich presents, and vrged S. Hilarion very earnestly and with teares, to accept of them,S. Hierome in vitae H [...]lar, if not for himself, yet at least to bestow vpon the poore; but the aduised old man answered him in these words: The name of the poore hath been an occasion of auarice to manie; but mercie hath no tricks with it. No man doth spend better, then he that reserueth nothing for himself.

An answer to them that choose to remayne in the world, to do good vpon their Neighbour. CHAP. XXI.

OThers are withdrawen from Religious courses by a perswasion which they haue, that they may benefit their Neighbour more in spirit, re­mayning in the world. An errour much like to the former, which we haue confuted, but that the former taketh occasion of our earthlie substance, this latter of a good which is meerly spiritual; and consequently, as it hath the fayrer pretext, it is the more apt to deceaue. For thus they discourse, and argue as it were, against a Religious State: that in Religion we in a manner burie the Talent, which God hath giuen vs, and the zeale and good wil of aduancing others in vertue; because they that liue vnder Obedience, are not so free to make their excursions hither and thither, and sometimes, when they haue begun a good work, they are called away from it, & set about something els, or sent to another place. On the other side, they that remayne at their owne freedome, may at al ti­mes, and at al howers, assist al kind of people, and haue no bodie to hinder them, no bodie to forbid them, no bodie to interrupt them; so that wheras both of them may be compared to hounds, that are [...]a [...]er vpon the sight or sent of the game, the Religious are as it were in leash, and at the command of others; Secular people runne at large, & instantly make after the game without anie stop or stay. Let vs therefore consider, how little force these arguments haue, to weaken so great a Counsel of Perfection.

2. And first we must vnderstand, that Charitie, as great a vertue as it is, must be ordered,Charitie [...] orde­red is not Charitie. insomuch that if it be not duly ordered, it is not Charitie, but some other affection that putteth-on the maske of Charitie. Order consisteth chiefly in this, that in matter of Spirit, and in things which concerne the grace of God, and our soules saluation, euerie one be first careful of himself, & preferre his owne spiritual benefit and profit; before the good of whomsoeuer of our Neighbours; and so God commandeth vs to doe. Which al Diuines with one consent deliuer as a certain truth; and S. Thomas in particular proueth it by this solid & substantial argument. B [...]cause Charitie, sayth he, is grounded in the communication of goods that are spiritual; but after God, S Th [...]m 1.2. q 3 [...] ar 3. who is the foundation of al, euerie one is neerest to himself, and must make account to be first in the participation of this good; for we loue our Neighbours as our companions in that participation; Cha [...]tie first [...] vs to our owne perfection. and consequently as Vnitie is to be preferred before Vnion, so that a man enioyeth such a go [...]d▪ is a neerer and dearer ground of loue, then that an other is his companion in the enioyning of it. And vpon the same ground it followeth also truly & necessarily, that the habit of Charitie cannot incline a man, I doe not say to commit the least sinne, but not so much as to abide the least losse or impayring of Charitie, for an other man whosoeuer he be, no not though it were to saue the whole world, no more then fire can issue out of ice; which also almost al Diuines agree in.

3. If therefore we allow of this, & it cannot on the other side be denyed or anie way doubted of, but that a Religious course of life is without cōparison the most absolute course of our owne perfection, and farre more apt to furnish our owne soules with vertue, then anie Secular state whatsoeuer, it must necessarily follow, that though some particular state in the world might be more beneficial to our Neighbour, yet the benefit of our owne soules is to be preferred before the benefit, which might be deriued to others. Our Sauiour deliuereth it in these expresse words: What doth [...] it auayle a man, if he gayne the whole world, and suffer detriment of his [Page 501] owne soule? And because we should not think,Matth. 16.26. that his words are to be vnderstood only of temporal gayne, S. Bernard doth directly apply them to this spiritual benefit of our Neighbour which we speake of,S. Bern. 1. de Cons. c. 5. and in his book of Consideration writeth thus: If thou wilt be wholy entrie bodie's, after the example of him, that was made al to al, I commend thy f [...]ee na [...]u [...]e; but vpon condition it be ful. And how shal it be ful, if thou shut-out thyself [...] ▪ for thou art also a man. Therefore that thy courtesie may be fal & mine, let the bosome chose me which receaueth al, embrace thyself within itself. Otherwise what auayleth it thee, according to the word of our Lord, if thou gayne al, & leese thyself alo [...]? & he repeateth the like saying in his second Booke, & amōg other things, cōcludeth pleasantly with these words: In the purchase of saluation, no man is neerer of kin vnto thee, then the onlie sonne of thy mother.

4. Now the ground of the contrarie partie draweth these two inconueniences with it;Id [...]m lib 2. c. 3. First that while they liue in the world, vpon what cause soeuer they re­mayne in it, they lye open to al occasions and dangers of sinne, as much almost as anie Secular people;Inconue­niences of remayning in the world. for sayling the self-same seas, they must needs be tossed with the self-same waues of these present allurements & baytes of honour, & riches, and beautie beating continually vpon their eyes & thoughts, that it is very hard, and a rare thing, alwayes to resist, & so to resist, as alwayes to goe away with the victorie. This is the first inconuenience, which they runne themselues vpon. The other is, that though we should grant them the victorie in al these assaults, yet they cannot but suffer l [...]sse & detriment in matter of vertue & perfection, because they depriue themselues of voluntarie Pouertie, & Obedience, & other such vnspeakable trea­sures, which are ordinarie in Religion, &, as I may say, common to euerie ordinarie bodie. And what follie is it, to wayte vpon others gaynes with so much losse of our owne? Wherefore we ought rather to harken to the counsel of the Holie-Ghost, & haue it alwayes before our eyes,Eccl. 29.27. aduising vs in this manner: Recouer thy neighbour according to thy vertue, and take heed to thyself, that thou fal not in; that is, thou fayle not; for he that salleth, both hurteth himself, & cannot help them to rise, that are fallen.

5. We shal doe wel also, to cal to mind the Parable of the Virgins, whom our Sa­uiour so much commendeth in the Ghospel for their wisdome, in that when the other Virgins be [...]ged oyle of them,Matt. 25.9. they answered: Least perhaps it suffise not for vs & you, [...] rather to them that sel, & buy for yourselues. Which saying S. Bernard vpon the Canticles applyeth to this which we haue in hand, & among manie other reflecti­ons which he makes vpon it, he falleth also vpon that, which we spake of before, that it is not true Charitie for a man to desire to benefit others with his owne losse; because charitie (as he speaketh) w [...] abound in itself, that it may haue abundance for others. It reserueth to itself as much as it wants, S. Bern. In Cant. [...].18. that no man may want. Otherwise, if it be not ful, it is not perfect. And againe: I make account, that in matter of Saluation no degree of compassion is to be preferred before that degree, Eccl. 30. which the Wiseman setteth downe, saying: Haue mercie of hy owne soule, pleasing God.

6. And thus much vpon supposition, that though a Secular life could be more apt to doe good vpon others, yet Religion were to be preferred, because in Reli­gion we may reape more benefit to ourselues.Religion incompa­rarbly more proper for the helping of others. What if we adde now that [...]eligion is farre more able, and sufficient, and proper to doe good vpon others? But it is so certain and euident, that we shal not need to stand long vpon proof of it besides that, in the second Booke of this Treatise we haue playnly con uinced it, discour­sing of the manifold helps, which a Religious sta [...]e afforde [...] good of [...]ur Neighbour; the summe whereof i [...] this: that God only [...] because of the conuer­sion of Soules, and of their progresse and aduancement in vertue. For so we fir [...] [Page 502] it written:Ps. 83 12. Grace and glorie our Lord wil giue. And our Lord himself sayth: No man can come to me, Iob. 6.44. vnlesse the Father, who sent me, draw him. What then doe men in the conuersion of other men?Coniun­ [...]tion with God the authour of conuer­sation of soules. They are instruments which God vseth, as a writer vseth his penne, a sawyer his sawe. Wherefore as anie kind of instrument, mo­uing of itself can doe nothing, but if it be moued by the crafts-maister, it can doe al things: So in works Diuine and supernatural, looke how farre a man is ioyned with God, and moued by him, so farre he goeth, and no further. Now let vs see, who is more vnited with God, a Secular, or a Religious man? But there can be no question in it: for besides the coniunction which Charitie maketh betwixt them (the force of which vertue is farre greater in Religion, & farre more meanes to purchase it) there be other vertues which mainly further this vnion, and chiefly those two, which are so proper and natural to a Religious course, to wit, Humilitie & Obedience, the one freing vs from al worldlie pride, the other deli­uering vs ouer to the Diuine Maiestie, and putting him in absolute possession of vs, to rule vs and weald vs as he pleaseth, besides the perpetual and irreuocable bond of our Vowes, binding vs so inseparably to God, that there cannot be a stronger tye, nor a more inuiolable coniunction imagined vpon earth. What wonder there­fore, if such instruments menaged by the hand of so great and so skilful an Artifi­cer, and so fit and plyable to his hand, worke such rare and admirable effects?

O [...]her helps.7. To this inward coniunction with God, we may adde the outward helps, which in Religion are manie, as the ioyning of so manie hands togeather, which is a great meanes to bring busines to an end; for that which a man hath not in him­self, he hath it in his Brother. Secondly the authoritie, which the despising of earthlie things giues Religious people aboue others; a contempt, I say, of the world, which lyes not hidden in euerie one's breast, but is apparent to be seen in the state itself, and the whole course of a man's life. Al which and such like other furtherances, they that labour for the benefit of others in a Secular life, must needs want. And to passe ouer other things; of what importance must it needs be, that Religious men are in this busines of the help of Soules, as wel as in other things, wholy directed guided, and illuminated by their Superiours? For first the aduise & counsel of men that are wise & expert in so weightie a busines, cannot but be very vseful; besides that, it is God that gouerneth them by their Superiours, which is al in al; for when God is the authour & beginner of that which we vndertake, it cannot but prosper, whatsoeuer it be. And to answer that which was obiected, by example of a hound, doth not the game goe much better forward, when the dogs are guided by a huntsman, that knowes how to rule them, when to put them on, when to take them off, and when to stay them from ranging about? Yea without it, the dogs of themselues are not fit to hunt.

Experience [...] Rel [...] ­gi [...]s people doe more good.8. But what doe we stand disputing this question concerning the help of Soules? Let vs open our eyes and take a view of the Church of God, as now it is, and as it hath been for manie Ages. Who be they, that now adayes following the example of our Sauiour, goe about the Citties & townes & villages, instructing the people, and drawing men out of sinne, and putting them vpon good courses in the seruice of God, but Religious men? whom doe we almost see in a pulpit preaching but such as are of one Order or other? Finally who are the workmen in this vinyard of our Sauiour, but they? and true workmen indeed, that abide the weight and the heate of the day, & doe al, that they doe, meerly for the glorie of God, & the help of [Page 503] Soules, not for anie earthlie commoditie, or temporal benefit redounding to them­selues. For though there be of the Secular State some, that labour in this haruest, they are so few of thē, that no mā cā attribute the general fruit, which is wrought and maintayned in the Church, rather to the Seculars, then to the Regulars.

9. Some bodie perhaps wil grant al this to be true, speaking of the general fruit which is wrought in the Church;A deceipt about hel­ping our Countrey and kin­dred. but for his part he speaketh not of the whole Church, but is in payne only for his owne countrey, and pa­tents, and kinsfolk; and thinketh that if he remayne with them, he shal be better able to instruct them, and help them, then if he goe into Religion. A ri­diculous pretence; for that which we haue been saying al this while of the prero­gatiue of a Religious State aboue a Secular in matter of doing good to others, is much more of force in this case, because it commonly falleth out, that a man shal doe rather lesse good among his kindred, then more; which indeed might seeme a Paradox,Marc. 6.4. but that we find it by experience continually to be so; & Truth itself hath so long before giuen vs warning of it in these words: A Prophet is not without honour but in his countrey, and in his house, and in his kindred. And the exam­ple of our Sauiour testifieth as much, as wel as his words. For wheresoeuer he chanced to be, though it were among the Samaritans, which was a deboisht kind of people, and at variance in manie things with the Iewes, al admired his wis­dome, and followed him most greedily to heare him speake; and yet in his owne Countrey he was held in contempt and derision; insomuch that it is written of him; He could not there else anie vertue; and: He wondered by reason of their incredulitie. What then may we weake and infirme creatures hope to doe, seing the infinit Sanctitie and Maiestie could doe no good vpon flesh and bloud?

10. S. Bernard therefore with great reason doth reckon this suttle temptation among the little foxes,Cant. 2.15. which in the Canticles are sayd to demolish the vinyard; a temptation which doth not only hinder people from entring into Religion, but oftimes draweth some out of Religion to the world againe.S. Ber in Cant. 5 [...]4. I saw a man (sayth S. Bernard) that was running wel; and behold a thought▪ How great a good is this, which I enioy alone? ‘If I were in my countrey, I might giue part of it to my brethren, and kindred, and acquaintance, and friends. They loue me, and wil easi­lie hearken to my perswasions. To what end is this losse? I goe thither, and saue manie of them, and myself with them. And I shal not need to feare the change of place; for so I doe wel, what matter is it, where; but only, that certainly it is bet­ter to remayne there, where I may remayne with more profit. Why should I be long? He goeth, and perisheth, wretch that he is, not so much a banished man into his countrey, as a dog returning to his vomit. Behold the vnhappie man hath lost himself, and gayned none of his. Behold one little fox, to wit, this vayne deceit­ful hope, which he had of gayning his kindred.’

11. These so expresse and significant words of S. Bernard, togeather with the rest which hath been sayd, make it euident, that whosoeuer is moued indeed with true zeale of Soules (for there be diuers who haue not this zeale, but remayne in the world, because they are taken with the world, and vse reasons which fauour of zeale as a colour to shaddow their couetous mind) but if there be anie such that de­sireth sincerely to aduance the seruice of God, and resolueth to dedicate himself vnto the setting of it vp, he must needs acknowledge, that there is no doubt to be made, but that he may more perfectly, & more assuredly, and with more plentiful [Page 504] successe compasse his ends in Religion, then remayning in the world, specially if he confine not himself to one countrey or Familie (which were a signe of some­what a streight hart, and but little courage) but offer himself to be alwayes in a readines for al places in general,Ez [...]k. 1 11. and al sorts of people, and as the beasts, which the Prophet speakes of, wheresoeuer the motion of the spirit is, thither presently he got. And this he may farre easier and with lesse trouble and danger performe in Religion, then in the world, because, as I sayd before, there be in Religion so manie helps to perfection and sanctitie; and contrariwise in the world, so manie hindrances & rubs by the way, and allurements to sinne. For it falleth out with vs in this busi­nes, as with them that wil saue a man from drowning; for whosoeuer wil doe so, must first put himself in safetie; otherwise he endangers himself, and consequent­ly disables himself from helping an other out of danger, and in like manner, he that wil goe about to help is neighbour out of t [...]e danger, in which he is in the world, must necessarily himself wade out of the world, and stand vpon firme ground aboue al worldlie things.

An answer to them that say: It is enough to forsake the world in affection, though they forsake it not in effect. CHAP. XXII.

HEere we are to deale with an other obiection, not vnlike the fallacie of which we haue been speaking; for some wil not stick to say, it is in vayne to trouble oneself so much, as to make away from himself al the right and possession of what­soeuer he hath in the world: it is enough to forsake the loue & affection vnto it. And this they vndertake to proue, because the substance of perfection is Charitie; [...] He that hath greater charitie, is more perfect, whether he liue a Secular or a Religious life. And to strengthen their cause, they bring examples of holie Scripture, and tel vs of Abra­ham, and Isaac, and Iacob, who liuing in the State of Matrimonie, and abounding in al worldlie wealth and plentie, were holie in an eminent degree; insomuch that God conuersed familiarly and friendly with them.

2. But we must take heed, that this be not also the language of such a flatter themselues, and pretend reasons, of purpose, because they are loath to breake with the world, and worldlie bonds, with which they loue to be tyed. And we shal be fayne to spend the more time and care in confuting it, because manie, that account themselues of the learnede [...] and wiser sort, are subiect to this errour.

[...]3. Though it cannot therefore be denyed, but that Perfection consisteth in Cha­ri [...]ti, as they alleadge, and that Religion is not perfection, but a way and meanes to perfection; yet it is such a means, as they who embrace it, may easily, & speedily, & without sayle attaine to perfect on, & they that embrace it not either neuer come to perfection, or not without long labour and difficultie. For as at the passage of a [...], euerie bodie seekes for the bridge, or for a boat to passe without danger; & of a [...] be to go a iourney by land, he chooseth rather to go on horse-back, then [Page 505] on foot, because he shal sooner come to his iourneys end, and more cōmodiously: So in the long and hard iourney to the top of Vertue and Charitie, of which they speake, what account in reason ought euerie bodie to make of such a help, as ena­bleth and strengthneth vs not only to passe our iourney, but to runne with ease & expedition, and is indeed rather a Coach to carrie vs sweetly a long in it? And what kind of Coach is it? We haue spoken sufficiently of this point throughout the whole First Booke of this Treatise, shewing that Religion affordeth two spe­cial helps to saluation: freing vs, by abandoning the world, from al impediments thervnto, which in the world are certainly innumerable; and furnishing vs with so manie excellent cōmodities towards a spiritual life, as there we haue discoursed of.

4. Which was the reason,Ancient [...] why generally al holie men, that vnderstood very wel, that the substance of Perfection consisted in Charitie, haue notwithstanding so earnestly exhorted vs to abandon the world, as if without it we could not be per­fect. Among whom Cassian speaketh thus: It is infallible, that whosoeuer leanes to his wonted possessions & goods, doth not take vpon him intire humilitie of hart, nor ful mortification of his corrupted wil. But S. Basi more copiously; for sup­posing first as a ground,Cap. C. [...] c. 24. that the abnegation which our Sauiour commanded, consisteth in casting away al loue of ourselues, and al sollicitude either for life or death, he setteth downe, what is necessarily to be done to attayne to this perfection. And these are his words: ‘This renunciation beginneth with parting from external things, from our possessions, from vayne glorie, from the custo­mes of our former life,S. [...]sil. reg sus. c. 8. from affection to things vnprofitable; as the holie Disci­ples of our Lord haue put vs in mind to doe by their example, to wit, Iames and Iohn, by forsaking their father Zebedee, and their boat, of which their whole life and maintenance depended. And a little after: Though what shal I need to strengthen that, which I say, with reasons of mine owne inuen­tion, or examples of holie men, seing we may alleadge the verie words of our Sauiour, and with them animate a Soule that is Religious, and hath the scare of God?Iu [...]. 14 33. For he playnly and without al contradiction testifyeth, and sayth: So there­fore, whosoeuer of you renounceth not al that he possesseth, cannot be my Disciple. And in an other place,Mat. 19.11. hauing vpon this condition (If thou will be perfect) sayd: Go, sel what thou hast, he presently addeth: Come, follow me. And to the like purpose,S Mat. 13.45. he brought the Parable of the Marchant, that hauing found one pretious Margarite, sold al that he had, and bought it. For it is euident, that the pretious Margarit signifyeth the Kingdome of Heauen; which Kingdome, our Lord sayth, we cannot attayne vnto, vnlesse we contemne al that we haue at once, to the end to purchase it, wealth, glorie, kindred, and whatsoeuer most men in the world doe ambitiously gape after.’ Thus speaketh S. Basil; and what could be sayd of more weight and strength to our purpose?S. Ma [...]. [...].

5. The like we reade in one of the Homilies of S. Macarius. ‘It cannot be, sayth he, that a man should purchase the possession of his owne soule, or the charitie of the heauenlie Spirit, vnlesse estranged from al things belon­ [...] to the world, he apply himself to search-out the charitie of our Sauiour, and feuer his mind from al grosse cares, and earthlie distractions, that he may take his whole ayme at one marck; that forsaking al, and cutting-of al material and earthlie impediments, and separated from carnal loue and affec­tion to parents or kindred, he suffer his mind to attend to nothing els, nor to [Page 506] be distracted by other meanes, but be wholy occupyed in the care and search of Spiritual things.’ This is that which S. Macarius sayth of this matter both truly and aduisedly, to the point we treate of.

6. For though, if we wil goe vpon subtilties and speake metaphysically (as they say in Schooles) it cannot be denyed, but a man may be a Saint in the midst of worldlie wealth,Practise sheweth the contra­rie. and practise Humilitie in the heigth of honour, and perserue Chastitie in the midst of delicacies; yet if we cast our eyes, not vpon that which might be wished or proiected, but vpon that which for the most part fal­leth-out among men, and which we dayly see in the ordinarie course of their life and conuersation, no man can be so blind, as not to see what is best, most safe, most conducing to saluation. But to go more solidly to work, we must seuer that which is certain, from that which is vncertain and disputable.

Al things m [...]st be for forsaken in affection.7. It is certain, that whosoeuer setteth his loue and affection vpon earthlie goods, is not fit for the Kingdome of heauen; and therefore they are to be forsa­ken, at least in affection. This al must doe at al times, and intirely, without excep­tion. For so the Prophet telleth vs: If riches abound, doe not set your hart to them. And againe:Ps. 61.11. Ps. [...]5.6. Mat 19 27. Al men of riches haue slept their sleep, and found nothing in their hands. And our Sauiour giueth vs to vnderstand as much in that rigid sentence: It is easier for a camel to passe through a needle's eyes, then for a rich man to enter into the kingdome of heauen. T [...]is therefore is most certain. That which makes al the doubt, is, that some take vpon them to be confident, that they can remaine with their earthlie goods, and yet be poore in spirit, and not set their hart vpon them, or repose anie trust in them, or leese the least part of their loue towards God in respect of them. Others againe, vnderstanding how ful of difficultie al this is, and how manie hin­derances of saluation there be in the world, how manie allurements to vice and sinne, choose rather quite to shake off the world, then to put their eternal salua­tion in such hazard, for so short a pleasure in these temporal things. Which of these, haue more solid reason for their side?

It is wise­dome to be on the su­rer side.8. I make no question, but as in al other things it is the part of a wise man to leane to the surer side; and if a bodie must offend in one, to choose rather, to be too warie, then to be thought vnaduised; and the weightier the busines is, the more reason we haue to doe so: so much more in this, which of al other things concernes vs most. For it is wonderful difficult, and indeed beyond the strength of man to haue manie things in possession, and to suspend our affection from them. S. Basil in the place before alleadged taketh it for a certaintie,To possesse things with [...], is in a manner impossible. that whosoeuer re­serueth anie earthlie thing to himself, his mind must necessarily (for so are his words) remaine, as it were, buried in that slowe of filth, and the passage to hea­uenlie contemplation be shut against him, because he is so drowned in it, that he cannot think of the Supernal goods, which God hath promised vs; for we cannot attaine to those goods,S Basil reg su [...] 8. vnlesse a vehement and vndistracted desire of them doe spurre vs on and inflame vs, and indeed so great a desire, that it make al things easie, to the end we may gayne them. This was S. Basil's opinion: and if anie man think him too strict and seuere, let him consider wel, whether he frame to him­self a right conceit of Perfection, according to the nature thereof and not rather perhaps conceaue of it according to his owne or others remissenes, and want of spirit.

9. S. Iohn Chrysostome makes account, that it is a much more easie way to cure [Page 507] our corrupted affections,To leaue al is an easier cure. S. Io. Chrys hom. 43. in Matt. Sen. Ep. 110 Cass. l. 5. de 8. princip. [...]. c. 7. to haue nothing, then to haue something, though it be but moderate. Nothing, sayth he, doth so quench the thirst of Cupiditie, as to cease from desire of gayne, like as abstinence and euacuation purge bitter choler. It is easier for a man's bodie to flie in the ayre, then to quiet our desire, if we stil adde more. And certainly we shal find it so, as the Philosopher sayth, that some things, are more easily quite cut off, then in part tempered. And Cassian speaking by experience, sayth: We haue seen men easier abstaine altogeather from grosse meates, then vse moderatly of those which are granted for necessitie; and those that denye themselues al for the loue of continencie, then those that vnder pre­tence of infirmitie, taking some, keepe themselues within the bounds of suffi­ciencie. and this which Cassian sayth of Temperance, in respect of Gluttonie, is true in al other obiects; which being present, are apt to delight either our eyes or our mind. It is easier wholy to abstaine from them, then to vse some with mo­deration. For as if a man should let himself downe from a high tower, it is not so easie, as he may imagin, to stay himself in the mid-way at his pleasure: so it is not in man's power to with-hold and preuent the violence of delight, or to as­signe in what measure it shal presse vpon vs; rather our weaknes is apt to giue way vnto it, and to think it an ease to doe so; and by that meanes we are drawne further and further by litle and litle, and, which is our owne greater mis-for­tune, at vnawares and vnsensibly. Which S. Leo expresseth in these words:S. Leo. [...] 12. in qua [...]. By lawful vse we passe to immoderate excesse, while by care of health, the delight of pleasure creepeth in, and that, which might be enough for nature, is not enough for concupiscence,

10. That which S. Basil obserueth, [...] things worke vpon the interi [...] S. Basi hom. [...] mil. how much external things conduce to the reformation of the internal, is of force also in this. For if a man be desirous of humilitie, he must (according to the aduise of the Saint) practise humilitie in al outward things, which belong vnto him; as in his apparel, in his bed, his chayre, his table, his house, and household-stuff; and finally, in al things. And the reason which he giues, holdeth not only in Humilitie, but in al vertues; and particularly in that wherof we are speaking, that a Soule becomes like the bu­sines which it hath in hand, and is wholy configured (as he speaketh) and confor­med to that, which outwardly it doth. And no wonder, seing there is such affini­tie betwixt bodie and soule, that whatsoeuer is offered to our corporal senses, must needs moue it; and we find it to our cost by daylie experience, that the things which are represented vnto it by our eyes, our eares, and other senses, doe make much more impression in it, then that which our thoughts offer vnto it, though our thoughts be the more natural, and more proper action of our soules.

11. Which if we consider,The diffe­rence be­twixt them that forsake [...] affection, & in effect it wil be no hard matter, to discouer the diffe­rence which is betwixt him, that leaues the world and worldlie things in affec­tion only, and in effect retaynes them; and him that parts with them both in af­fection and effect. The former roweth, as it were against the streame, and consequently riddeth lesse ground, goeth on with more difficultie, is much more tired with it, and farre more apt to be carried downewards againe, and most commonly it falleth out, that he is; for whom shal a man almost find, that is able to stand in so continual a combat, and beare vp against so manie rubbes and encounters? The other sayleth with wind in poope, nothing lyes in his [Page 508] way, nothing hinders him, al things help him, al further him, the Place, the State, his Companions, his employments, his intentions, al his thoughts, and whatsoeuer he heareth or seeth.

12. S. Gregorie addressing himself to those that are of this confident humour, & think they can attend to the seruice of God, & keep their lands and goods, deter­mineth the Cause for vs, as if he had been chosen Vmpire on both sides, & giueth the other partie a check in these words: ‘Manie couet not that which belongs to others but out of a loue to an vnperfect quiet, [...] c. 14 seuer themselues from the brāglings of this world; they desire to be instructed in holie Writ, they couet to attend to high Contemplations, but yet forsake not the care of household-busines with perfect freedome: and so oftimes, while they lawfully attend vnto it, they are involued in the vnlawful contentions of the world, & desiring carefully to pre­serue their earthlie things, forsake the quiet of mind, which they sought for; & la­bouring with continual fore-cast to saue their flitting substance, the word of Diuine knowledge, which was cōceaued in their mind, comes to naught, because according to the saying of Truth, the t [...]ornes ouercharge the seed which began to spring, [...] 8.14. & the busie cares of earthlie things, shut out the word of God out of their memorie; and while they forsake not the world perfectly, they walke stum­bling on, entangling themselues in their going, that they cannot goe.’ What could be sayd more cleere on our side? and particularly, where stiling al earthlie things a flitting substance, he giueth vs to vnderstand, that the nature of them is to be al­wayes either flitting from one hand to an other, or running to decay, and conse­quently they aske so much care, and paynes, and attention to preserue and stay them, that while a man's thoughts are busied in it, what time or meanes can he haue to think of heauenlie things?

13. Now wheras they wil needs perswade themselues, that they can keep their worldlie possessions,Affection to earthlie things growes si­lently vpon vs. and not set their affection vpon them, they are certainly much mistaken, not only in my opinion, but in the iudgement of al those that vnderstand things right. For we see dayly before our eyes, how men are taken with the things of this world, before they think of it, meerly by vse and custome of handling them; and are oftimes most intangled, when they think themselues most at libertie. For as a man growes secretly in loue with the bed in which he lyes, and with the chayre in which he is wont to sit, and finds it not til he be called to rise: So the loue of these earthlie things creeps so couertly into our affection, that we think ourselues stil at libertie, & feele not the fetters, in which they haue inthralled vs; but then we feele them, when death or chance must part vs. We cānot haue a better witnes of this, which we are saying, then S. Gregorie, who deliuereth it both vpon good groūds of reason, and his owne experience. For thus he relateth how he liued in the world.

14. ‘That which I should haue sought, was euen then layd open vnto me, out of the loue of Eternitie; but my wonted custome had obliged me not to change my outward manner of liuing;S Greg Ep. ante moral. and while my mind did yet vrge me to serue the world, as it were in outward shew, manie things began to rise against me, of the cares of the world, that now I was held, not in outward shew, but (which is worse) in affection.’ S. Gregorie therefore confessing this of him­self, others may easily see, how much more they ought to feare, and beware of the like, knowing themselues to be so farre inferiour to S. Gregorie in strength and [Page 509] vertue. For this is the reason, why holie men, as the same Saint obserueth in an o­ther place, stand more in feare of worldlie prosperitie, then of aduersitie. For they know, sayth he, that while the mind is held-on in pleasing businesses, it willingly sometimes leanes to exteriour things; they know, that oftimes a secret thought doth so misleade it, that it is altered, it knowes not how.

15. And thus much we haue spoken of Religion, as it is a fit instrument & mea­nes to Perfection, in regard it freeth the passage of al encumbrances, which lye be­tweene vs and a spiritual life,Manie things in Religion, of them­selues to be desired. and in a manner stop-vp our way. But there is yet something more in it, that of itself, and for itself, is greatly to be desired, and they that haue it not (though we should grant them al things els) must needs confesse they want no smal spiritual ornament & enrichment of their soules. For first in Religion there is the point of Abnegation of our owne wil, a point of high per­fection, and properly Euangelical.Abnega­tion of our wil. For he that is free to dispose of himself as he list, may often, euen in good works, mingle much of his owne wil, in prayer, in almes-giuing, and the like; and so much as he mingleth of his wil, so much he leeseth of the value of his work. So that the happines which we purchase by wholy vnuesting ourselues, and intirely casting-of our owne wil in al things, and for our whole life-time, is a happines, that cannot be expressed in words, nor pur­chased but by the Vow of Obedience.

16. A man may say, that in the world, the sole Wil of God may be our Guide & ayme. And it is a glorious saying, and carrieth a faire shew, & soundeth big as long as we stand in the speculation of it; but when we come to the proof and practise, al that imagination of perfection vanisheth into the ayre. For first how secret and vn­certain is the wil of God? how manie errours and perplexities doth a man runne into in seeking it? Besides that, he that followeth his owne dictamen in scanning it, and making his coniectures about it, putteth alwayes something of his owne vnto it, which is a thing very considerable. And certainly he is in the farre better way, that ordereth his life so, as he may say truly, he hath nothing of his owne in it. For this is that perfect Renunciation & Abnegation, which our Sauiour com­mandeth, to forsake ourselues so, as to reserue nothing of ourselues. True vertue therefore is that which Climaens sayth, whose words I wil set downe, because the verie simplicitie of them doth much please me:Clim. c. 25. ‘An humble man alwayes abhor­reth his owne wil, as deceauer and erroneous: and though al his thoughts and deeds he conformable to the Diuine rule, yet he followeth not his owne wil, nor beleeueth his owne iudgemēt. For to an humble man, it is a grieuous paine to relye vpon his owne wil, as to a proud man it is a payne and burden vntollerable, to be vnder the [...]il of an other.’

17. And S. Gregorie sayth excellently wel:S. Greg [...]1. mor. c. [...] He without al doubt mounteth vp to a higher forme in the Schoole of Christ, that forsaking al, which outwardly he did possesse, endea­uours to breake his inward wil, that putting himself vnder an other's wil, he may renounce not only his euil affections, but his good desires; to the plentiful encrease of his perfection, and be at an other's command in al things which he doth.

18. And then speaking of the reasons which these men alleadge, and which we haue been hitherto confuting,The [...]. he reckoneth them al for temptations of the Diuel. For thus he sayth: ‘The craftie Enemie speaketh the fayrer to such an one, by how much he striueth more eagerly to throue him off from a more eminent standing; and flattering him with suggestions ful of poison, he sayth [Page 510] thus vnto him: O how wonderful strange things mayst thou doe of thy self if thou put not thyself vnder an other's direction? Why dost thou lessen thy profit, vnder colour of bettering it? What euil didst thou, when thou hadst thine owne wil? Seing therefore thou art fully able to liue of thyself, why dost thou seeke, that another should be ouer thee to direct thee? Thus he insinuateth him­self by flatterie, and on the other side, layeth occasions for him to exercise pride in his owne wil. Al this of S. Gregorie; which testimonie makes the cause euident on our side, to wit, how farre more perfect, and more safe it is, to forgoe our owne wil, then to retaine it, though we should vse it wel.’

It is [...].19. Besides, it cannot be denyed, but that it is farre greater humilitie, to obey God in man, then to obey when he commandeth immediatly by himself, as no man almost wil stick to obey a King when he speakes himself in per­son, but manie find much difficultie to obey his seruants and ministers. And moreouer, he that in effect abandoneth the world, and al that is in it, aban­doneth it also in affection. For that which he did, he did it willingly, and of his owne free choyce; [...] but he that wil leaue it only in affection, first comes short, in that he leaueth it not also in effect; secondly he may easily mistake, and think that he hath forsaken the world, when in verie deed he hath not. For in al things, but specially in such as are distastful to sense, there is great difference betwixt the wil of doing a thing, and the doing of it; nothing is more easie, then to haue a wil and desire; but to doe a thing, is hard and payneful; and the work most commonly trieth our wil, and examineth it, whether it be right; for oftimes a seruent resolution when it comes to deed; begins to quaile at the difficultie of them.

20 Finally, that which ought most to moue vs in this kind, is the example of our Sauiour;The exam­ple of our Sauiour, a pregnant a [...]gument for Reli­gion. for wheras his life was a most perfect and absolute model of al our liues, he that cometh neerest in imitating him, is doubtlesse to be ac­counted the most perfect. He therefore embracing pouertie, and humilitie, not only in wil and desire, but in effect and deed, and following it in the whole course of hi [...] life, whosoeuer shal represent in himself, the likenes of him in both those, shal deserue certainly greater commendation, then he that shal resemble him but in one. Which was S. Barnard's opinion, when he sayd, it was enough for the ancient Fathers to follow the Spirit of God in spirit only; but,S Bern ser. Ecce nos. sayth he,‘now the Word hath been made Flesh and dwelt among vs, in him a forme of life and sampler of perfection is giuen vs, which we must cor­porally imitate, that following him with both our feet, we halt not heerafter, with the Patriarch Iacob,Gen. 32. vpon one leg. And yet we say not this, as if a man might not be saued in these dayes, if he doe otherwise; but to make him know his ranke, and that he vsurpe not the place of perfection, or the office of a disci­ple.’ Thus S. Bernard.

The anciēt Patriarcks not to be fol [...]o [...]ed [...] in this21 But because in the beginning, the aduerse partie vsed the names of those ancient Fathers, Abraham, and Isaac, and others against vs, we must answer this obiection also, or S. Bernard for vs, who sayth pleasantly thus: What shal we answer to these new followers of the ancient Saints? And you wil, Let them put calues vpon the altar of our Lord, let them kil rammes & Sacrifice goates; because [Page 511] Abraham did so. And so goeth-on, discoursing how their temporal wealth was a fi­gure of the Spiritual riches reserued for vs; and how they are vanished, & these to be maintayned. And addeth (that which is very true) that we shal find none al­most of these ancient Fathers, who did not either suffer much by aduersi [...]ie, or was not tried to the quick in worldlie prosperitie, & perhaps in danger by it, and that we may truly say of them, that they walked in the depth of the diuided Sea, & in the mire of manie waters, possessing earthlie things, & that lawfully; but we haue an other more strange and more wonderful new manner of walking vpon the wa­ters themselues, by forsaking al things; which grace and prerogatiue was due to the State of the Ghospel, and to Peter, as the Leader and Captaine of it.

22. S. Iohn Chrysostome in his booke of Virginitie,S. Io Chry­sost. de Virg. c. 83. hath almost the like discourse; that we must not wonder, if those ancient Patriarcks had lands, and wiues, and great wealth; because God required not of them the like measure of vertue,God requi­reth grea­ter vertue of vs. that he doth of vs. For now, sayth he, no man can be perfect, vnlesse he sel al, vnlesse he renounce al; and not his money only, or his house, but lay aside al care, euen of his life. But in those dayes there was no such patterne of perfection. And handling this point at large, he giueth the reason, why we haue greater commandments layd vpon vs, then they had; because the grace of the Holie-Ghost hath been powred forth more plentifully vpon vs, and greater guifts bestowed by the coming of Christ, who of weake and feeble creatures makes vs perfect. Wherefore as men expect more at their childrens hands, when they are growne to be yong striplings, then when they were children, and find fault with those things in elder yeares, which it was a pleasure to see in their tender age: So God in those first times con­descended in manie things, which now in the light of the Ghospel we see are im­perfect, specially, seing now also we haue a greater reward promised vs, to wit, for earth, heauen, for temporal things, ioyes euerlasting.

23. Finally to conclude, though among those ancient Fathers, or also among people in these dayes there haue been alwayes some,Presump­tion to think, be­cause others haue escaped in the world, that there­fore we may. as we know, that in the midst of their wealth and honour, and delights of marriage, or in the degree of Kings, haue liued vertuously, yet what boldnes were it, or rather madnes, in anie of vs to presume to paralel ourselues with them, & to make account that we shal be able to wade through the dangers which they haue escaped? For as S. Thomas wel and prudently obserueth, they effected it by the prerogatiue of their sanctitie and eminencie of Vertue, which God, who worketh al things by the purpose of his wil, was pleased to bestow vpon them; And yet they that are more in firme, ought not to be so confident of themselues,S. Tho. 21. q 186. a 4. Ep. 5. as to think, that they shal be also able to attayne to perfection with al those hinderances: as no man is so foolish as to set vpon a whole armie of men himself alone, without weapon, because he hath heard, that Sampson slew so manie of his enemies, only with the iawe-bone of an Asse.

24. By this therefore it is euident, that it is farre better, more perfect, and more safe (for al these commodities meete togeather) vtterly to forsake the world, and al worldlie things, not only in desire, which is alwayes vncertain, and subiect to manie errours and mistakings, but in effect & verie deed; a thing which certainly b [...]ingeth to our soules infinit profit and commoditie.

An answer to them that say: It is more perfect to liue in the world, because it is harder to liue wel. CHAP. XXIII.

THey must also be answered, that say, it is better & more meritorious, to leade an honest & vertuous life in the world, then to liue in Re­ligion; because in the world it is so hard to be vertuous & deuout, by reason of the manifold impediments that be in it; and contrari­wise they take occasion to slight Religion euen by that, for which we haue al this while so highly commended it, because it is quiet a life, and so farre from al feare of danger. For, say they, what great matter is it, or what won­der, if a man, that is shut-vp in his celle, desire nothing, when he sees nothing that is worth the desiring? or that he liue in peace and quiet of mind, when he med­dles with no kind of busines, feeles no losse of anie thing? or that he neuer is trans­ported with passion, when he liues with people that are of an excellent temper, and his owne Brethren, that iumpe with him in conceit, and practise, and euerie thing? But to conuerse continually in the midst of beautiful obiects, and there to temper himself; to liue among the frie of al sorts of people, to haue his eares ful of rayling speeches, to heare and see manie forcible things to intice him to sinne, and yet alwayes to beare-vp, neuer to shrink or giue back, this is vertue. Wherof the Prophet glorieth:Psal. 119.7. Iob 1. S. Greg. 1. Mor. c. 1. With them that did hate peace, I was peacable. And holie Scripture doth not without cause relate of Iob, that he liued in the land of Hus; be­cause, as S. Gregorie telleth vs, it is no great commendation to be good with the good, but to be good among the bad.

2. We heare some speake after this fashion sometimes, either out of igno­rance, or by mistake, some perhaps also out of a kind of malice, to dissemble their owne imperfection, and that they may seeme to haue great reason to liue in the world, when indeed they liue in it, because they loue it. But it wil not be hard, to informe the one in the right, and to confute the other. For if it were true that they alwayes had the better in their spiritual combats in the world, if they alwayes scaped without touch, if they neuer were foyled nor wounded, they might haue some cause perhaps to glorie. But it fares not so wel with them.They that make this obiection, are most commonly not of the best. For it is not possible, that a man without weapon, continuing alwayes in the midst of so manie thousands of his enemies, without guard, without anie special care or heed of his owne, should not dayly receaue manie wounds, and the wounds be so much the more dangerous, the lesse he perceaues them: and we need no other proof of it, then the liues of them that vse this kind of lan­guage; for we see them continually ful of vice and sinne. They therefore that are so brag, boast themselues but vpon a false ground; for this is not to fight with the enemie, but to be taken prisoner, to be defeated, to be slayne by him.It is hard to stand al­wayes.

3. But let vs grant, that some one among them is Maister of the field for [Page 513] manie yeares, that he hath manfully withstood manie encounters with the Diuels; what is this to the busines, if after so manie yeares standing, he once fal before the face of his enemie, once come into their hands? And this is so easie and so subiect to befal a man, that it can hardly be auoyded in so slippe­ [...]ie and so dangerous a place. But let it be so, that he neuer receaue wound: Yet a Religious State hath so manie other prerogatiues,A Reli­gious life excelleth for other things. Threo kinds of difficultie in good works. and is in such continual practise of al kind of vertue, humilitie, obedience, fraternal charitie, and the like, that though this were true, for which they wil needs so highly commend a Secular life, as it is not, yet a Religious life doth infinitly ouertop it.

4. And because they speake of merit, let vs sift this point to the bottome, whether the difficultie which is in a Secular life, encrease a man's merit? S. Bona­venture doth learnedly answer this question to the ful, in the booke which he intitleth The Apologie for the poore. There he sheweth, that a man meetes with three kinds of difficultie in the performance of good works:S Bon. in Apol panp. a 2.1. resp. 3 p The first riseth from the works themselues, because they are great, paynful, heroical; and this highly encreaseth our merit. And of this kind of difficultie, Religion is ful; because it contayneth manie payneful things,And which of them en­creaseth merit. manie things contrarie to custome, manie things aboue the reach of man, if we regard nature. Whervpon S. Hierome writeth thus to Rusticus a Monk: If thou desire to follow that which is per­fect, goe forth with Abraham out of thy countrie;S. Hierome. Ep. 4. and goe, thou knowest not whither. If thou hast worldlie substance, sel it, and giue it to the poore; if thou haue none, thou art eased of a great burden; follow naked Christ, naked. It is painful, loftie, difficult; but the rewards are great.

‘5. An other kind of difficultie,Difficulties rising from corruption of nature doe not en­crease me­rit. sayth S. Bonauenture, riseth from the corruption of man, by reason either of natural infirmitie, or of euil customes, which a man hath plunged himself into. For a couetous man finds much more difficultie in giuing, then an other; a prowd man, to be vnder others; a glutton, to abstayne; but this kind of difficultie is so farre from encreasing our merit, that it doth much diminish it: because the repugnancie which is in our wil, doth abate the vigour of it,S Hier. Ep. 22. and makes that which we doe, lesse voluntarie; wherof the same S. Hie­rome speaketh excellently wel in an other Epistle of his to Eustochium: Thy si­ster Biaesilla, elder in yeares, but thy punie in purpose, after she married a husband, in seauen months fel to be a widdow. O vnhappie state of man, ignorant of that which is to come! She lost both the crowne of Virginitie, and the pleasure of Mar­riage; and though she stand in the second rank of puritie, what crosses notwith­standing dost thou think she endureth euerie moment? Beholding dayly in her si­ster that which she hath lost, and more hardly wanting the pleasure which she once experienced, she is faine notwithstanding to take a lesser crowne of Continencie.’

6. The third difficultie (following S. Bonauenture) is that,Outward occasions of difficul­tie are to be auoy­ded. which riseth from outward occasions; as for example, from the presence of an obiect, that moues vs so much the more violently, from the beautiful aspect of anie thing, and the like; which if we ouercome, they adde indeed sometimes by accident and indi­rectly to our merit and reward, but yet because of themselues and of their owne nature they draw vs to ruine, they are by al meanes to be shunned and declined by euerie bodie; & he that doth not shunne them, doth not only sinne whē he falleth, but when he layeth himself open to the danger of falling.

[Page 514]Whervpon S. Augustin reciting a speech of one that should say,S. Aug. [...]. 250. de Temp. S. August. ibidem. he desired some­thing that he might ouercome, because it was a braue thing. What is this, sayth he, I wil haue that which I may ouercome, but I desire to liue vnder the ruines? In few words shewing, that as it were follie and madnes for a man not to runne out of a house, when he sees it falling vpon his head, so it is much greater follie not to fly presently, so emminent dangers of his soule, as be in the world.

It is not cowardli­nes to flie the world.7. And if anie bodie think, that it is but a cowardlie part to flye in this case, and that to remaine in danger is rather glorious, and a signe of a noble mind; let him giue eare to that which S. Hierome writeth of this verie thing, against Vigilan­tius the Heretick. Thou wilt answer, sayth he, that this is not to fight, but to flye:S. Hierome cont. Vigi­lant. shew thy self in the field, confront thy aduersarie with thy weapons about thee, that when thou hast ouercome, thou mayst be crowned. ‘I confesse my weaknes, I wil not fight in hope of victorie. And what need is there, to leaue that which is certain, and goe hunt after that which is vncertain? Thou that fightest, mayst ouercome, and be ouercome. I, if I flye, shal not be ouercome, because I flye, but I flye that I may not be ouercome. It is not safe to sleepe neere a snake; it may be, he wil not bite me, and yet it may be, that at one time or other he wil bite me.’ Thus S. Hierome argueth, aduising, as he sayth himself, that which is best for human infirmitie.

He that seemeth to stand [...] out, is ouer­come.8. But indeed nothing is stronger then such weaknes, nothing weaker then such boldnes on the other side. For the weake, when he flyeth, ouercometh; for he could not fly, vnlesse he had ouercome first, and vtterly reiected the desire of the present obiect; and on the other side, that strong man, that taken with the sweetnes of it, remayneth in the danger, is euen then ouercome, and sheweth himself to be farre then weaker, because he hath not so much power as to with­draw himself out of danger. And he may wel be sayd, to be the more foolishly rash in this kind, because he is blind only in matter of foreseing and preuenting the ruine of his soule, being otherwise in the dangers of his bodie but too quick­sighted. For who is there that wil voluntarily cast himself into a tempest at sea of purpose, to shew his skil in steering the ship, and not rather keepe himself in the harbour, or put-in as fast as he can, before the storme grow too strong? Which ought much more to be our practise in the busines of our soule, because that which holie Scripture sayth,E [...]l. 3.27. cannot but be true: He that loueth danger, shal perish in it.

An answer to that which is wont to be obiected: That Religious people are bound to more perfection. CHAP. XXIV.

THat which was spoken by our Sauiour, and we find written in the Ghospel (To whom much is giuen, Luc. 12.48. much shal be required of him) being spoken indeed to put men forward, and stirre them vp to vertuous courses; some there be notwithstanding that make vse of it, to hold people back, and diuert them. For they perswade themselues, that it is the safer [Page 515] course, to content themselues with a kind of mediocritie in vertue, then by aspiring to perfection, to take vpon them so heauie an obligation, as wil proue in effect much more paynful to discharge it, and much more preiudicial vnto them, if they acquit not themselues of it as they ought. But how wrongfully they alleadge these things, we wil quickly and briefly shew.

2. For first we must vnderstand,Much shal be deman­ded of al Christians. that this saying of our Sauiour concernes not only Religious people, but al Christians, that haue been enriched with so manie heauenlie treasures, and honoured with so manie Diuine guifts, and bought with the bloud of the liuing God, and loaded with so manie benefits, as dayly, & howrely, and euerie moment of time they receaue. They therefore that are not Religious, must not think, that they haue escaped the rigourous doome of that Sentence, but take it for a certain truth, that as they haue receaued much, that is, manie vnspeakable benefits, they wil find themselues also in the number of them, of whom much, yea an immensitie of correspondance, wil be demanded. Wheras Religion, to our excessiue comfort, though it throw more benefits vpon vs, yet those verie benefits are withal as manie helps and furtherances to discharge and re-inbourse that,The ouer­plus in Religion helps to discharge the debt. which we owe in regard of them, and of al others which are vni­uersal to al mankind. For as it is the guift of God to fast, to be chast, to be obedient: so by the self-same fasting, and being chast, and obedient, we render in a manner as much to God, as the guift is worth.

3. Besides that,To be rich, is a dispo­sition for more riches. this strict denunciation of redemanding that which hath been giuen vs, ought not so much to fright vs, as that other promise encourage vs: He that hath, shal be giuen vnto him, and he shal abound. For so it is in truth; and the manner and disposition of Almightie God, is, stil more and more to enrich and fil those that are ful and rich. And in some sort we may say, it concernes him to haue an eye▪ Matth. 13.12 & 25.29. that they, vpon whom he hath heaped so much wealth, leese it not, but be stil receauing more and more at his hands, to strengthen and establish them in that which formerly they had; as oftimes we see gamesters leese more, that they may be no loosers; and they that goe to law, the more paynes they haue taken, and the more money they haue spent in it, the more hot they are vpon spen­ding.

4. Finally that which we sayd before,Religious are only bound to aspire to perfection. is considerable also in this place, that the perfection of vertue is not so required at Religious mens hands, as that they are bound to be perfect. And they that are so much frighted with the obligation which lyes vpon Religion, mistake the matter, if they think they are. But they discharge their dutie, if they aspire to perfection, if they keepe themselues stil in the way towards it. As it is not required of a Schollar, that he be instantly learned, instantly excellent at his booke, because he is a Schollar, but it is suf­ficient that he desire it, and endeauour to it: and the self-same we may say of Re­ligious people, if they doe not wholy cast aside the thought of vertue, but with conuenient care and diligence labour for it, though they be notwithstanding imperfect, they cannot be sayd to fayle of their dutie; and those verie steps, as short as they are, bring them dayly neerer and neerer to God.

5. By which we may see, [...] that God deales not s [...]uerely and rigidly with Reli­gious people, but rather gently and sweetly; and is so farre from ouerchar [...] them, as he layeth rather lesse vpon them, the [...] [...]hey are able to goe through [...] So that when we meete with one of these, that neglect a Religious [...] [Page 516] feares of this nature, we may wel liken him to that vnprofitable and naughtie Seruant in the Ghospel, that excused his lazines to his Maister in these words: I was afraid, because thou art a hard man; thou reapest, where thou hast not sowed; and gatherest, Matth 25. where thou hast not scattered. An allegation both false and impious. For God is so farre from demanding more then he gaue, as he requireth farre lesse. And the man was iustly conuicted and condemned by his Maister, out of his owne mouth.They think vn­worthily of God. For if he thought he was so hard and seuere, it behooued him to be much more diligent, and watchful, and actiue in making the aduantage of his stock. And the same we may say of these. For first they erre in thinking so vnworthily of that Infinit Goodnes and bountie, and casting so greeuous an aspersion vpon him, as if he were so cruel as they make him. They should rather think the truth, that his guifts are neuer to our ruine, but for our greater be­nefit and saluation, and that, whatsoeuer he requireth of vs, he first volunta­rily bestowes it vpon vs with a free and liberal hand. Secondly, if they feare, least they shal be seuerely punished, if admitting of such a vocation, they make lesse profit of it; how much rather ought they to feare, if they reiect the vo­cation which is offered them? For whatsoeuer is offered vs, is accounted among the guifts, seing it was truly giuen vs; and he that reiecteth such an offer, doth not only wrap-vp his money in his hand kercher, or dig it into the ground, but, which is worse, he contemnes it, and casts it away. They should therefore stand in feare of this, and also of that terrible sentence layd vpon that lazie Seruant: Lyed hand and foot, cast him into vtter darknes. And this is the truth of the busines.

Whether the sinnes of Reli­gious peo­ple be greater.6. But by the way, we must heer answer an other doubt, which perhaps staggers a great manie, imagining that the sinnes of Religious people are farre m [...]re greeuous, then the sinnes of them that liue in the world, and deserue farre greater punishment. Which if it were true, certainly their case were very hard. We must see therefore, how it stand with them. S. Iohn Chrysostom putting the question, answereth in these words: But thou wilt say: It is not a fault of like consideration,S. Iohn Chry [...]. lib [...] con. v [...]up. vi mor. when he, that liues in the world, sinneth, and when he that hath once wholy vowed himself to God, falleth from his purpose of Religion. ‘For they fal not from the same heighth, and so they receaue not harme alike. Thou deceauest thyself mightily, and mistakest the matter, if thou think, that one thing is required of Secular men, another of Monks. And following this argument at large with manie reasons, he concludeth thus: Therefore, that a Secular man, and a Monk, are both equally bound to the same diligence and care in their life, and to the highest top of perfection, and that both of them if they fal, shal receaue harme alike, I think no man now, though he be very impudent and contentious, wil denye.’

[...]7. S. Thomas canuasing this self-same question, and disputing it with al the subtleties of it, according to the ri [...]our of Schooles, in two seueral places of his Works, sheweth, that setting aside sinnes of contempt, and such as are committed against their Vowes, al other sinnes, Venial or Mortal, are rather lesse in Religious people, [...] then greater. And because some perhaps might think it an incredible thing, that it should be so, he giueth three reasons of it. First, because the sinnes, which proceed not out of a habit and custome, as vsually those doe which Secular people commit, but of a suddain [Page 517] motion, which comes vpon them as a great blast of wind, are lesse voluntarie, and therefore happen seldome; and when they happen, the wil of the partie that commits them, is not so wholy bent vpon them. Secondly, because what­soeuer euil they commit, it is easier drowned in the good which they doe; and their good deeds pleade for more fauour at the hands of that infinit Goodnes, which is alwayes more inclinable to mercie, then one fact can exasperate him against them; an example wherof we haue in King Iosaphat, to whom the Prophet spake in this manner:2. Paral. 19.2. And therefore indeed thou deser­uedst the wrath of God; but good works haue been sound in thee. Thirdly, as a Religious man hath more knowledge of God, purchased by long familiaritie with him; so he cannot so carelessely cast himself away, and plunge himself so deep into sinne, as one that neuer knew, what the beautie of Vertue, or the vglines of Sinne meant.

8. For euen speaking of our bodie, when a man comes by a fal, there is great difference in falling by chance when his foot slips, and in casting a man's self headlong downe; for the first helpeth himself as much as he can, and riseth presently againe: the other crusheth himself farre more, and thinks not of rising againe, and consequently is more apt to fal an other time, whereas the first growes more warie and strong after his fal. Which is that which the Psalmist sayth in these words:Ps. 36 24. A iust man, when he falleth, shal not be brused.

9. We haue also the authoritie of S. Basil to strengthen vs in this point.S. Basil reg. br. c. 81. For mouing the self-same question (Whether the sinnes of a Religious man, and an ordinarie man, being the same, be equal?) answereth, ‘that in a Religious man they are rather lesse. For a Religious man, sayth he, being careful in seeking the grace of God, and labouring wholy for it, doth not fal of purpose, but by chance, and against his wil. But an ordinarie man, regarding neither God nor himself, and thinking it no great matter, whether he sinne, or liue wel, either contemneth God, or thinketh, there is no God at al,Ps. 13.2. as the Scripture sayd: The foole sayd in his hart, There is no God. They are corrupted, they are made abominable in their studies. And we must know besides, that the sinnes of Religious people most commonly happen for their good, through God's particular direction; God permitting them some­times to fal, to the end to cure some pride, which before they had in their mind, as it hapned to S. Peter.’ These are S. Basi [...]'s verie words. Wherefore if Religion diminish and lessen our sinnes rather then aggrauate them, what need anie man feare, least by reason of his good deeds more be demanded of him, then he may discharge with ease? We may conclude therefore, and say with ioy that,2. Para [...]. 3 [...] 19. which we find in holie Scripture: Our good Lord wil be merciful to al that seeke with al their hart the Lord God of their Fathers, and wil not impute vnto them, that they are lesse sanctifyed.

Against those that obiect, that some Religious people liue not wel. CHAP. XXV.

SOme haue often in their mouth the faults and sinnes of Religious people, who either correspond not to their dutie in Religion, nor to the sanctitie of the place, wherin they liue, or, which is worse, forsake Religion, & hauing put their hand to the plough, looke back againe, and for this they highly discommend Religious courses.

2. But it is very hard and partial dealing, to impute the fault of a few, to the rest that are faultlesse;Hard dea­ling. and much harder, to lay it vpon the course itself, which doubtlesse is holie, and the work of God's owne hand. And indeed the truth is, that manie of those faults, which are so blazed abroad against Religious people, are false; manie of them maliciously forged against them, the Diuel labouring thereby to impaire the credit of those Seruants of God, who are his greatest ene­mies. ‘And what wonder is it (sayth S. Augustin) if men speake il of the seruants of God,S. Augustin Epist. 136. and labour to stayne their reputation, when they cannot depraue their life; seing they cease not dayly to blaspheme God our Lord, when, whatsoeuer in his iust and secret iudgement he doth against their wil, pleaseth them not?’

In a coorse cloath, greater spots are not seen.3. Though there be an other reason, why they talk so much of them, to wit, because the beautie and dignitie of the State maketh them easily marke the least blemish in it; as the least stayne is a disgrace to a rich garment, or to a white peece of cloath; wheras in a peece of canuas or sack-cloath no notice is taken of greater spots; not because they are not greater, but because the stuffe in which they are, is so coorse, that that new blemish is not seen in it. For so in a Secular state we let thousands of greater faults passe, and there is not a word made of them, because it is no newes in that State; but in a Religious course the least fault that is, is presently spyed, and yet they leaue not to be of the least.

S. Basil Const. Ma. c. 7.4. That which S. Basil sayth to this purpose, is also very true, that Secular people haue a strange conceit of Religious men, as if togeather with their State, they had presently changed their nature, and were not men, but of some other farre different mold;Religious m [...]n are men. and consequently they wrong the seruants of God, and think sometimes, that they must scarce eate meate, as if they were not made of flesh and bloud; and if they see anie of them attend to the necessities of their bodie, they load them with reproaches and slanders, and turning their calum­niations from one vpon al the rest, they cal them al gluttons and bellie-guts, and think not how themselues doe dayly feast it, and though they eate often in a day, and cram themselues with a great deale of flesh-meate, and powre downe wine by whole bowle-fuls, yet they gape after meate, as dogs that are let loosse out of their chayne half-starued. Thus speaketh S. Basil in defence of Reli­gious people.

[Page 519]5. But let vs grant,False Chri­stians and false Clerks as wel as Monks. that Religious men haue sometimes their faults, and that some of them haue fallen, and doe fal from Religion; must we therefore con­demne Religious courses? or censure the whole State, because some are sloathful and carelesse? S. Augustin speaketh wittily to them, that obiected this against Monks, in these words: ‘And we also know some such people, but the deuout Confraternitie is not lost, because of some that professe that which they are not. There be as wel false Monks, as false Clerks, and false Christians. ’And S. Hierome sayth very truly, that in al states and conditions the bad are mingled with the good; and so much the more, the higher and more perfect and more eminent the State is, for the greater the burden is, the lesse wonder it is to find some in this weaknes of humane nature, that are readie to shake it off, or carrie it faintly; and yet their slacknes ought not to lessen our conceit and esteeme of so eminent a cal­ling. When the Heretick Heluidius had proclaimed warre against Virginitie, among other things, for which he tooke occasion to calumniate that State, he sayd, that some Virgins were tauerne-hanters. S Hier. con. [...]. And how doth S. Hierome refute him? ‘I, sayth S. Hierome, say more; some among them are adulteresses; and, which is more to be wondered at, there be Clergie-men that are hucksters, and Monks dishonest. But who doth not presently vnderstand, that neither a tauerne-hanter can be a Virgin, nor an adulterer a Monk, nor a huckster a Cleargie-man? Is it the fault of Virginitie, if a counterfaiter of Virginitie be in fault?’

6. Let vs looke vpon the whole Church of God,The Church is holie, though some be not holie. and argue in behalf of a member therof, from the whole bodie. For though there be manie in the Catho­lick Church, that liue deboisht, yet the Church is stil called Holie; and their wic­ked liues hinder not, but that the whole companie of the Faithful, is truly sayd by the Apostle to be without spot or wrinkle; because we must not regard, how things haue been defaced by most, but what was the first institution in itself, as God or­dained it.Eph. 5.27. And in like manner we may say of Religious Orders; they leese nothing of their sanctitie, because some among them be not Saints. And if we weigh it wel, the argument is yet much stronger in behalf of Religious Orders; for if the Church be stiled al fayre, Cant. 4. and al of it the beloued of God, notwithstanding that there be more bad then good in it, and more that walk the broad and spacious way, then the narrow; how much more reason haue we to giue Religious Orders the like honour, seing there be so manie good among them, and so few that are bad?

7. And besides the holines of their Institute,The ver­tues of most, re­compense the faults of a few. we may cleere them vpon an other ground; for whatsoeuer blemish may fal vpon them by the faults of some, it is abundantly stricken-out by the vertuous liues & good deeds of others. Doe not (sayth S. Hierome) cast thy eye vpon Iudas denying, but looke vpon Paul con­fessing. And we haue cause to be much more animated at the sight of so manie Pauls, S. Hier. ep. 34. then to be discōforted with one Iudas. To which purpose S. Gregorie Nyssen also speaketh in his booke of Virginitie, answering those that carped at so holie a life, by occasion of some,S. Greg. Nyss l. de Virg. c. vlt. that hauing vndertooken it, were afterwards ouercome and vanquished. I doe not deny (sayth he) but that it is hard matter, and beyond the cōmon strayne; neither is it anie wonder, if in so difficult a busines some be ouer­come with the toyle of it, some by other meanes. ‘And yet we must not be so discouraged at it, as to forgoe so rare a thing for that feare: but rather con­fidently venter vpon so profitable a nauigation, in the Ship of Continencie, [Page 520] with Christ our Pilot,M [...]rc [...]ants le [...]ue not tra [...]ling, b [...]c [...]se some suffer ship [...]rack. with the sweet gale of the Holie-Ghost. For neither they that go to sea and trade in marchandize, doe abandon that course, because they vnderstand, that sometimes some haue suffered shipwrack. Besides that, it is most absurd and vniust, to condemne one that hath alwayes liued wel, for a wicked man; and to detest the course of life in which he was, for one fault into which perhaps he fel, and on the other side, to think that a man that hath spent his whole life in sinne and wickednes, tooke notwithstanding the best course for himself. For if it be a hain us matter to sinne once, and for that cause thou think it better to abstaine from those more sublime Counsels and purposes; in how farre worse state is he, who hath been alwayes wallowing in the filth of vice?’Thus spake S. Gregorie Nyssen.

8. This is the miserable frayltie of this life, so long as we are strangers and pilgrims from God;Matt. 18.7. and as our Sauiour foretold vs: It is necessarie, that scandals should happen: and he that wondereth at it, seemes not to vnderstand where he liueth,He that wondereth at [...] and what himself is made of, seing he admireth it so much in others. Whervpon Cassian, hauing related the memorable patience of Paphnutius, who being accused of theft by an other Monk, voluntarily vnderwent the pu­nishment that was layd vpon him, though indeed he were innocent, concludeth his narration in these words: ‘And let vs not wonder, that in the companie of ho­lie men,C [...]ss Co [...]l 14. c. 16 there lye lurking some, that are wicked and detestable; because while we are troden and brused in the floare of this world, it is necessarie, that among the choicest wheate, chaffe should be mingled, which is to be cast into euerlasting [...]ire. Finally if we cal to mind, that there was a Sathan among the Archangels, a Iudas among the Apostles, a Nicolas (broacher of an abominable heresie) among the chosen Deacons, it can be no wonder, that wicked men should be found mingled among the order of Saints.’ And to insist a little more vpon this example of Paph­nutius, The rare charitie of Paphnutius. and apply it to our times, if anie man be offended, that in a house of that holines, in an Age so ful of feruour, there was some one found so wickedly mali­cious against one of his Brethren, as to accuse him falsely in that manner; why should he not be as much edifyed at the humilitie, patience, and charit [...]e of Paph­nutius, who to saue the credit of his neighbour, and such a wicked neighbour, res [...]lued with himself to abide the disgrace of so fowle a fault, and to beare-out with head and shoulders the whole storme of this infamie? Was not the vertue and simplicitie of this Saint much greater, then the malice and enuie of that sin­ner? Besides that, in the whole Monasterie there was this one wicked man, and he only to be found in so manie yeares continuance; al the rest were good, and l [...]d liues worthie of so holie a vocation. What peruersenes therefore is it to be more forward, to take exceptions vpon one man's misbehauiour, then to com­m [...]nd and think honourably of the course, vpon the vertue of so manie?

9. At Bona in S. Augustin's Monasterie, there fel a great quarrel betwixt a cou­ple, one char [...]ing another with a hainous crime, [...] so that one of them must ne­c [...]ss [...]rily be guiltie, either of an enormous fact, or of a horrible lye. The people, that had [...]ot the voyce of it, began much to admire and complaine. Wherupon S. Augustin wrote a notable letter vnto them, first reprehending them, for casting an aspersion vpon al Religious, because of one man's fact, and secondly he sayth, a [...] Cass [...]an a little before,S Aug Ep [...]. that it is no wonder nor no newes, for some such thing sometimes to happen among such men. ‘What doe these people (sayth S. Augustin) [Page 521] striue for, and what doe they ayme at, but whensoeuer a Bishop, or a Cleargie­man, or a Monk, or a Nunnefalles, to beleeue that al are such, though al can not be conuinced to be such? And yet when a wife is found in adulterie, they neither put away their wiues, nor accuse their owne mothers. But when either a false im­putatiō is layd vpon thē that professe this holie name, or some true crime of theirs discouered, they vrge, they bestirre thēselues, they glorie to haue it beleeued of al. And a little after: How vigilant soeuer the order of my house be, I am a man, I liue among men,Gen. 9. I dare not presume, that my house shal be better then the Arke of Noë, where among eight persons one was a reprobate; or better then the house of Abraham, Gen. 2 [...].10. where it was spoken: Cast out the handmaid and her sonne; or better then the house of Isaac, to whom, of the two twinnes, it was sayd, and done: I loued Iacob, Mal. 1.3. Gen 28 2 R [...]g 15. but Esau I hated; or better then the house of Iacob, where the sonne defiled by incest the bed of his father; or better then the house of Dauid, whose sonne lay wth his sister, whose other sonne rebelled against so holie a meeknes of his father; or better then the companie which our Sauiour had, where the eleuen good, tolerated the perfidious theeuing Iudas; or finally better then Hea­uen, from whence the Angels fel.’ And in conclusion, notwithstanding he acknow­ledgeth that these things cannot be auoyded, he pleadeth strongly for Religion, and main [...]ayneth the honour and dignitie of it to the ful. ‘Though we be sorie (say [...]h he) for some drosse that comes off, we haue comfort of more ornament that remaines, doe not therefore for the scumme that offends your eyes, loathe the oyle-presses, which fil the cellars of our Lord with the fruit of a more bright shining oyle.’ He calleth the Church and the Soules of the Faithful, Cellars of our Lord; giuing vs to vnderstand, that both the Church and euerie particular Soule is enlightned with this oyle, that is, by a Religious State, and by the work and example of Religious people.

10. Finally it is not amisse to reflect,They are not Angels that make this obiec­tion. that if they were Angels that obiected these things, they might haue some right to doe it, because they liue without flesh and bloud, free from sinne; and it were to be wished, if it were possible, that we might exchange this our life with theirs. But seing they be Secular people that make this busines, and al this comparison is betwixt their life and ours, I know not what they can pretend in al this discourse, seing they cannot be so shamelesse, as to preferre their State before a Religious State, finding, as they doe, in their owne, that they fal so often; that vertue is so scarce among them; that their rewards and deserts are so short in the world to come.S. Ansel. Ep. 3. To which purpose S. Anselm [...] hath this excellent saying in one of his Epistles: Perhaps some bodie wil say, that in the Or­der of Monks also there is danger. O the man that sayth so! ‘Why doth he not think what he sayth? O reasonable creature! Is this reasonable counsel, because there is danger euerie where, therefore choose to say where the danger is greater? Finally he that endeauoureth to loue God only, if he keepe his purpose to the end, a sure of saluation But he that wil loue the world, if he doe not forgoe his purpose before the end, either must not expect saluation, or his saluation wil be doubt­ful, or lesse.’ Thus sayth S. Anselme.

An Answer to their Argument that say: If al should become Religious, the world would perish. CHAP. XXVI.

SOME obiect sometimes against Religous courses, as a great in­conuenience, that they wil be wel-nigh the destruction of the world; because, if al betake themselues to a single life, the world must needs be dispeopled for want of posteritie.This is an ancient obiection. This is no new obiection, but aduanced in ancient times, and canuassed manie Ages past. For S. Augustin propoundeth it in a certain place after this manner: I know some that mutter:S. August, de [...]ono [...]on­ing. c. 10. What and if al wil abstaine from al carnal copulation, how shal mankind subsist? S. Iohn Chrysostome doth not only propound the que­stion, but heapeth manie inconueniences that would follow. If al should follow that good,S. Iohn Chry de vir. [...]. 15 sayth he not to touch a woman at al, al things would perish, citties, families, lands, trades, cattle, and whatsoeuer growes out of the earth. For as when a General is slayne in the field, the whole armie must needes be put to route: so if you take Man out of the way, who is the Prince of this world, no­thing els can subsist, or be preserued, & consequently this Counsel would fil the whole world with innumerable calamities.

2. This obiection therefore is ancient, and long agoe strangled by the holie Fathers. S. Augustin answereth thus: Would to God al would doe so; the Cit [...]ie of God would be much sooner filled, A happie thing if al would liue single. and the end of the world hastned on. And his answer is good; for how much better were it, that the Kingdome of God were come, which we dayly beg, and haue been taught to doe so by our Sauiour himself, and that GOD (as the Apostle speaketh) were Alin Al, which shal be, when Christ our Sauiour shal haue subiected al to his heauenlie Father,1. Cor. 15.28. then to prolong our liues in this confusion and mingle of al things? And if it should fal-out (as S. Augustin wisheth) that al should liue a single life and chast, it were an euident signe of the wil of God, that the world should haue end; and it can not come to a better end, then if generally al should consecrate themselues, soule and bodie, to so holie a life.

But it is [...].3. S. Hierome answereth the same obiection after an other manner: Feare not, sayth he, least al be Virgins; Virginitie is a hard thing, and therefore rare, because it is [...]ard. Which answer of S. Hierom's is the stronger, if we compare it with the saying of our Sauiour: Not al receaue this word. Manie there be, whom God, out of his secret iudgements,Mat 19. [...]: doth not vouchsafe so great a benefit; others he calles to be partakers of it, and they giue no eare to his calling, but charmed with the plea­sures of this world, they cannot get their feet out of the nets, in which they are intangled; finally others vpon other motiues & hindrances, are so held back, that the truth of that, which Truth itself deliuered in the Ghospel, is very playnly to be seen:Matth [...].13. The way is narrow, which leads to heauen; and few doe find it. Which was spoken indeed of the ordinarie way, which al Christians ought to walke, but is much more verifyed in the way, which Religious people take; i [...]omuch that in regard of the narrownes of it, al Secular wayes may be said to be [Page 523] broad. And not only the infirmitie of man (which taketh place in the farre greater part) doth not allow this benefit in the cōmon & ordinarie among men, but it be­longeth also to the prouident wisdome of Almightie God,God also prouideth otherwise. to haue care, that there be alwayes some to attend to posteritie, so long as his wil is this inferiour world should last; which prouidence of his watching ouer the verie beasts and wormes of the earth, and preseruing euerie thing in kind, as it was first created, no man can haue cause to misdoubt, that he wil forsake mankind.

4. S. Iohn Chrysostome doth laugh at these people,S. Io. Chry. de Virg c. 15. They should ra­ther care for their soules. that are so sollicitous to vphold the world, and labouring so earnestly, that mankind fal not to decay, which concernes them not to think of, lay aside al care of their owne soule, as if it belon­ged not vnto them; and consequently, that they do it not out of a desire of the common good, but to colour their negligence and sloath. And telles vs withal a truth, which is worth the obseruing, that Marriage of itself doth not propagate mankind, because the parties are often barren, as it hapned in Abraham; but it is the blessing which God giues; and God can multiplye men as he thinks good. Then he sheweth,Marria [...]e [...] n [...]w▪ how there were two reasons in the institution of Marriage; the one, to beget children; the other to extinguish natural lust in that kind; and sayth, that the first now ceaseth, seing the world is so ful, that it is rather ouercharged; as for the other reason, there can be no question, but that lust is farre more per­fectly extinguished by the grace of God, and by the vertue of Chastitie, then by the vse of Matrimonie.

5. But some bodie wil say,Distinctiō of Sexes is not mad [...] voyd by [...] single [...]. that the difference of Sexes, and the facultie of ge­neration, wil be in vayne in them that doe not marrie; and yet Nature hath giuen it vs, and God hath so appointed; and no man that is wise, doth anie thing in vayne. This is the argument both of ancient Hereticks, and of those of our dayes, that maliciously oppose and cauil at the wholesome continencie, with which the holie Church is so much honoured and stored. We must therefore make the same answer, which we make to hereticks, to wit, that whatsoeuer is instituted for the good of the whole kind, is not idle or in vayne, though in some particulars of that kind it hath not the effect, if in others it haue. We see the like in most natu­ral things; for in al kinds of fruit and herbs there comes a great deale of seed, which is neuer sowen, rather a smal deale of it is vsed to that end; and yet no man euer accused Nature for it, as if it had made it in vayne. And we may say the like of man, though in man there is yet a further thing; for Continencie in this kind, being free and voluntarie, and in euerie bodies power to practise, or not to prac­tise it, it was not fit, that Nature should determine it, but the wil of Man; neither that we should be borne so, but that we should out of reason and iudgement em­brace it. Wherefore it was fitting, that al should equally haue the power by nature, both they that would vse it, and they that for the Kingdome of heauen would ref [...]ayne the vse of it. And this is answer enough to this point.

6. But we haue an other reason stil to deale with, not altogeather vnlike this, which we haue now confuted, of some that are not sollicitous for [...]he continuance of the whole world but of their owne House and Familie.The [...] posteritie And therefore if their onlie sonne, or onlie daughter make choice of a Religious State, they lament and mourne, and, which is worse, they repine at it, as if their wh [...]le Familie should be quite rooted out And to say the truth, it is but a foolish and impertinent kind of grief. For which is more to be stood vpon, the sanctitie of a S [...]ule, or Poste­ri [...]ie? [Page 524] And what good is there in poste [...]itie? If they feare they shal want an heyre, vpon whom their lands may descend, first they haue a world of kindred, and per­haps more then enough; secondly, there wil neuer want poore people, in whom they may make Christ their heyre, vpon farre better conditions then their owne child. For one man that is heyre to an other that is dead, cannot requite him that made him his heyre, but Christ our Sauiour doth then most of al recompense a man with rewards eternal. Moreouer, what would they doe, if that onlie sonne of theirs haue no issue? For so their line would fayle, and, which is more to be lamented, without thanks and without reward. Which argument S. H [...]e­rome doth chiefly insist vpon,S H [...]er. [...]. 10. when he perswadeth Furia not to marrie. ‘Dost thou feare the li [...]e of Furia shal fayle, and that thy father shal not haue a little one of thee, to creepe in his breast? for al that are married, haue children. It is ridiculous to hope for certain that, which thou seest manie haue not, and manie leese it, when they haue it. To whom shalt thou leaue al thy riches? To Christ, who cannot dye. What heyre shalt thou haue? H [...]m that is thy Lord.’

The happi­ness of a Re­ [...] life, [...].7. But to grant, that it is happines to preserue a man's Familie; how smal, how short, how farre inferiour is it to the happines of a Religious life? For not only particular men, but whole Families dye, and once come to an end▪ and though they continue neuer so long, yet in time they must needs decay, and a [...] last be wholy extinguished. Seing therefore they a [...]e subiect to so manie casualties, is not he a verie foole, that shal feed himself with hope, that his issue shal alwayes continue, and moreouer striue so much, that it may continue, as to oppose himself to the Counsels of God, and endea­uour to alter and hinder them?

Too much desire of posteritie is not Christian-like.8. Finally how doth this extrauagant desire of continuing a descent, become a Christian? for in a Heathen and Infidel it might be perhaps more tollerable. For, as Aristotle writeth, the reason why men and beasts haue a desire of issue ingrafted in them, is because, sayth he, al things couet to be alwayes, and alwayes to continue, but because they cannot in themselues compasse it, being subiect to dye,Arist. 1. Pol. c. 1. they labour to compasse it at least in their owne kind, in which they seeme after a manner themselues to continue, so long as a part cut of from them doth continue. What force hath this reason in the light of Christia­nitie, wherin we haue so certain a promise of an Eternitie in our owne persons, both in bodie and soule, that we need not seeke that in others, which we shal haue in ourselues? And this is that which Nature chiefly desires. But the miserie is, that most men doe not gouerne themselues according to this Diuine light, but suffer themselues to be lead by Sense, and their natural inclinations, which, I must needs confesse, is a most corrupt and most dangerous proceeding.

Against the feare of some, that they shal want necessaries for their bodie. CHAP. XXVII.

LEt vs preuent, and cure, if we can, their feare also, that mis­trust, least if they forsake al, they shal not haue wherewithal to passe their life.Two causes of thi [...] feare. Of which feare what can be sayd more proper, then that which is in the Psalme? And they spoke euil of God, and sayd: Can God prepare a table in the desert? S. Bonauerture in his Apo­logie for the poore, Ps 77.21. S. Bonan. in Apol. p [...]uy. 4. ris [...] 3. par. a. 2. reduceth al this difference to two heads, and sayth, it proceedeth either of Infidelitie, as in them that doe not beleeue, that God hath care of what hapneth among men, at leastwise not of them in parti­cular; or it comes out of Pusillanimitie, which is euer coupled with a slacknes in the loue of God, and an earnest loue of ourselues; wheras they that frame a right conceit of the goodnes and prouidence of God, cannot doubt but that God hath more care of their life, then they themselues.

2. Whervpon S. Augustin sayth:S. Aug de Orat [...]. A iust man cannot want daylie food, seing it is vritten: Our Lord wil not kil the soule of a iust man with hunger. And againe: I was yong, and became old, and haue not seen a iust man forsaken, nor his seed seeking bread. And our Sauiour promiseth, that al things shal be added to them, that seeke the Kingdome of God and the iustice thereof; and wheras al things are God's, he that hath God,Dan 14. can want nothing, if he be not wanting to God. So when Daniel was by the King's commandment shut-vp in the Denne of lions, God sent him his dinner, and among the hungrie wild beasts,3. Reg. 17. the man of God was fed. So Helias was main­tayned in his flight, the crowes ministring vnto him, and the birds bringing him meate in time of persecution.S. Hier [...] c. 5. [...]. S. Hierome sayth the same in fewer words: Let no man doubt of the promises of Truth. Let man be as he ought, [...]nd presently al things shal be added to him, for whom al things were made. A true and solid reason! For al things in the world being made for Man, they neuer withdraw themselues from his seruice, vnlesse he first withdraw himself from the seruice of God. And if he returne to serue God as he ought, he may clayme as it were by right al other things as his owne and due vnto him.

3. S. Ambrose expounding that model of an Apostical man,S. [...] l. 6. [...]. which is set downe by our Sauiour in S. Luke (without satchel or scrip) sayth thus: Protected by Faith, let him make account that the lesse he requireth, the more he may haue. Seing therefore we haue so manie testimonies b [...]th of the holie Fathers, and of holie Scripture, in behalf of this prouidence of Almightie God▪ and the care which he hath of his, that we shal scarce find anie thing more often and more expresly c [...]mmended vnto vs, it can be no smal fault, as I sayd before, to doubt therof; for it were to make God either couetous or forgetful; vnworth [...]e things both of them of so infinit a Maiestie. For we cannot possibly imagi [...], [Page 526] how he can be either more magnificent and profuse in giuing, or more liberal of his loue, or more careful in prouiding, or more readie in doing for vs. And S. Augustin doth deseruedly reprehend such as haue so meane a conceit of God, in these words:S Aug. de [...]. ‘Dost thou think, that anie thing shal be wanting to a Christian? to a seruant of God? to one that is giuen to good works? to one that is deare to his Lord and Maister? Dost thou think that he that feedeth Christ is not fed by Christ? Dost thou think, that he to whom Diuine and heauenlie things are giuen, shal want earthlie things? from whence comes this distrustful thought? what maketh an vnfaithful hart in the house of God?’ Thus sayth S. Augustin.

4. Al which wil be yet more euident, if we consider the peculiar right, which Religious people haue in this kind,Men are [...] for Religious people. [...] their P [...]uertie. whether we regard God, or man. For spea­king of men, there be manie reasons, that oblige them to furnish Religious people with al kind of necessaries. For first, Religious people hauing giuen al they had to the poore, and brought themselues voluntarily to Pouertie, de­serue likewise, that others should giue them wherewith to liue; and they are in the right that are of opinion, that in this there is not only an obligation of Charitie, but in some sort, of Iustice. An other reason is in regard of the [...]abour and paynes,1. Cor. 9.11. 2. Tim. 2.6. which they take for the eternal good of their neighbour: for the work-man is worthie of his reward, and they that sowe spiritual things, must reape car­nal things, as the Apostle speaketh. And in an other place, he sayth: [...] The hus­bandman that laboureth, must first gather of the fruit. The force of which reason wil be the more euident,And of the paynes they take for their soule. if we consider the cause, why Prelats demand sustenance as of iustice due vnto them; for sustenance is not due vnto them, as honour is due to power and authoritie, but as wages is due for work and labour. Religious people therefore hauing their part in this work and labour, and labouring so hard as they doe, it is but reason they should haue part also of the fruit, specially so much as is necessarie to continue their labour. Which is not only of force in Preachers, and such as labour immediately for the good of their Neighbours, but in others that employ themselues in anie profitable course for them. For they that minister at the Altar, of the Sacrifice wherof al Faithful are partakers, and they that attend to Prayer and Contemplation, and the Studie of holie Scripture, and such other spiritual functions, as are for the benefit of the whole Church, al of them, as I sayd, haue right to be maintayned of the peoples liberalitie.

5. A third reason is grounded in Religious perfection. For al Diuines agreing that almes is first to be giuen to them that are better,And of their ver­tue. and rather to them then to others, is followeth that they are in a perfect State, and liue in a course that is furnished with al kind of vertue, are to be preferred farre before al others. To which purpose S. Hierome applyeth that which is written in S. Luke: Make vnto you friends of the Mammon of iniquitie; that when you shal fayle, they may receaue you into the eternal Tabernacles;Luc. 16.9. S. Hier. contra Vigi. and sheweth, that it cannot agree to ordinarie poore people. Are they poore, sayth he, amidst whose filth and nastines, firie lust doth command? Can they haue eternal tabernacles, that neither haue them in present, nor to come? For, not simply the poore, but the poore in spirit, Mat. 5.3. Ps. 40.1. are stiled blessed, of whom it is written: Blessed is he, that vnderstan­deth ouer the poore and needie; our Lord wil deliuer him in the euil day. In maintay­ning the ordinarie poore, there needs no vnderstanding, but pittie; in [Page 527] the holie poore, there needs the vnderstanding of Beatitude, to bestow vpon him that is ashamed to take, and when he takes, is sorie that he reapes carnal things, hauing sowed spiritual.S Aug in Ps. 101. [...]on [...]. 3 [...] And S. Augustin hath the like saying vpon the Psalme: ‘The noble Cedars of Libanus, the loftie rich men of this world, when they heare with feare, Blessed is he that vnderstandeth ouer the poore and needie, they looke into their goods, their farmes, al their superfluous wealth, in which they seeme so loftie, and giue them to the seruants of God, they giue orchards, they build Chur­ches and Monasteries, they gather sparrowes that make their neasts in the Cedars of Libanus. It is therefore as it were a kind of impost or custome due to Re­ligious people from the Seculars, and Secular people vnderstand it so, and that makes them so free and open-handed, and alwayes so readie to supply al their necessities.’

6. An other ground of this right (for so we may cal it) more solid then the other,God obli­ged to haue care of Religious people. is GOD himself; not only in regard of the general prouidence which he hath ouer al things in general, and prouideth for the birds of the ayre, and the flowers of the earth, or which he hath ouer al men, though they be wicked, rayning, and making his Sunne to shine vpon them; or ouer the iust, of whom it is written: I saw not a iust man forsaken, nor his seed seeking bread. But Religious men haue a particular reason proper to themselues;Ps. 36.25. because, for­saking their possessions, and their hopes, they haue cast themselues wholy vpon his fatherlie charitie. So that though there were nothing els, this were sufficient to oblige, as I may say, his goodnes to haue care of them, as a father of his children. For God is not one, that wil suffer himself to be ouer­come with liberalitie and munificence; and consequently, we are so farre from leesing anie thing, when we forsake al we haue, as we are rather gainers by it; the infinit wisdome of God taking vpon him the charge of prouiding for vs, so that we may be assured,Our for [...] ­cast very short. that we shal want nothing. On the other side, when we wil take vpon vs to prouide and care for ourselues by our owne wit and forecast, how manie things must we needs want? For our forecast is so slender and so short, whether we be to prouide for the future, or to order things pre­sent, that we must needs often fal into manie great errours & inconueniences.S Io. Chrys. h [...]m. 50. ad pop. Whervpon S. Iohn Chrysostome giues vs this Caueat: Take no thought for thine owne, but leaue it to God. For if thou leaue it to God, he wil prouide. And againe in an other Homilie, which is al in commendation of a Monastical life, he rec­koneth this among the special benefits if God,I [...]. ho. 57. because if God feed al flesh, much more wil he feed his seruants, that haue consecrated themselues vnto him; and consequently, al things necessarie are deriued vnto them out of the prouidence of God, as out of a fountain of running water. By which simili­tude of a fountain, he would giue vs to vnderstand, both the abundance and perpetuitie of these benefits, and also that we come by them without anie la­bour, as wa [...]er springs from a fountain.

7 And it is a pleasant thing to behold the examples of this prouidence of God ouer Religious people, and to reade the manie testifications therof, which are vpon record in ancient histories almost without number.The pro­uidence of God to­wards Ab­bot Hellen. But that is singu­lar, which Palladius recounteth of Abbot Hellen; who falling a-sleep, after he had long fasted, there came an Angel, and awaking him, bad him eate of that which was set before him. And rising he saw that there was a large fountain of water [Page 508] suddenly sprung-vp by him, and abundance of green hearbs round about him, and tasting of both, he sayd, he neuer in his life dined better. And afterwards when he wanted sustenance, he euer was wont to kneele downe and offer vp his prayers to God, and presently he was serued with diuers kinds of meate, with new bread, oliues, and other fruits. What can be more louing, or more pleasant to think of, then such a prouidence, which stoopes so low as to act the part of a Steward? Or why should we think, he wil forsake his other seruants, seing he was so careful to prouide for this his seruant by so daylie a miracle, as if he had been his Clerk? But, as I sayd, the Liues of Saints are ful of these kind of examples, but we wil make choyce of two especially, not vnlike the one to the other, and taken out of two Religious Families very like also togea­ther.

And two Domini­can Friars.8. For S. Dominick in the beginnings of his Order, sending his Religious into diuers places, two and two togeather, according to the manner set downe by our Sauiou [...], to preach pennance: it hapned that two of them being fasting and very wea [...]e with their iourney, the ninth howre of the day being past, were dis­coursing somewhat heauily betwixt themselues, how they might get some re­lief, in that poore and vnknowne place; and as they were talking, there came vnto them a tal comelie man in somewhat a strange kind of habit, and gaue them a good check for their weake and smal faith. Could you, sayd he, belieue God so farre, as to forsake al for his sake, and cannot you now beleeue, that he hath care of you? He that giueth beasts their food, wil not suffer his children to dye for hunger, which you this day shal abundantly experience. And vanishing out of their sight (for it was an Angel) they went a litle onwards on their iourney; and coming to the next village, while they were at their prayers, a Priest inuited them very kindly home; and as they were going to his house, a Gentleman met them, and would by al meanes they should goe with him; and as these two were thus strayning curtesie togeather, the Lord of the place seing them by chance, ouer-ruled the busines, and bad both the Friars, and the Priest, and the Gentleman to his house, and feasted them very nobly.

And two of S. Francis his Order Ps. 54. [...]3.9. And it is recorded also of S. Francis, that when he sent anie of his Friars in Mission, he was neuer wont to giue them anie thing towards their charges vpon the way, but that onlie verse of the Psalme: Cast thy thought vpon our Lord, and he wil maintayne thee; the faith of which Verse was as good to them as anie money. It hapned therefore, that two of them, hauing tra­uelled almost al the day long, what with emptines, what with wearines, be­gan to [...]aint; and though they begged relief, no bodie gaue them anie thing; til at last there met them a yong man, that vnderstanding of them the cause, why they were so wearie and sad, gaue them a couple of loaues; and as they sate downe to eate them, he reprehended them sharply in these words: ‘Men of litle faith, why did you mistrust the Diuine prouidence? Why did you not cal to mind the words of the Prophet, which the holie Father hath so often incul­cated to you: Cast thy thought vpon our Lord and he wil maintayne thee; seing his goodnes is not wanting to the verie beasts of the field? Wherefore know, that God differred his help for no other reason, but to punish this diffidence of [Page 529] yours with hunger.’ And hauing held this and the like discourses with them, he vanished out of their sight.

10. Let others therefore in God's name haue their lands, and possessions, and rents, and duties gathered with much toyle and labour, subiect to hayre, and drowth, [...] Lord­ships be­longing to Religious people. and rayne, and other mischances; we haue two Lordships, as I may cal them, the rents wherof are certain, and free from al miscarrying; to wit, first the Prouidence of Almightie God, in a manner obliged vnto vs through his owne infinit goodnes, and that act of ours, when we left al for his loue: and secondly the Relief from our Neighbours, due in a manner not only of charitie, but of a kind of iustice. And this is that which the Prophet [...]ay seemeth to pro­mise, when he sayth:Es. 60.16. Thou shalt suck the m [...]lk of nations, and shalt be fed at the breasts of Kings. For by Nations, we may vnderstand the common people, by Kings, rich men, and men of authoritie; whose liberalities the Prophet compares to milk and a womans breast, because milk is the iuyce of harder meate, and of meate which is not gotten but with some labour, and some work of nature in the nurse to make it; and yet the infant sucks it without labour, and with a great deale of pleasure. So Religious people haue that for nothing, which others purchase with a great deale of labour, and sweate, and trouble, and oftimes not without danger. So that they may be wel likened in this to the anciēt Hebrewes, Ps. 104 44. of whom it is written: And they possessed the labours of people.

11. We may therefore conclude, that he that misdoubteth, least in Religious pouertie, that which is necessarie, should be wanting, wants not only iudgement and consideration, but eyes to see, how manie thousands of men and women con­secrated to God, haue been in al Ages, and are to this day maintayned through his goodnes and prouidence, and with such abundance and certaintie, that no Secular people can more certainly relye vpon their lands of inheritance. For they also haue their lands, to wit, those two Lordships, as I sayd, so rich and plentiful, that if our Lord should aske them,Luc. 22.35. as anciently he asked his Apostles: When I sent you without satchel or scrip, did you want anie thing? they must of force answer with ioy and thanks-giuing, as the Apostles did: Nothing.

Of the feare, which others haue, least they may hasten their death, by the incommodities, which they shal suffer. CHAP. XXVIII.

WE haue cured this feare; yet there remayneth an other, which also concernes our life, which as it is the dearest thing we haue, so naturally nothing is more hateful and more detestable then that, which either bereaues vs wholy of it, or in part dimini­sheth it And to anie man's thinking, it cānot be but that our life should be in some measure shortned with the labours, and wat­chings, and continual paynes, and manie incommodities, which a Religious course must necessarily inuolue. Whervpon besides the hastning of our end, some may haue a scruple, least they be guiltie of their owne death, by thus [Page 530] voluntarily, through corporal austerities cutting off the time, which is allotted them to liue. To answer this obiection therefore, we wil begin with this scru­ple; for that being taken away, the rest wil be easie to answer.

It is meri­torious to shorten out dayes.2. We must therefore vnderstand, that Diuines, who dispute this question at large, make no doubt, but that it is lawful for a man to shorten his dayes, and not only lawful, but commendable and meritorious. For though it be not law­ful of purpose to kil ourselues; yet to do some good thing, whervpon it shal fol­low, that our life wil be in no smal measure shortned, is not only lawful, but oftimes most acceptable to God. And we may iustifye it by manie presidents, and particularly by the anciēt approued custome of the Church of God, in appointing long fasts, and laying most grieuous pennances vpon such as offended; which doubtlesse could not but cut off not a litle, but much time of their life.

Worldlie people doe the like for other ends.3. And it is the more certain, the Religious people offend not in this kind, because whatsoeuer incommodities they suffer in Religion, others suffer as much in the world for other ends. For if Religious people watch al night, manie tra­des-men doe the like for gaine; if they suffer cold, and hungar, and trauel much on foot, how manie poore people be there, that are in farre greater want, both of relief and apparrel, and other necessaries, and yet liue? It is euident therefore, that it is not rashnes, and that we ought not to haue anie scruple of doing that for the seruice of God, which so manie doe for the loue of the world.

4. Wherefore this point being cleered, that we are not murderers of our­selues: If the case were so, that Religion did hasten our death, how glorious a thing were it to be of so noble a spirit, as to contemne al things, euen our owne life, for God? And if Religion did shorten our dayes, as Martyrdome doth take our life quite from vs, might we not iustly in this respect account Religion a kind of Martyrdome?Religion a kind of Martyr­dome. For though we be not cut off suddenly, & with losse of bloud, that doth not alter the case; for we find that S. Marcellus is accounted a Martyr, though he lost no bloud, but dyed in a cage of wild beasts, by the continual stench of the place; and S. Pontianus, though banished into the Iland of Sardinia (which at that time was held to be a pestilent ayre) he pined away by little and little; and others, that either with labour of digging in mines, or with the weight of irons, in length of time, haue come to their end. If therefore Religion also should deale thus with vs, how much should we think ourselues beholding to it for making vs Martyrs,A happines t [...]l [...] our life short­ned. and bestowing so great a good vpon vs, as is Euerlasting glorie in heauen, and bringing vs so much the sooner vnto it, which of itself is generally accounted a great happines; and taking vs out of this mortal life, which is so barren of al goodnes, that in comparison of the life to come, it hath no good in it, but rather much euil? For we liue heer continually among so manie traps to catch vs, that we doe but prolong our miserie, and encrease affliction; & as long as it lasteth, we must of force abide the cruel assaults of our spiritual enemies, and stand to the continual hazard of the combat betwixt vs and the Diuel, the euent wherof is so vncertain, and withal of so mayne importance. What therefore, as I sayd, should we desire more then once to see an end of so manie euils, and such fearful dangers, and to end them in so blessed a manner as we may in Religion? For Religion, as we shewed in the first booke, affordeth extraordinarie helps in that doubtfull passage; so that wheras the verie thought of it is dreadful to others, the thing itself to vs is sweet, secure, and to be desired, in regard we haue so long [Page 531] before shaken off al things, which, as so manie setters, are wont to hinder others, when the how [...]e of parting cometh; and enioy moreouer at that instant manie comforts, and among the rest the presence and prayers of so manie of our Reli­gious Brethren, as then flock about vs. Wherefore seing in this life al things are irksome and tedious, and in the death of a Religious man al things so safe and happie, and death itself a beginning and entrance to a life more happie, though Religion should hasten our death, what harme should it doe vs? Rather if we were so wise, as we should be, we should euen for this reason desire it.

5. But to say the truth, it is a false imputation, which people lay vpon Religion, when they say,Men liue long in Religion. it is a bloud-sucker, and dispatcheth men apace out of the way (for this is their meaning though they wil not say so in expresse termes) Rather, if we looke wel into it, it prolongeth a man's life, as we may see by so manie aged men, as Religious houses are ful of, and we find vpon record in ancient Writers, euen among them, that haue lead most austere liues; as S. Hierome, who liued a hundred yeares; and S. Antonie a hundred and fiue; S. Pachomius was yet elder then S. Antonie by fiue yeares. S. Arsenius came to a hundred and twentie; and the same we reade of S. Romualdus, and he passed one hundred of them in Religion. Cassian mentioneth manie of his owne knowledge, & writeth almost of none, that liued not til he was very old, naming particularly three, Nesteros, Ioseph, and Cheremon; which last, he sayth, he saw a very old man, of a hundred yeares, stooping, and venerable for his hoarie hayres. Now if a spare diet, or the continual meditation of heauenlie things, or anie paynes of this nature, would kil a man (as these men wil needs haue it) they being so wonderful temperate in their diet, and liuing so au­sterely as they did, should by consequence haue been taken away in a very sometime.

6. But there is no such thing,Secular people more subiect to suddain death. as both reason and experience sheweth. They on the other side, that are rich among Secular people, and liue in al plentie and abun­dance of pleasures and daynties, are almost continually troubled with crudi [...]ies and fumes, and want of sleepe; they are oftener and more dangerously sick, and passe sharper cures: and finally are subiect to farre more accidents, that hasten their [...]eath, both for the reasons already mentioned, and for other causes, which their owne and others follie & rashnes doth draw vpon them, by [...] and the like; from al which a Religious life is free; Temperance and the constant order which they keepe in al things, drying-vp superfluous humours, and so preseruing health. In which respect S. Iohn Chrysostom sticketh not to say,S. Iohn Chrysost. l. 3. con. vit [...] ­vit. more. that Religious people, besides the abundance of spiritual blessings, which they enioy, haue also better health of bodie, by reason of their temperance and spare diet. ‘They are, sayth he, as strong as plough-men, and haue able bodies like beasts; wheras rich people, and they that are dayntily brought vp, and commonly accounted happie in it, are, as if they were bred in a quag-mire, tender and effeminate, and more subiect to al kind of diseases. And S. Hierome holds the like discourse against Iouinian, S. Hier. [...]. con [...]. Iouin▪ and proueth out of the Axiomes of Physick, that a moderate diet preserueth health; and addeth to this purpose: We read of some that being tormented with the gow [...]e and diseases in their ioynts, who by hauing their goods confis­cated, being brought to playne and hard fa [...]e, were cured; for it freed them of house-hold cares, and profuse banckets, which destroy both bodie and oule.’

[Page 532] Content­ment of mind is a cause of health.7. The constant peace and contentment of mind also, which Religious people enioy, is no smal meanes for them to liue long. For certainly as grief and passion doe wast a man's spirits, and put our life, as I may say, vpon the torture; so contentment of mind, redounding necessarily to the bodie, must also needs preserue it, and giue it much ease, by reason of the affinitie betwixt the soule and it. And though we grant, with S. Hierome in his discourse against Iouinian, that a Religious life, and such temperate courses, doe not make vs so strong as Nilo Crotoniates, that is nothing to the purpose. For what necessitie is there, sayth he, that a wise man, and a Christian Philosopher should haue so much strength of bodie, as one that professeth himself a Wrastler, or a Souldier, seing if he had so much strength, it would but egg him on to sinne?

8. Wherefore to repeate in brief that which hath been sayd, there be two wayes to answer this obiection. First, by denying that a Religious course doth shorten our life, and on the other side maintayning that Sobrietie and continencie doth rather prolong it; Secondly, by confessing that it doth cut off part of our dayes, and taking it for the greater benefit, in regard that wheras al men, Kings, Princes, and al must necessarily dye, Religion makes this necessitie in a manner voluntarie, by going, as is were, to meete death half way, and encreasing thereby our merit and reward in the measure which I haue spoken, the few dayes which we spare of the miseries of this life being added to eternitie, and abundantly re­compenced by the encrease of our euerlasting felicitie. Contrariewise, they that neglect a Religious vocation for feares of this nature, buy those few yeares, which they get, at a very deare rate; neglecting so great a good for feare of so smal a losse, and putting their eternal saluation to so great a hazard.

An answer to those, whom the loue of their bodie hinders from Religion. CHAP. XXIX.

Our owne flesh a deadlie enemie of Religion. AMONG al those that oppose Religious courses, we haue not a more dangerous and a more deadlie enemie, then our owne flesh. For naturally it loueth libertie and wantones, and is greedie of the pleasures of meate, drink, and sleep; it shunneth labour and paine; it is hateful to it, to be alone; it wil not fast; it flyeth pouertie & the incommodities therof as a grieuous crosse. So that whosoeuer wil hearken to his owne flesh, or cal it to counsel in this busines, shal be sure neuer to put his neck vnder the yoak of Christ, or neuer constantly to goe through with it. We must therefore at the verie first shut it out of doores, and haue no communication with it, but keepe it in order and awe,S. [...] de torp. that it be alwayes submissiue and obedient, and presume not to command or giue directions. ‘We must chastise our bodie (saith S. Basil) [Page 533] and restraine the motions therof as the motions of a beast; and by the com­mand of Reason, as with a whip, stint whatsoeuer trouble it rayseth in the mind, and not giue al the raines to our wil without regard of Reason, least it be carried away headlong,Pythagoras. and torne in peeces, as a coach-man with vnrulie horses. Let vs imitate Pythagoras, who seing a pupil of his giue himself to good cheer and pamper his bodie, said vnto him: Why dost thou build thy­self a prison? And of Plato also it is reported,Plato. that vnderstanding wel, how manie hinderances came by the bodie to the mind, he chose to place his Schoole of purpose at Athens, which was an vnholesome seate, thereby to cut-of the superfluous health of our bodie, as one would prune a vine.’Thus saith S. Basil.

2. And supposing (as I haue said) that our flesh is made to be subiect, two things are wel to be considered in this place, which doe necessarily follow, First that it is not so hard a matter to keepe it in subiection,It is a soule fault to yeald to flesh and bloud. seing it is na­turally borne to be subiect: Secondly if we d [...]e not keepe it in subiection, our fault is the greater. For if a man be ouercome by one that is stronger and more powerful then himself, it is pittie, but yet he is to be pardoned; but the spirit hauing so much power and strength to ouercome flesh, and to maister the desires therof, it is the greater shame if it doe not; specially seing if it be not maister, it fals into a most miserable seruitude, and is euerie foot apt to be drawne into al kind of vnworthie actions at the command of the flesh.

3. Wherefore i [...] vpon the wholesome deliberation of entring into Religion, our flesh doe repine and draw back, as most commonly it wil, if it be afrayd of the hardnes of the dyet, and apparrel, and other austerities incident to that kind of course, we must take the more courage and resolution vpon vs, and arme ourselues the stronger, against al the allurements and nicenes therof, and force it to doe that, be it neuer so much against it, which when it shal haue accommo­dated itself vnto, wil be so profitable both for flesh and spirit, and imitate the cou­rage of S. Hilarion, 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:S. Hierome in [...] vi [...]a [...]. 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:Eph. 5.29. 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.To cha­sti [...]e our flesh is to loue it. 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 [Page 534] 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, [...] Aug. 1. [...]. c. 24. but then most of al to loue it. To which purpose S. August [...]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,Philip. 3.2. 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,S Leo [...]rm vlt de Pas [...]. 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,Ioh. 12.23. which we cal t [...]e Spirit; but that which depends vpon the flesh and bloud, and is called li [...]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.

Diuers considera­tions to strengthen [...].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 G [...]d of his go [...]dnes is wont to mingle with the labours and difficulties of a Re [...]igi [...]us cou [...]se, to season the harshnes of it. For he deales with vs, as we vse [...]o dea [...]e with little children, when we desire they should take a bitter potion, or some wo [...]mewood-drink; before and after they drinke it, we put some sweet t [...]ing t [...] it, to take away the bitternes of the potion: so God much more; because [Page 535] the greatnes of the Diuine cōforts, drownes in a manner al the bitternes of w [...]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, S. Bernard of qui ha [...] [...] 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 exāples of them that we know haue lead most austere liues, [...]. must needs be a great encouragement vnto vs, and perhaps the greatest tha [...] we can think of, when we represent vnto ourselues a S. Antonie, S. Hilarion, the tw [...] Macaries, S. Pachomius, S. Romualdus, S. Bernard, S. Francis and infinit others, that haue been rare for al kind of sanctitie, and particularly in dealing rigorously with their bodies. And perhaps in truth, or at least if we compare their manner of pro­ceeding, with that which is ordinarie amongst others, we must confesse they we [...]e too seuere, and went beyond the moderation, which a bodie would think we [...]e reason. But God would haue it so in them, and gaue them that abundant mea­sure of grace and strength, not that others should striue to be as rigorous in that kind as they, and compare with them in it (for that were absurd temeritie) but to the end we should the more willingly and more cheerfully apply ourselues to that measure and proportion, which is now vsed in Religious Orders, and not think anie thing intollerable, seing they went through with farre greater austerities. What therefore need we feare in a way, which, we see, hath been troden by so ma­nie Saints before vs; in a way where we meete with such abundance of heauenlie comforts, as I haue discoursed of in so manie Chapters before; in a way, where whatsoeuer can be bitter, being cast into such a sea of sweetnes, must needs be exceeding sweet?

8. But al this, which we haue said, belongs to the cure of the mind, and the strengthning of it. Is there no medecine for the flesh itself? It is hard to find anie; because our flesh is neither capable of aduice, nor apt to tast the sweetnes of ver­tue, nor to foresee the hope of that which is to come;An [...] out flesh. so that properly that which it doth, it must doe vpon command, and be compelled vnto it, as a beast with the spurre, & switch, & curbe, & sometimes perhaps with good bast [...]nados, & by vse and custome be brought to that, which is reason, and made lesse shy of good order and discipline. And yet not to leaue it wholy destitute, but by rea­son also to perswade it (as much as it is capable) to be content to take pai­nes,S. Bern. ser. 6. in Alu. D [...]m. and liue continent, we may lay before it that daintie exhortation, in which S. Bernard demonstrates, that a Religious and vertuous course of life, is pro­fi [...]able for the flesh itself. These are his words: Doe not, ô bodie, doe not [...] al the time. ‘For wel mayst thou hinder the saluation of thy soule, but [Page 536] canst not worke thine owne. Al things haue their time. Let the Soule now labour for itself; or rather labour thou with it; because if thou suffer with it, thou shalt raigne with it. So much as thou hindrest the reparation of it, so much thou hindrest thine owne; because thou canst not be repayred, til in it God see his image reformed. Thou hast a noble guest, ô Flesh; a noble one indeed; and al thy welfare dependeth of the welfare of that guest; yeald due respect to so great a guest. Thou dwellest in thine owne country, but thy soule lodgeth with thee as a pilgrim, and a person exiled. I beseech thee, what country-fellow, if a Noble-man or a man of great power would lodge with him, would not willingly lodge himself in some corner of his house, or vnder the stayers, or in the verie ashes, and yeald the more honourable place to his guest, as it is sitting he should? Doe thou therefore the like; regard not thine iniuries or troubles, so that thy guest may haue honourable entertainement with thee. And that thou maist not peraduenture flight and contemne this thy guest, because he looked like a pilgrim and stranger, think carefully with thy self, what benefit the presence of this guest doth bring thee. It is he that giueth sight to thy eyes, hearing to thy eares, sound to thy tongue, tast to thy palate, and motion to al thy members. If there be anie life, anie sense, anie beautie in [...]ee, a knowledge it as a fauour of thy guest. Finally his parting wil shew, what his presence yealded; for so soone as the soule is departed, the tongue lyeth stil, the eyes see nothing at al, the eares are deafe, the bodie growes stif, the face growes wanne; and after a short time al wil be a stincking rotten carkasse, and al the beautie of it turned into corruption. Why therefore for euerie smal tempo­ral delight dost thou disgust and hurt this guest, seing but for him thou couldst not so much as feele anie delight? Moreouer if being as yet exiled and an out-cast from the face of God, by reason of the falling-out of God and him, he be so bene­ficial to thee, what wil he be when he shal be reconciled? Doe not, ô bodie, doe not hinder that reconciliation; for thy self mayst come to great glorie by it. Offer thy self patiently, yea willingly to al; let nothing passe which may be a furthe­rance to this reconciliation. O if thou couldst tast this sweetnes, and value this glorie! The Lord of hoasts himself, the Lord of vertues, the King of glorie him­self wil come downe to reforme our bodies, to configure them to the bodie of his glorie. How great glorie wil that be, how vnspeakable an exultation, when the Creatour of al, who came humble before and hidden, to iustifye soules, wil com [...] loftie and manifest to glorifye thee (ô miserable flesh) not now in infirmitie, but in his glorie and Maiestie? How long therefore doth this miserable, foolish blind, senseles, and truly mad flesh seeke after transitorie and perishable comforts, yea certainly discomforts, if it happen to be put by, and iudged vnworthie of this glo­rie, and moreouer eternally tormented vnspeakable torments?’Al this is of S Bernard.

Of them, whom the loue of the world hindreth from Religion. CHAP. XXX.

NO doubt but the comelines and beautie of Religion is so great, that were it not, that people are as it were held in irons by the flatterie of the world, and the false shewes which it makes of deceiptful pleasures, it were able to inuite and bring al men to embrace it. For we know there are manie, and euer haue been, that being called of God, and acknow­ledging themselues to be so, haue made offers to follow him; and yet held back by the commodities and pleasures of the world, haue not had the hart to disengage themselues, and fly out of it, but stil haue remayned in their for­mer fetters entangled. What remedie, but to shew them plainly before their eyes, what the world is wherin they liue, that is, what mischief lyes hid­den in it vnder this shaddow of pleasure, which they are so loath to parte with? Six kinds of mischief we may reckon,Six euils raigne in the world. reducing them to these heads: Deceipt, Shortnes, Miserie, Danger of offending God, Blindnes, Sinne.

2. First therefore what is more ful of deceipt, and a more open lye, then the world?Deceipt. making so manie faire promises, and performing nothing; and when it makes a shew of performing, coming farre short of what it pro­mised, it telles vs, that the commodities which it offers, are special good, ful of contentment and happines, where indeed there is no true contentment, no solid ioy or pleasure to be had in them. And we shal not need to stand alleadging reasons to proue it, we see it with our eyes. For how manie doe dayly waite at Court, and spend yeare after yeare in attendance, ho­ping for preferment, and promising themselues by certain coniectures and possibilities, that infallibly now they shal get it, and yet after so manie reuolutions they neither obtaine the suite they pretended, nor anie other reward or commoditie, but must giue it ouer with losse, dammages, and vtter ruine. Amongst them that labour to raise themselues, and their Fami­lies by traffick and marchandize, few come to that which they desire, farre more grow banck-rout, by mischances at sea or otherwise. And to gran [...], that the ambitious come to preferment, and the couetous to the wealth which they aimed at; neither of them certainly doe euer arriue to that con­tentment of mind and pleasure in this life, for which they so much coueted [...]ese temporal things.

3. Rebecca desired to haue a child,Gen. 15. and what did she not to compasse her d [...]sire? what meanes did she leaue vnessayed? And y [...]t after she was with child, and felt her children fighting in her womb, O, said she, [...]t had been to be thus with me, what need was there to conceaue? [Page 538] And manie there be, that dayly sing the same song, and falling into infinit trouble by the children, which perhaps they begged earnestly of God, wish they had neuer had them. And that which they doe in their children, others doe in other things; and being bitten by the incommodities of them, they loathe them, and hate them as much, as before they were hot in pursuing them. And no wonder; as long as they beheld them afarre-of, they seemed to be ful of sweetnes and pleasure; but when they come to handle them, then the vineger and gal appeares,S. Iohn [...]. which was in them. Which S. Iohn Chrisostome layes open before vs with his wonted eloquence in these words: ‘Manie haue been desirous of a wife; and the self-same day that they haue had her, they haue with open mouth called them happie, that neuer married. And if they that haue been married, haue accounted it a troublesome kind of life, what shal we say of them, that swallowed-vp in the gulfes of whoredome, and more slaues then the basest slaue that is, haue consumed themselues to nothing in those delights, and brought their bodies into diseases without number? But some bodie wil say, that Glorie is pleasant. Rather nothing is bitterer, then that kind of seruitude. For a man that is ambitious of glorie, is more slaue, then anie sl [...]ue, begging fauour of euerie bodie, but he that treadeth it vnder [...], is aboue al. But it is a louelie thing to haue money. Rather I haue often shewed, that they, that are quit of money, and haue nothing, liue in farre grea­ter abundance and quiet. It is therefore more delightful not to be rich, then to be rich [...]t to haue a wife, then to be married; to be free from vaine honour, then to be catching after the glorie, which is but wind, and to shunne al plea­sures, then to swimme in them.’ Thus saith S. Iohn Chrysostome.

[...]4. A second euil of the world, is the shortnes of al things in it. For in reason we must needs see, that no worldlie felicitie can be longer then a man's life is, that enioyeth it. And how short is euerie bodies life by na­t [...]e? how much shorter in manie, by vnexpected chances? We know there haue been manie Popes, that haue not held that Sea a yeare to an end; manie haue been preferred to Bishopricks, and Cardinalships, and Princelie dignities, that haue been cut off in a very short time, before they haue been almost inuested. And though people should liue a long time in them, and see [...]euer so manie yeares, yet at last al must come to an end; and when that cometh, al that which is past, being gone, and come to nothing, we discouer plainly, that that which seemed before so long, was but a moment, specially if we compare it with the Eternitie, which followeth; which seemeth to be the meaning of those words of Ecclesiastes: If a man haue liued manie yeares, and been iocund in them,I. [...]. 11.8. he must remember the dark time, and the il dayes; which when they shal come, the things which are past, wil be conuinced of vanitie. And the Prophet Es [...]y calleth al that felicitie a Dreame; [...]. 29.8. because there is no truth, no soliditie, no permanencie in it, but al is meere toy; [...] (sayth the Prophet) one that is hungrie, dreameth, and cateth; and when he awaketh, his soule is emptie; and as one that is thirstie, dreameth, and drinketh; and after he awaketh, he thirsteth stil, and is wearie.

5. And yet if in this short fel [...]citie, there were anie parcel of time, though neuer [...] short, [...]. in which a man might say, he had his ful contentment, a man might seeme to have some reason to desire it; but it is nothing so. For heer comes the [Page 539] third mischief, that the world is so ful of miserie and misfortunes, that the plea­sures of it are like a litle honie mingled with a great deale of gal and bitternes, what with the diseases of the bodie, and with the vnfortunate chances of a man's estate, and household-busines, what with quarrels and mischances without num­ber. One suffers in his honour, another in his goods, a third in his wife, or chil­dren, or kindred; another comes by a blow in other things, which no wisedome, or vertue, or honestie can preuent or hinder. So that we must necessarily acknow­ledge S. Gregorie's words to be true.S. Greg [...]. Dial. c. [...]. The world were to be despised, though it should flatter vs, though with prosperous things it should insinuate itself into vs; but seing it is loaded with so manie stripes, ouertoyled with so much aduersitie, and doubleth vpon vs dayly so manie sorrowes, what els doth it cry vnto vs, but that it is not to be loued?.

6. A fourth euil, is the continual danger of offending God, & the manie temptations assaulting vs on euerie side,Danger of offending God. of which I haue spoken sufficiently al­ready els-where. For in a manner there be as manie seueral occasions of sinne in the world, as there be seueral things in the world, al of them clawing and in­flaming concupiscence, by the beautie or pleasure, which is in them. Our senses are as so manie gates and passages to destruction; some things take aduantage a­gainst vs by our eyes, others by our eares, others by our tast, others by other fa­culties of our soule, that we may truly say with the Psalme: It shal rayne snares vpon sinners. Ps. 1 [...].6. For these Snares hang as thick vpon the things of this world, as drops fal in a shower of raine some in pouertie, some in riches, some in friendship, some in distast with others, some in companie, some in solitarines, some in prosperitie, some in aduersitie, some in honour, and some in disgrace.

7. And a greater miserie vpon the neck of this;The blindness [...] world [...] people. that people ordinarily are so blind in the world, that they see not, and consequently are lesse able to shunne these snares, walking as it were in darknes. Is it not great blindnes to liue as people vsually liue? To regard men more then God; to be more obseruant of the lawes and customes of the world, then of the law of God; to be so very sollici­tous for that, which concernes the bodie, and so carelesse of their soule, as if they had none at al; finally to take so much paines for temporal and perishable things, and not to be willing to moue so much as a fingar for that which is eternal; and knowing so certainly as they doe, that they shal dye, to discourse and talke and proiect, as if they were alwayes to liue.

8. What wonder is it then, if through the multitude of these snares, and this hideous darknes, and blind mist, which hangs before their eyes, they fal into the last and greatest of al other euils, an infinit companie of sinnes and haynous offen­ces, and bring al things to confusion? For we see, that in the world al in a man­ner liue like beasts;Infinite offences in the world. their passions leade them by the nose, whither they list; they [...]ustle and runne at one another, as beasts with their hornes and heeles, and are readie to eate vp one another through hatred and displeasure. The good are ne­glected, the rich only and powerful, honoured; the poore, oppressed; truth, sanc­titie, sinceritie in a manner exiled; deceipt, dissembling, flatterie, vanitie b [...]a [...]e sway; and, that which is the source of al other euils, a most desperate forgetfulnes of God, and their owne soules saluation. This is the face of the world, which if anie man wil behold and view with an vnpartial eye, he wil be so farre from being taken with it, that I perswade myself, he will vtterly detest it, and [Page 540] think himself neuer at quiet til he haue gotten out of it, as out of a stincking prison and euer-winding labyrinth of errour; which is that which the Prophet Hieremie wi [...]hed:Hier. 9.2. Who wil giue me in the wildernes an Inne of trauellers, that I may forsake my people, and depart from them, because al are adulterers, a com­panie of transgressours?

Some saued in the world.9. But some bodie wil say: Are al wicked that liue in the world? and is there no hope of their saluation? God forbid; some there be amongst Secular people, whom God doth preserue from bowing their knee to Baal; but they are few in comparison of others; and they that are, goe on but slowly, and with much diffi­cultie, and easily get a slip, and fal back againe. Now when we aduise vpon anie thing, we alwayes regard that, which most commonly hapneth, and that which is natural to the thing, which we aduise vpon, and not that which hapneth to one or two. The nature of fire is to burne, & of water to drowne, whosoeuer goes into it: and yet the three Children had no harme in the fire, nor S. Peter in the Sea; and manie others haue escaped both without hurt.That which hapneth to most, is to be regar­ded most. And is there notwithstanding anie man so mad, as to cast himself wilfully into the sea, or into the fire, because they escaped? For, as I sayd, we must regard the nature of the thing, not that which falleth out sometimes contrarie to the ordinarie course, by the particular proui­dence of God. And the same we may say of the world. For seing the natural dispo­sition of it is so euidently deceiptful and malicious, and the pestilent infection of Sinne so generally spred al ouer it, that it is hard to auoyd it, and few escape it; seing also there be so few in it, that find the narrow way to saluation, though some doe, in al reason it is to be shunned, as I sayd of fire and water.

10. For who can warrant thee, that thou shalt be one of those few? And what follie is it, to put a busines of so great cōsequence as thy eternal saluation or damnation in so great a hazard? or to imagine thyself so fortunate, that the poy­son of the world shal haue no force vpon thee alone, though thou cōfesse, it gene­rally infecteth others? This were madnes indeed, & a signe of litle care of saluatiō, specially beholding before our eyes so manie, that suffer ship-wrack; and holie Scripture so seuerely thundreth in our eares so manie feareful sayings, and amongst the rest that of S. Iames: Iac. 4.4. Adulterers, doe you not know, that the friendship of this world is enemie to God? Whosoeuer therefore wil be a friend of this world, is made an enemie to God.

Against the feare, which some haue, that they shal neuer be able to shake off their euil customes. CHAP. XXXI.

THere be others, whom neither the loue of the world, nor of their owne flesh doth hinder from Religion, because it is too open, & too palpable a temptatiō to yeald vnto: But they are held back by another more suttle deuise & feare, least the euil habits which they haue gotten in the world, wil be stil hanging vpon them, stil confronting them; and haue not so much confidence as to hope to roote them out, because by long custome they are so deepely setled and ingrafted in them; & vnlesse they doe roote them out, they think they shal not be at peace and quiet, nor be able to perseuer in a course so con­trarie [Page 541] to their wonted strayne.

2. But they that buzze vpon these thoughts,A feare without ground. first, in my opinion, feare where there is no feare; for there is no reason at al, why they should doubt, but that in Religion they shal ouercome al these euil customes whatsoeuer they be; and se­condly, I doe not wel vnderstand the ground & drift of their discourse in it. For if they conecaue, that a bodie must continue to liue a secular life, and that it is be [...]ter to doe so, because they think they shal neuer shake off their euil habits; me thinks it fares with them, as if a man finding himself in a long iourney, quite out of his way, should choose to goe on in his errour, rather then go back againe, because of the labour & difficultie which he apprehēds in it; wheras he knoweth most certainly, that the farther he goes on, the farther he goes out of his way, & consequently shal either neuer come into the right way againe, or, if he resolue euer to come into it, must take much more paynes and labour to effect it; for so these kind of people wil either be continually heaping one vice on the back of another,Eph 5 1 [...]. despairing (as the Apostle speaketh) of themselues, or, if at anie time they think of reforming them­selues, and returning into the way of vertue, it wil be the harder for them to com­passe it, the longer they continue their wonted customes.

3. But the principal meanes to breake the neck of this temptation, wil be to shew euidently, what a grosse errour they are in, that think it so impossible a thing to ouercome their euil customes, wheras indeed in Religion they may be easily ouercome; which we shal quickly demonstrate, if we consider the nature of the customes themselues,Al habits perish by ces [...]ation from the act. & the grace of God. And from the nature of the euil custo­mes I argue thus: Euil customes are habits; and the nature of al habits is, that as they are gotten by vse and often acts, so if we cease from these acts, by litle and litle the habits themselues vanish away and perish. As for example; if a man be skilful in musick or in picture-drawing, or if he write a faire hand, or haue anie other art or science, as he got it by vse and practise and often endeauour, so if he neuer exercise it, or, which is more, if he practise it but seldome and carelesly, it decayes of itself, and at last he quite looseth it. And no doubt but we shal find the like in al euil dispositions of the mind also; as if a man be cholerick, or intem­perate in his diet, or other pleasures, and cease from the acts of these vices, as be­fore they grew & waxed stronger and stronger by being fed with daylie offences, so if we take away their former allowance, they must needs grow weak, & lessen in vs.

4. Besides that,And by contrarie practise. as those euil dispositions were bred by euil actiōs, so the practise of vertue breeds cōtrarie habits of vertue; as when a Religious man doth not only cease from acts of pride and vanitie, but practiseth humilitie, & embraceth al occa­sions of contempt of himself from his verie hart; when in steed of the loue of worldlie wealth, & his wonted pleasures he begins to loue the hardnes of pouertie and the like, in al which a Religious state doth incōparably help him, ministring daylie occasions of these & other vertues, & in a manner forcing them vpon him.

5. And what need I be long?Sight and conuersa­tion with good peo­ple, alter a man. Not only the endeauour & application of a man's mind is thus effectual, but the verie sight of so manie good men as are in Religion, & the daylie conuersing with them, is able of itself to alter a man, be he neuer so rude and vnciuil, and by litle and litle to instil goodnes into him. If we take a beast out of the woods or forrests, and bring him vp at hand, he leeseth after a while his wildnes, and becomes as tame and gentle as a whelp. [Page 542] And this we see effected not only in deere, and wild goates, which are naturally timorous, but in lions and beares, which are otherwise of themselues fierce and cruel; and yet these beasts can adde nothing inwardly of themselues, nor vse anie endeauour to ouercome their nature, but the bare custome of being among men doth silently worke vpon them, and by degrees giue them another nature and fashion, and make them tame. What effect therefore must the self-same needs haue in men, who haue iudgement moreouer and vnderstanding, & can inwardly apply themselues, and labour their owne reformation and polishing.

The force of the [...] of God.6. And if nature, and industrie, and application be thus forcible, what shal we say of the Grace of God? It must certainly needs be much more powerful and more effectual, and in a short time worke a perfect cure vpon whatsoeuer in vs. For, as the Wise-man sayth: It is easie in the eyes of God, suddenly to make a poore man rich. [...] 11 23. And by his holie Prophets he often promiseth, that he wil help & assist vs forcibly in this kind; as when in Esay he saith: Feare not, because I am with ther, decline no [...], because I am thy God; I haue strengthned thee, and holpen thee, and receaued thee in the hand of my lust. Es. 41 10. And then giuing vs to vnderstand, that we haue no cause to doubt of the victorie, he addeth: Behold, they shal be confounded, and ashamed al that sight against thee; they shal be, as if they were not; and the men shal perish, that contradict thee. Thou shalt seeke them, and thou shalt not find them; men that are re­bellious against thee, and they shal be as if they were not. Who be these, that are rebel­lious against vs, but euil customes, and sinful motions of the mind, which wil not hearken to Reason, and obey it? such as we cannot haue at that command, but that sometimes they wil be stirring against our wil. These habits therefore & inclinations remaine in vs, as if they were not; that is, they remaine in vs not to our destruction, but for exercise; to put life into vs, not to take away our life from vs; finally as occasions of a greater crowne, not as snares to our ruine. Which is the reason, why S. Paul tearmeth the contradiction of his flesh, not a sword,2 Cor. 12.7. or a lance, but a prick; because a prick cannot runne through a man to wound him, but only prick him, and serues meerly to awake vs, and stirre vs vp to runne, & be more quick and careful in the performance of vertuous actions. This is the effect, which the Grace of God works in vs: It reformeth our vnderstāding, our wil, our sensual appetite, and al the powers of our soule, and putteth it, in a miraculous manner, in another kind of hue, which is that New creature, of which the Apostle so often speaketh.

Proued by experiēce.7. And we should hardly beleeue, that it were possible there should be such a sudden alteration in the seruants of God, but that we find it by experience in ourselues, and see it with our verie eyes in others, and haue for it the testimonie of al such men, that haue written of spiritual things and Religious courses. Cassian applieth those words of the Psalme (Wonderful are thy works, Ps. 138.14. and my soule shal know them exceedingly) principally to the works, which God, as he saith, ordereth by his Saints of his daylie operation. For who, sayth he, wil not wonder at the works of God in himself,Cass. Coll. 12 c. 2. when he seeth the admirable rauening of his bel­lie, and the costlie and pernicious lauishnes of gluttonie suppressed, and brought to take a litle coorse fare, seldome, and against his wil? Who can but be astonished at the works of God, when he feeles the fire of lust so cooled, that he finds scarce the least motion in his bodie? wheras before, he esteemed it altogeather natural, & in a manner vnquenchable. ‘How can he but tremble at the power of God, [Page 543] when he sees people of a rough and firie disposition, that were apt to be put into raging choler by the friendliest seruice a man could doe them, to arriue to such mildnes, that they are not only not moued at al with iniuries, but reioyce in them with a noble courage, when they are offered? Who certainly can choose but ad­mire the works of God,Psa. 135.5. and with great affection cry out: Because I haue knowne, that great is our Lord; seing himself, or another, from being extremely couetous, become liberal; from being prodigal, become sparing; from prowde, humble; from being nice and effeminate, austere and carelesse, and voluntarily to embrace and reioyce in pouertie, and want, and periurie of things present? These are cer­tainly wonderous works of God, which particularly the soule of the Prophet, & of such as are like to him, acknowledgeth with admiration by the light of extra­ordinarie contemplation.Psa. 45.9. These are wonders which he placeth vpon the earth; which the same Prophet considering, calleth al people to admire them, saying: Come and see the works of God, which he hath placed wonders vpon the earth, taking away war­res to the end of the earth; he wil bruse the bowes, and breake the weapons in peeces, and burne the targets with fire. For what wonder can be greater, then in a moment of time to make Apostles, of couetous Publicans; patient preachers of the Ghospel, of cruel persecutours? Insomuch that with the shedding of their owne bloud they haue dilated that Faith, which before they persecuted. These are the works of God, which the Sonne professeth,Ioh 5.17. that he dayly worketh with his Father, saying: My father to this day worketh, and I doe worke.’ Al this is Cassian's discourse.

8. S. Bernard goeth farther,A soule omnipo­tent by the grace of God. Cant. 8.5. S. Ber. ser. 8 5. in Can [...]. and sayth, that a soule by reason of this grace of God, is in a manner omnipotent, though not by the strength which it hath of itself, but of God. And interpreteth to this effect those words of the Canticles: Who is this that ascendeth from the desert, flowing in delights, leaning vpon her beloued? ‘Truly (sayth S. Bernard) leaning in this manner, she wil grow strong against her­self, and more powerful then herself wil bring al to reason; anger, feare, desire, and ioy; and gouerne like a good coach-man the charriot of her soule, and bring into captiuitie al carnal affection, and the inclinations of the flesh, to the b [...]k of reason, in seruice of vertue. How possible are al these things to her that leanes vpon him,Ps 4 13. who can do al things? what a confident speach is it? I can do al in him, that strengthneth me? Nothing doth make the omnipotencie of the Word more eui­dent, then that he maketh al omnipotent, that confide in him: So a soule, if it presume not of itself, if it be strengthned by the word, wil easily haue ful command ouer itself, that al iniustice shall haue no command ouer it. So, I say, him that leaneth vpon the Word, him that is cloathed with vertue from aboue, no force, no fraud, no allurement can pul downe from his standing, nor bring in subiection from the command,S. Ber ser. 20. in Cant. which he hath.’ If therefore this be true, which S. Bernard sayth, how can we feare, least our crooked inclinations should be more kept downe with the weight of them, then relieued by the sweetnes of his grace? For really it concernes no man so much as it concernes God, to cure the wounds and sores of a soule, that hath put itself wholy into his hands to be cured, and to thrust out old customes with new, as we beate out one nayle with another; as S. Bernard also speaketh.

9. Let vs heare, what S. Augustin sayth in this busines; for his testimonie is of great weight, as deliuering for the common good that, which himself experi­enced in the change, which he made of the course of his life. These are his words: ‘[Page 544]Meere toyes and vanities of vanities held me back,S. Aug. 8. Conf. [...]a. 11. my ancient house-wiues, and shooke me by the coat of my flesh, and secretly muttered: doest thou leaue vs? and from this instant shal we not be with thee anie more for euer? and from this instant must it not be lawful for thee to doe this and that anie more for euer? And a litle after: They held me back while I yet was slow in breaking away, and ridding myself of them, and passing thither whither I was called, my violent custome sayd vnto me: Dost thou think thou canst be without these?’

10. And thus it passed with him in that strife and great quarrel of flesh & spirit, as he calleth it; but when he had once broken prison and shaken-of the bands in which he was intangled, and giuen himself so wholy to the seruice of God, that he neither looked after wife, nor anie worldlie hopes, how was it with him then, and what did he find in himself? How sweet, sayth he, was it presently vnto me, to want the sweetnes of those toyes?Id. lib. 9. c. 1. ‘Now it was a comfort to forsake that, which before I was afrayd to loose. For thou, ô true and soueraigne Sweetnes, didst cast them out of doores before me, and entredst thyself in lieu of them, sweeter then anie pleasure, but not to flesh and bloud; cleerer then any light, more priuate then anie secret, more loftie then anie preferment; but not to them that are loftie in themselues.’

11. We haue S. Cyprian also, that can witnes the same out of his owne know­ledge, setting downe the two seueral states of his mind in these words: ‘While I lay in darknes, and in the dead of the night, while in the sea of this wauering world I was tottering,S. Cypr. lib. 2. Ep. 2. and perplexed, and floating with wandring steps, that which the Diuine commiseration promised me for my welfare, seemed hard and harsh vnto me, as the world went with me then, how a man could be borne againe, and alter his mind and soule, the frame of his bodie remayning as before. How is it possible (said I) to make such a change, and so vpon the suddain and so speedily to shake-of that, which being bred in vs, is growne hard by the setling of that natural matter, or by long vse made a custome, through ancientnes of age and time? These things haue taken too deepe roote in vs. When shal he learne fru­galitie, that hath been accustomed to long suppers and curious banckets? or he that hath shined in his silkes, and been glorious in his rich garments and cloth-of-gold and purple, when shal he stoope to plaine and ordinarie apparrel? He that hath been compassed with troupes of clients, and countenanced with a long trayne of officious followers, wil think it a torment to be alone. It cannot be otherwise, but that custome of drinking wine wil be alwayes calling vpon a man with tough perswasions; pride wil puff him vp; wrath wil set him on fire; couetousnes wil disturbe him; crueltie wil egg him forward; ambition wil flatter him; lust wil cast him headlong. This discourse I held often with myself. For as I was entangled with diuers errours of my former life, which I did beleeue was impossible to shake-of; so I yealded to the vices, which did then cleaue vnto me, and out of despayre of being better, I fauoured my euils, as mine owne, and borne in my owne house. But when by help of the Regenerating water the fowlnes of my former life was washed away, and the light from-aboue shined vpon my pure and sanctifyed breast, when receauing from heauen, the second natiuitie had repayred me into a new man; presently, after a strange manner, things which were doubtful, appea­red certain; that which was shut-vp from me, was layd open; dark things became lightsome; that which was hard, was easie; & that possible, which before seemed [Page 545] impossible to be performed.’ Al this, and much more is out of S. Cyprian; which euerie Religious man may see and acknowledge in himself. For that, which Bap­tisme wrought in him, Religion worketh in vs, dying to the world and our former conuersation, and being new-borne in it to God and a spiritual life. And Religion is so much the more able to worke this alteration in vs, because it doth both help vs manie wayes to encrease the inward grace, which we receaue in Baptisme, and furnisheth vs besides with manie outward meanes and instruments speedily and easily to, to attayne to al perfection.

An answer to them that feare, that they shal not perseuer in Religion. CHAP. XXXII.

HAuing shut-out this feare, which tooke occasion of the corruption of our former life, it wil not be hard to cure another feare not vnlike vnto it, and most commonly caused by it, to wit, least our resolution how­soeuer it be seruent in the beginning, in time growing cold, we looke back,The causes of this feare. and be swallowed vp againe in the world. This feare riseth first by consideration of our owne infirmitie, man by nature being wonderful weake, specially when he meetes with hard encounters; and then the lamentable ends of those, that began to runne wel, & in the midst of their course haue sunck and fallen back, worke forcibly vpon our apprehension; insomuch that some think it wis­dome, to learne by others perils, and to looke to themselues betimes. But S. Gregorie doth excellently discouer this kind of temptation and deceit of the Enemie, and conuinceth it to be no other,S. [...] Mor. [...].12. in these words: ‘Oftimes we see manie that desire the life of holie conuersation, but haue not the power to vndertake it, because they feare suddain chances and disasters that may befal them, who while like prouident men they take thought to preuent vncertain euils, are vnprouidently detayned in the bonds of their offences. For they lay manie things before their eyes, which if they happen in their conuersation, they feare they shal neuer be able to subsist. Of whom Salomon sayth wel:Pro. 15.1 [...]. The way of lazie people, is as hedges of thornes; For while they loue the way of God, their fearful suspicions meeting with them, prick them as thornes of the hedges that are in their way. This is S. Gregorie's opinion of this busines. And in my iudgement, that saying of Iob may be fitly applied vnto them: They that feare the white frost, snow shal vpon them. For while they giue way to feare of vncertain dangers to come,Iob. 6.1 [...]. they remaine for the present in great and most certain euils.’

2. But to lay open the roote of this distrust, let vs consider, what may be the causes of so soule a breach betwixt God and vs, after we haue plighted our troth and bound ourselues by Vow vnto him. There can be no other ground of it, but if either God depart from vs, or we frō God, that is, if either God forsake vs, & with­draw his holie spirit frō vs,God wi [...] not [...] ­sake vs. or we suffer ourselues to be ouercome with tediousnes, or labour, or inconstancie, & so forsake him. As for the first, it cannot enter into anie man's thought to think, that the infinit goodnes of God will at anie time take [Page 546] from vs the guifts, which once he hath bestowed vpon vs. And S. Paul assureth vs of it when he sayth:Rom. 11.29. Mat. 3.6. S. Aug. 4. Conf. c. 9. Io. 6.37. Iac. 1.17. The guifts of God are without repentance; and God himself by his Prophet in these words: I am God, and am not changed; & consequently that which S. Augustin sayth to God, is true: No man leeseth thee, but he that leaueth thee. God therefore neuer reiecteth them that seeke him; he neuer casteth them forth, that come vnto him, as himself professeth; and heauen and earth shal first passe away, before anie change or shadow of vicissituted come vpon him. Seing therefore there can be no danger on this side, al the danger is in ourselues and our owne infirmitie.

13. But yet because no bodie is il for nothing, and there is hardly anie to be found so malicious as to delight in sinne, because it is sinne, but that some other cause drawes him into it; let vs see, what cause there may be to disioynt and break this league of societie and friendship so inuiolably and religiously sworne betwixt God and vs. In humane friendship manie things of this nature may hap­pen; for in time we may discouer some flaw in the league itself, or some wrong may be offered, or one partie may be damnifyed in his state, or we may think we haue enough of it,His friend­ship cannot be preiu­dicial or tedious. Sap. 8.16. as oftimes it falleth out. Nothing of al this can be sayd of God; for we cannot feare, least the continuance of our loue with him be preiudicial vnto vs, seing we haue al that we haue, of him, and he most bountifully makes vs partakers of al that is his. Neither can we feare, least his conuersation grow te­dious, seing we find written of the Eternal Wisdome: Entring into my house I wil rest with it; for the conuersation with it, hath no bitternes; nor the liuing togeather with it, anie tediousnes, but ioy and gladnes. And therefore that also is true, which the same Wisdome reporteth of itself:Eccl. 14.19. They that eate me, shal stil hunger; and they that drink me, shal stil thirst. So that by enioying God, we shal be so farre from hauing our desire of him quayled at anie time, as rather it wil be daily more inflamed, the more degrees of his infinit beautie and goodnes we shal dayly discouer, and the better and cleerer insight we shal haue into him. And if, while we were as yet in the world, a smal raye of that beautie, which is in Religion, shining vpon vs in that darknes, was so powerful as to bring vs vnto him, as it were, out of a farre countrey, and to draw vs with such a violence as was able to breake through al the snares the Diuel had to hold vs back; what wil not the sunne-light and excellencie of Religion doe, when we shal haue had leasure to enter more into it, and by the knowledge and possession of so great a good, be more taken and enamoured with it. And if it were able to force vs to loue it and embrace it, while we were free and vnconstant, how much more wil it hold vs in loue of it, when we shal be obliged and bound vnto it with that triple cord, which is hardly broken.

A [...]st [...]ritie [...] to be feared.14. What ground therefore can we imagine, that we can haue, to alter from our purpose, with so great losse and shame to ourselues? Shal we alter in regard of the rigour and austeritie of that kind of life? Wherefore then haue we spoken so much of the commodities of it (which alone were sufficient) and of the sweetnes besides and pleasure which is in it? Rather seing we are naturally so much taken with pleasure, & follow so greedily the bare shadow of it in the idle toyes, which the world doth thew vs, we haue no cause to feare, but that meeting with the verie fountain of pleasure, which is God, we shal stick the faster by it, and drink with more contentment of it. For our part therefore, we haue no cause, why we should euer repent ourselues of a thing, which hath been inuented and commen­ded vnto vs by God, so carefully practised by so manie holie men, so earnestly [Page 547] desired and embraced by ourselues, and found by our owne experience to be much more beneficial and delightful, then we could either hope or imagine.

15. What is it then that we feare? the secret vnderminings, or open assaults of the Diuel?Nor the temptat [...]ōs of the [...] But of them also much hath been sayd before, to shew that we must wholy contemne them, considering the manie helps which we haue to ouercome them as the State itself, in which we liue as in a Castle; the custodie of the holie Angels, the care and watchful eye of God to defend vs; and infinit other things, which of themselues are powerful and strong helps; but much more the Grace of God diffused in our harts by the Holie-Ghost, which is giuen vs, and which doth so cloathe vs with vertue and strength from aboue, that if inconstancie come vpon vs, it setleth vs; if we be weake and feeble, it strengthneth vs; if we faint and languish, it puts life into vs; and taking vs as it were out of the hands of the thee­ues (which are the Diuels) half aliue, and placing vs in the humble, but whole­some stable of Religion, it cureth vs with wine and oyle. The wine (as the shar­per of the two) is Religious discipline, and the incommodities which are incident vnto it; but this wine is alayed with oyle, that is, with an admirable kind of sweet­nes, which giues a pleasant taste to al the incommodities which are in it. And therefore though we bring to Religion a nature cut, and mangled and weakned with manie wounds and sores, we haue no reason notwithstanding to misdoubt our perseuerance, hauing so manie gentle, but yet efficacious medicines of the Grace of God, to cure it.

16. But al acknowledge,The grace of God is giuen free­ly. that the grace of God is powerful, and it cannot be denyed; yet some stil feare, least through their owne fault and offences they make themselues vnworthie of this grace, and so leesing it and forsaken by it, they fal into their ancient errours. But they that lodge this feare in their breasts, and in regard of it for beare to put themselues into the seruice of God, are farre wide of the mark, and know not indeed, what Grace is, which is therefore called Grace, because it is giuen freely, and not for anie desert of ours. And we shal not need to looke so farre back as to the example of S. Paul, who was a persecutour, or of S. Matthew, who was a publican, or of S. Marie Magdalen, who was a sin­ner, to iustifye it, seing we haue proof and example cleer enough of it in ourselues. For if when we were yet enemies, when we fed hogs in farre countries, when we wandered like the lost sheep, God of his owne good wil sought vs out, fol­lowed vs when we were flying from him, compelled vs when we striued against him, expected vs when we sought delayes and held back, and in the end brought vs home vpon his shoulders; what wil he not doe for vs now we liue in his house, and in his seruice?

17. Let vs compare one time with another,His good­nes towards vs while we liued in the world. and that state we were in, with that in which now we are; then liuing in extreme darknes, there was no goodnes at al in vs, al was sinne, al was earthlie, al tending to the seruice of this world, our thoughts, our words, our deeds, al bending that wayes, we liued in perpetual forgetfulnes of God, in loosse carelesnes of al heauenlie things. But now we spend al our dayes in the practice of vertue, in the seruice of God, in the denyal of ourselues; and though we offend sometimes, our faults are but smal and venial, and easily ouermatched and couered with the abun­dance of the good deeds which we doe. If therefore the goodnes of God were so great towards vs in that first state, that our ancient deformitie could not hin­der [Page 548] him from taking vs out of that mire, and placing vs in his armes and bosome; now that we are washed (though perhaps our feet need stil some washing) wil he shake vs off & cast vs out of his armes againe? He that dealt so louingly by stran­gers, yea by his enemies, as to adopt vs his children, & take vs into his house; now we are his children, & haue done him so much seruice, & liued so manie yeares in his house, wil he thrust vs out, and casheer vs from among the rest of his children, among whom he had ranked vs? O absurd suspicion, & feare vnworthie of such a father, vnworthie of children that haue been so nobly brought vp! How much better & more truly doth S. Bernard iudge of this loue of God towards Religious people,S. Ber p. 109. expressing himself in these words? ‘He, He, I say, gathereth you togeather, that loueth you as his owne bowels, as the most pretious fruit of his Crosse, as a most worthie compensation of the bloud which he shed.’ He sayth, that Reli­gious people are the fruit and worthie recompence of the Passion of Christ, because the vertue therof is chiefly seen in them, and because, though no other fruit had come of it, this alone had been enough for the Sonne of God, to think al his labour and sufferings wel bestowed. Wherefore if no marchant be so mad, as to cast away the Iewels which he hath bought at an excessiue rate, when he may keep them; what shal we think of him, that feares, least God cast vs off vpon the suddain, whom he hath bought with the pretious bloud of his only Sonne, and enriched with such inestimable guifts and treasures?

The diffe­rence be­twixt a seruant & a sonne.18. B [...]sides, we must consider the difference, which is betwixt a seruant and a sonne. If a seruant offend, or become vnprofitable, he is put away, because he is a seruant, and, as our Sauiour sayth, remaineth not in house for euer; but though a sonne be sick, and able to doe nothing, yea though he offend and displease his fa­ther, he shal be corrected with therod, Io. 8.35. perhaps with a stick, and yet they wil be rather a comfort to him (as the Prophet speaketh) then an affliction,Psal. 22.4. but it is not the fashion to banish him out of his father's sight; it cannot sinck into the hart of a father to do so, the loue wherewith he entertayned him in his house with mu­sick,Lu [...] 5.25. when he returned from a farre countrey, wil not suffer him to vse such ri­gour, much lesse thrust him out of doores.

God [...] a louing dis [...]position.19. If we were to deale with a man like ourselues, we should doe him wrong, if we should think him so vnciuil and froward, as to fal-out with vs vpon euerie flight occasion, and neuer be friends with vs anie more. How much greater wrong therefore shal we do to the infinit goodnes of God, if we take him to be of so harsh a disposition, notwithstanding that we see before our eyes dayly,Sap 11.24. how he beares with an infinit number of most greeuous sinnes, and dis­sembles their offences, because of repentance. Rather as we are confident of our owne brother, or of our father, or of anie man, that we know doth entirely loue vs, or (why should we speak of others?) as if perseuerance in vertue & Religion were in our owne power, our hart would be at rest & ease; so must it be now it is in the hand and power of God; and so much the more, the greater we know his loue is towards vs, louing vs more then we loue ourselues, and desiring with so much af­fection our eternal welfare and perfection, as the Apostle sayth of him: His with your sanctification. [...]

20. What therefore is our dutie to doe: That which S. Augustin did, when he found himself in the like fearful humour, least he should not haue strength and courage [Page 549] enough to goe through with that new course of life,We must follow the example of S. Au­gustin. which he was then resoluing vpon. For he writeth of himself, that he heard as it were a voyce speake within him: Cast thyself vpon him; feare not; he w [...]l not wit [...]draw himself, that thou mayst fal; Cast thyself securely; he wil receaue and cure thee. For if no man was euer so barbarously hard-harted and cruel (so he were a man) as to withdraw him­self, and suffer another man to be dasht and hurt against the ground,S Aug. l. 8. Cons. [...]. 11. if he see that in his fal from some high place he is willing to saue himself in his ar­mes rather the more trust and confidence a man puts in vs, committing himself and his life into our hands, with this hope, he obligeth vs the more not to for­sake him, or suffer him to perish for want of anie thing, that we can doe for him. If therefore the nature of man euen among those, that are none of the ciuilest, goe against such barbarous proceeding; who can suspect anie such thing of that bottomles pit of clemencie and goodness, that he wil forsake vs, hauing relyed ourselues wholy vpon his goodnes, and prudence, and vndoub­ted promises?

21. Finally we must consider,God is constant in the works of nature. that wheras the works of God pert [...]yne partly to Nature, and partly to Grace; no man euer had the least feare, least in his natu­ral works he should breake the vniforme order and constant course of his Diuine beneficence. No man euer doubted, least the Sunne should not rise euerie day, and with the vsual proportion, according to the times of the yeare, giue light to the earth; or that it would not rayne according to the seasons, so that the fruits of the earth should fayle: we plough, we sow, we plant, we prune our trees and vines, as if we were assured of al those things; which notwithstanding if they should fayle, al our labour and charges were quite lost. We make great vaults and conduits to conuey the water to manie mils with excessiue cost and ex­pence; which al were in vaine, if the head of the fountain should decay; but it is so certain, that it wil not decay, that no man euer spared cost for that reason. If therefore it neuer comes into our thought, to misdoubt these na­tural things, why should we not in spiritual things hope, that the fountain of the Grace of Heauen wil continually flow? And if it were foolish for a man to forbeare to sow his ground, or plant trees, or follow anie such kind of work vpon such a kind of idle feare, how much more foolish is it to omit our spiritual work, and such a work as is the vndertaking of a Re­ligious course of life, for the like feare, least forsooth the Sunne leaue shining vpon vs at noone-day, or the fountain of Diuine grace dry away in the midst of the current of it? Yet some bodie wil say: We see diuers fal;The fal of someoughe not to dis­may vs. S Io. Chry. con. vit. vitae [...] c. [...]. who knowes whether I shal at last be one of them? S. John Chrysostome propoundeth this verie doubt in his Apologie for a Monastical life; where ar­guing against parents, that hinder their children from embracing Reli­gious courses, he bringeth them making this obiection: How shal I know that my sonne shal perseuer, and neuer fal from his purpose? for manie haue fallen. To which S. Iohn Chrysostome, and I answer: How dost thou know, that he shal not perseuer? for manie haue perseuered; yea manie more, then haue fallen; so that we haue more cause to trust in regard of them, then to distrust in regard of these. And then he cōuinceth them by that, which they doe themselues; for they send their childrē to schoole, & are at charges with them, & yet few come [Page 550] to be eminent in learning, because it depends of manie things, wheras in Religion a man needs not anie great wit or strength of bodie to perseuer, & to arriue to per­fection, but willingnes and endeauour; and concludeth thus: How vnreasonable therefore and vnworthie is it, to runne into feare and despayre, where for the most part there be manifest tokens of certain hope and saluation at hand; and where there is lesse hope, & subiect to so manie impedimēts, there not to despayre, but rather to be greatly and certainly in hope of a thing, which is most difficult?

22. And this which S. Iohn Chrysostome sayth of learning▪ is of force in al states & employments in the world;Worldlie chances do not d [...]nt vs. for people cease not to traffick, because manie in traf­fick haue become bank-rout; neither doe they forbeare to goe to sea, because ma­nie haue perished by ship-wrack, nor they leaue not the warres, though infinit pe­rish in them, some with one kind of death, some with another. And yet euerie one of these kinds of life are dayly subiect to so manie dangers & hazards, that we haue much more reason to feare misfortunes, then to hope that we shal goe prosperously through with them, especially considering, that no human wisdome or forecast is able to preuent al mischances. But in Religion these accidents happen seldome, & to very few, in comparison of the rest, and by moderate care & diligence they may be preuented & eschewed; & are alwayes preuented, if we be as we ought, & haue but a wil to vse those helpes, which the state itself affordeth vs. Wherefore let vs hearken to S. Gregorie, who like a maister-workman very handsomely cuts off this temptation with the knife of Reason, and the authoritie of the holie Scripture. ‘Another, sayth he, setting the desires of the flesh at naught, is thinking to forsake al, and to betake himself to the seruice of Almightie God; he purposeth to cu [...]he himself with the raynes and bridle of Continencie & Chastitie:S. Greg. hom. 3. [...] Ezech. but seing others that haue fallen euen after Chastitie, he is afrayd to doe that which he hath a mind to doe, and turneth back in his thoughts, when looking before him, he was with the steps of his mind euen now mounting on high. Of whom Salomon sayth wel: He that obserueth the wind, doth not sowe; and he that considereth the clowdes, shal neuer reape. By the wind we vnderstand the malignant spirit, that blowes vpon our mind with temptation; by [...]he clowdes we vnderstand a sinner, that is carried away by the violence of temptation. He therefore that obserueth the wind, doth not sow, & he that considereth then cl [...]wdes▪ neuer reapeth, because he that feareth the temptations of the malignant spirit, and considering the falles of the wicked. despayreth of himself, doth neither in present exercise himself in the 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,S. Peter vpon the [...] 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,Mat [...]. [...]. 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 [Page 551] 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 cōsequently 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 & temptatiōs 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,Ph. [...] 2.1 [...]. 1. Cor. 1. b. and stay vs, &, as the Apostle sayth: He that gaue vs to w [...]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,Diuers pret [...]ces of delay. 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 entrāce. To some he layes before thē their tēder 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 experiēce by the practise of good works before hād, 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,A man's youth the first time to begin to serue God. Thron 3.27. S Thomas opus. contr. r [...]r. a r [...]g. c. 3. 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 s [...] (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,S. Anselme. 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 [Page 552] sinne,Diuer [...] commo­d [...]s by entring into Re­ligion in our youth. Youth ap [...]r to learne. 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 b [...]tted out. So sayth S. Hierome in one of his Epistles: It is hard to ra [...] [...] an vnwrought mind hath drunk in; a new earthen vessel keepe [...] along [...], the sa [...] [...] I [...]nel, with which first it is seasone [...]. 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 p [...]ssessi [...]n of a man's mind, and preiudicate it, and theref [...]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 ex [...]ected or hoped for; but in Religion 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 stick [...]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, Sene [...]a Epi [...]. 110 V [...]r [...] in 3. G [...]g. 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 a [...]end. Thus Seneca.

7. Al which commodities we may see euidently expressed in a heauenlie Vision, which Humber [...]us (a famous man,A vision of [...] point. & General of the Dominicās) was wont to recount of a certain Religious man, that after his decease appeared in the night­time to one [Page 553] 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 comf [...] 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, thou [...]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, Ioan 20.6. as the yonger, runne before, more speedily then S. Peter, yet Peter the elder entreth first into the monument,Matth. 20.10. 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 m [...]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,Al delay is [...]. 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 in [...]nitly dange­rous. This is the reason, why al holie men, knowing too wel, how manie wicked snares lye hidden vnder these deceitful deliberations,S. Hier [...]m [...] Fpist 105. S. Chryso [...]. hom. 57. ad pop. An [...]h. 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 Homi [...]ies to the people, hauing set forth to admiration the [Page 554] 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 i [...], & 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, Matt. 8.12 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 resp [...]t or prorogation, he bringeth vs to great coldnes. Therefore one doth aduise vs: Differre not from day to day.

S. Aug [...]. Conf. c. 5.10. 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 R [...]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; Idem ca 6. 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 highly com­mendeth the two brethren, that vpon reading the Life of S. Anthonie were so hot vpon imitating him, that at the self-same instant, and in the self-same place, when they had read it,Idem [...] 59. [...] verb. D [...]m. they consecrated themselues to the seruice of God. And vpon the same groundsels-where he exhorteth al in this māner: ‘Behold the Giuer of mercie openeth the ga [...]e vnto thee. What dost thou stay for? Thou shouldst be glad, if he should open vnto thee at anie time vpon thy knocking. Thou didst not knock, & he openeth,Prou. [...]. [...]. & dost thou remaine stil without? O differre not. The holie Scripture sayth in a certain place of the works of mercie: Doe not say, goe and come againe, to­morrow I w [...]l giue, when thou canst presently doe wel; for thou knowest not what may happen the day following. Thou hast heard the commandment of net differ­ring to be merciful towards another, & art thou cruel towards thyself by delayes? Giue almes to thy owne soule. We doe not say, thou shouldst giue it anie thing, but doe not put aside the hand of him that giueth.’

S. Ans [...]lme Epis [...]. [...]11. S. Anselme also sayth excellently wel to the same purpose in one of his Epistles: ‘Make hast to so great a good, because thou canst not by anie other good more effectually come to the Soueraigne Good. I haue seen manie that haue pro­mised, & then differred, whom death so preuented, that they could neither dispatch that in which they had engaged themselues, nor begin that for which they had passed their promise. And againe: He that differreth til the time to come, & perhaps til the time, that wil neuer come, to reforme his life, leaueth vndoubtedly a certain good and contemning that which he leeseth, he sheweth that he loueth not that which he expecteth, and deserueth not to haue it.’

S [...] & 10.2 [...]2 [...] del [...]beration in thi [...], not t [...] be c [...] ­mended. [...]2. The Iudgement of S. Thomas in this point (being so great a Diuine as he was) is not a little to be regarded. He therefore both in one of his Opuscles, & in his Summe of Diuinitie proposing this question (whether long de [...]iberation vpon this counsel be commendable?) proueth that which we are saying, by manie weightie reasons, that we must obey God in it out of hand, and diligently put in execution that which he speaketh vnto vs. Though what doe we stand picking reasons heer and there out of Authours, seing we haue the [Page 555] authoritie of the Ghospel for vs?Mat. 4 26. We see Peter and Andrew, so soone as they were called by our Lord, presently obeyed his calling, forsaking their nets and their boate. The like we reade of Iames and Iohn, and in a more difficult and weightie occasion, of S. Matthew; who, besides the general obligations of brethren and kinsfolk, set light (as S. Chrys [...]stome obserueth) by al the human dangers, which might haue befallen him from the Princes of the land, leauing their seruice before he had cast-vp and made euen his accounts.

13. But nothing doth more euidently confirme that which we are saying, then that wheras he that was inuited by our Lord to the Apostleship,Matth 8.22. did not refuse it, but craued respit, for a pious end, to burie his father; the Diuine Wisedome not­withstanding answered him: Follow me, & leaue the dead to burne their dead. Which S. Iohn Chrysostom expoundeth in this manner:S. [...]o. Chrys. ho. 27 in Matth. This he sayd not bidding vs to ne­glect the loue of our parents, but shewing, that nothing must seeme more necessa­rie, then the businesses of heauen, though the rubs which are cast in our way, seeme great, necessarie, and insuperable. This therefore is that which al must think and doe, that heare the voice of our Lord calling, inuiting, and perhaps drawing them.S. Tho. 1.2. q 68 art. 1. Arist 7. Mor. a [...] Eudem. c. [...]. And S. Thomas to this purpose doth iudiciously among other things applye and opinion of Aristotle's in his bookes of Morals, where putting this questiō: What it is in a soule, that first and principally moueth it? he answereth, that Rea­son first moueth al other parts and powers of it, and that which moueth reason, is something better then reason; not knowledge or learning (for these are not better then it) but God, and a litle after he addeth, that they whom God moueth, need not take further aduise vpon the busines, because they are led by a better principle then either Reason or Counsel.S. Ber. s [...]r. Ecce [...] When [...] calleth [...] needs to delib [...]tion. And S. Bernard rarely and eloquently sayth thus: How manie doth the accursed wisedome of the world supplant, and extinguish the spirit conceaued in them, which our Lord would haue vehemently enkindled? Doe nothing, saith it, rashly; take time enough to consider of it, looke more dili­gently into the busines; the thing which thou goest about, is great, and needeth much deliberatiō: Try first, what thou shalt be able to doe; aduise with thy friends, least after thou hast done, thou happen to repent it. ‘This is the wisedome of the world, earthlie, sensual, diabolical, an enemie to saluation, a choaker-vp of life, mother of tepiditie, which is wont to prouoke God to vomit. It sayth: looke to thy self. And wherefore? what needes there anie consultation, seing thou makest no doubt but the word comes from God? The Angel of Great Counsel calleth, what dost thou wayte for the counsels of others? who is more faithful, who more wise then he? Leade me, ô Lord, and I shal be led; be thou more strong, and ouer­come. I know what those things are which ought to be done quickly. I am saued from the mouth of the pit of hel; and shal I seeke respit, and hold back, and delay to be gone, if perhaps something may be effected in the meane time? I did hide fire in my bosome, and hauing burnt my side, and my verie bowels lying naked, and the corruption running downe, shal I stand deliberating, whether I shal awake, whether I shal shake it off, whether I shal cast it from me? A great matter in verie deed is offered me; so much therefore the more willingly, and the more speedily is it to be admitted of, and embraced with open armes, with feruour and ioy. Let him proue himself, that confideth in his owne strength; for the strength of God is already sufficiently proued. Let him aduise with his friends, that hath not read: The enemies of man, are his domesticals. Why doth he, that obeyeth not the Ghospel,Mat. 10. [...] [Page 556] vse the Ghospel so often? For there certainly we reade, that to one that promised to follow our Lord, but desired first to burie his dead father, it was answered by our Lord,Matt 8.22. that he should suffer the dead to burie their dead; and to another that asked only, that he might bid them farewel, that were at home, he sayd: No man putting his hand to the plough and looking back, is apt for the kingdome of heauen.’ Al this of S. Bernard.

Diuers in­conuenien­ces of delay.14. Moreouer, the better to breake with the delayes, which the Diuel puts in our head, we shal doe wel to think, first, that (as S. Thomas aduiseth) seing al the treasures of wisdome and knowledge of God are hidden in Christ, we offer him wrong, when hauing had his counsel, we goe afterwards to take the aduise of anie mortal man. Secondly, that though there were no other harme likelie to befal vs, the verie delaying a busines of so great weight, is a great harme and hinderance vnto vs; for it bereaueth vs of the vse and benefit of so manie good things as are in Religion; a losse which can neuer be repayred; for, so manie dayes, yea so manie howres, as this de­mur [...]ing taketh vp, so much gaynes and profit doth it take from vs; because in Religion no day, no howre passeth without excessiue gaynes. Thirdly, we runne hazard of inconstancie; and as we are al mutable, frayle, infirme, we put ourselues in danger of yealding in the meane time, either to the im­portunate sollicitations of the Diuel, or the flattering shewes of the world, or to our owne flesh, that stil repineth and laboureth to slip the collar. A ship out of the harbour, is alwayes in danger, and ought to desire nothing more, then speedily to put into the hauen.

Delayes in other things are hateful.15. How speedily doe we desire, that al other businesses should be dispatched, euen those that are of greatest weight and consequence, though they bring a heauie obligation vpon vs for tearme of life? Who doth admit of so manie delayes, if he pretend for a Bishoprick or other promotion, or if he be to marrie? and yet who knowes not, what a heauie burden the one is, and how ful the other is of troubles and inconueniences? In Religion we tye ourselues to God, and know that his nature is gentle, affable, louing, li­beral in his gui [...]s, patient in bearing our imperfections. When we manie, we tye ourselues to a woman; a woman, I say, of as frayle a nature at least as ourselues, in sexe inferiour, most commonly inclinable to manie vices, to anger, pride, head-longnes, pratling, and some yet greater; and it is a wonder if we light not vpon such a one. The yoak of Religion hath been long tryed before by as manie as are, or euer were Religious. What therefore shal we need to feare passing at such a foard, where such an infinit com­panie haue passed before vs with happie successe?

Death may preuent vs. S. Aug. ser. 16 de verb. Dom.16. And finally, we must remember, how death continually hangeth ouer our head, and the manie chances that may bring vs vntimely vnto it; of which S. Augustin speaketh thus: ‘Who hath promised thee to morrow? Where thou readest, that if thou reforme thyself, thou shalt haue pardon; reade me, if thou canst, how long thou shalt liue. Therefore thou knowest not, how long it wil be. Reforme thyself, and be alwayes readie. Wherefore differrest thou til to morrow?S Ber. Ep. 9. And S. Bernard in an Epistle to certain Nouices of his, commendeth them highly, because they were so forward to put their pur­pose of Religion in execution. The Crosse of Christ, sayth he, wil not anie [Page 557] more appeare emptie in you, as in manie sonnes of distrust, who delaying from day to day to be conuerted vnto our Lord, taken away by vnexpected death, in a moment descend to hel.’

17. These are the points,Delay is but a cloak for our vnwilling­nes. which they that by the instinct of God are cal­led out of the boysterous waues of this world to the quiet hauen of Religion, ought seriously to consider. For what is the drift of this pretence of taking aduise, or making some trial of ourselues, but a colour and shadow to cloake and hide the snares which the Diuel layes for vs, and the secret loue of the world, which we are loath openly to acknowledge, to the end we may be long in leauing that, which we leaue vnwillingly? which is scarce credible, how dangerous a thing it is; for nothing is more easie, then at last neuer to for­sake that, which we are so loath to part with. And they that doe so willingly accept of delayes, let them giue eare to S. Bernard, a man of no meane vn­derstanding and experience in these things. Let them hearken to what he sayth to one Romanus a Subdeacon of the Court of Rome, and make account, that he speaketh to themselues: Why dost thou delay to bring forth the spirit of saluation,S. Bernard Ep. 105. which thou hast so long agoe conceaued? Among men, nothing is more certain then death, nothing more vncertain then the howre of death; for it wil come like a theef in the night. ‘Woe to them that shal be great with child in that day. If it come vpon them, and preuent this wholesome child­birth, alas! it wil break through the house, and extinguish the holie yong impe. For when they shal say, Peace and securitie, then suddain ruine wil come vpon them, as the paynes of a child-bearing woman, and they shal not escape. O therefore make haste, get away, depart, let thy soule dye the death of the iust, that thy latter things also may be like to theirs, O how pretious in the sight of our Lord is the death of his Saints!Id. Ep 108. Fly, I beseech thee, stand not in the way of sinners. How canst thou liue, where thou darest not dye? And againe the same S. Ber­nard writing to another, that had asked a yeare's respit to make an end of his studies, speaketh thus vnto him: I beseech thee, lay thy hand vpon thy hart, and reflect that the terme of thy yeare, which to the iniurie of God thou hast taken respit in, is not a yeare pleasing to God, nor to please him in, but a sower of discord, a feeder of anger, and a nourisher of Apostasie, a yeare to extinguish spirit, to shut out grace, to bring thee into that luke-warmnes, which is wont to prouoke God to vomit.’

Of a temptation rising from our Parents and Kindred. CHAP. XXXIV.

BEHOLD an other engine which the Diuel makes vse of against a Religious vocation, grounded in the tender affection which euerie one beares naturally towards his kindred; which S. Hierome fitly tearmeth the Ramme, S. Hierome [...]p 1. or a warlick instrument to batter downe Pietie and deuotion; for it hath two parts, as it were two hornes, wherewith it endeauoureth to shake and beate downe this rampire of Saluation. The one is the natural loue which they of whom we are borne, and they that are borne with vs of the same Stock, doe clayme as it were by right. The other comprehendeth al the wayes which Kindred is wont to vse, to turne a man's resoluti [...]n from so holie a purpose, by praying, by entreating, by teares, by ar­gument, by laying load vpon reasons concerning their house, and familie, and twentie such other deuises.

2. Against this suttle and withal vehement and strong temptation of the Ene­mie (for both concurre in this,Whatsoeu [...] holds [...] from fol­lowing God, must needs be temptation which is seldome seen in others) it behoueth vs to be armed, and first to be throughly possessed, and to hold it as an infallible Ma­xime, that when once we are assured, that it is the wil of God that calleth vs to Religion, what way soeuer we come to be assured of it, whatsoeuer afterwards offers itself vnto vs to diuert vs, or draw vs from that vocation, cannot come but from the Diuel. Wherefore whatsoeuer our parents, friends, or kinsfolk, or anie bodie els (for it is alone who they be) say or doe in this kind, we must giue them the hearing, and make account of al, as coming out of his shop, that layeth wayte for al; but as a cunning theef, is there most watchful and diligent, where the bootie is greater,H [...]b. 1.16. and of whom it is written: His food is the elect. For oftimes whom he hath not been able by himself to conquer, he hath conquered by these kind of smoother instruments, as making their way more easily into our breasts. And it is an ancient deuise of the Diuel, which fel too wel out with him in our first father Adam. S August. ep. 38. ‘For what importeth it (as S. Augustin speaketh to this verie point) whether in a wife, or in a mother, so that Eue be she that we must beware-of in euerie wo­man? For this shaddow of pietie comes from the leaues of that tree, with which our forefathers did first couer their nakednes out of a most damnable pietie. Climacus therefore is in the right,Clim. grad [...]. It is better to contristate parents then Christ when he sayth: It is better to contristate our parents, then to contristate our Sauiour IESVS. He created vs, he redeemed vs; they by their loue haue often been the destruction of their beloued. The loue of God, and the holie desire of him, extinguisheth in a soule the carnal loue of parents: but he that imagineth that both these loues can be shut-vp togeather in one hart, deceaueth himself. Let not the teares of thy kindred moue thee, least thou bring vpon thyself euerlasting teares, while thy parents and kinsfolk compasse thee round like bees, or rat [...]e [...] like waspes, weeping and lamenting, that so thou mayst ouer­come grief with grief.’ Thus sayth Climacus.

3. Yet because they, that are ignorant and vnlearned, pleade in this case [Page 559] the law of Nature, and the commandment of God, willing vs to honour our parents, let vs see, what force this their argument hath. And first, we must suppose as a principle of Diuinitie,Exod. 20. Parents not to be obeyed i [...] this case. S Th 2 [...]. q. 104. a. vl [...]. in which al agree, that in this kind of busines we owe no obedience at al to our Parents; and Diuines giue three reasons of it. The first we may take out of S. Thomas, where he sayth, in that which belongs to the nature of the bodie, al men are equal among themselues; a seruant is not inferiour to his maister, nor a child to his pa­rent, meaning, for example of corporal necessities, generation, and the like; from whence he concludes, that no man can in reason be compelled either to marrie, or to liue a single life, for other mens, or his owne fa­ther's pleasure And Aristotle deduceth the same out of the grounds of nature; for hauing disputed at large the obligation which children haue towards their parents,Arist 9. Eth. c. 2. in the end he putteth this question: whether in al occasions they must so liue in obedience to them, as it can neuer be lawful for them to de­part from it? and answereth, that they are not bound in al. For if a child be sick, he must obey the Physician rather then his Father, in that which concernes his health; and in like manner, the General of the field, in that which belongs to the lawes of armes.

4. If anie bodie alleadge the commandment of the Law,This is not contrarie to the command­ment. willing vs to honour our Parents; we answer as S. Augustin did to the Heretick Adaman [...]us, who grew to that heighth of impietie, that he was not ashamed to slander the Ghos­pel, as if it were contrarie to the Old Law in this point. For he answe­reth, that we must both honour our parents, and yet without anie impietie may contemne them,S. Aug. cont. Ada­mant. c. 8. to preach the Kingdome of heauen, because we must honour them in their rank and degree; but when that honour stands in compe­tencie with the loue of God, specially if Parents hinder that loue, then we must neglect it and shake it off.

5. A second reason is,The power of Parents is as of a deputie. because the power which parents haue ouer their chil­dren, being a participation of the authoritie which God hath ouer them, from whom, as the Apostle speaketh, al paternitie is deriued, it is but as the power of a deputie or delegate. Wherefore if God command one thing, and a Parent an other,Eph. 3.1 [...]. who can make anie question, but the power and iurisdiction of a parent ceaseth, because it is contrarie to the wil of him that gaue that power? For it is as if a King should place a Steward of his house-hold, or a Gouernour in a towne, and that Officer should command one thing, and the King t [...]e con­trarie, by obeying the King's Officer, a man should be a rebel and disloyal to the King. Vpon which ground S. Bernard in the Epistle which he put his hand to, for one Helias a Monk of his Monasterie, to his parents, sayth thus: The onlie cause,S. Bernard Ep 111. why it may not be lawful to obey our parents, is God. For he sayth: ‘Who loueth father or mother more then me, is not worthie of me. But if as good and vertuous parents you loue me, if you carrie towards your sonne a faithful pietie,Mat 10.37. wherefore doe you disqu [...]et me, when I seeke to please the Father of al, who is God? why doe you labour to with-draw me from the seruice of him, whom to serue, is to raigne? Truly now I know that the ene­mie [...] of man are his domesticals.Mat. 10.36 In this I ought not to obey you; in this I acknowledge you not to be my parents, but my enemies.’

[Page 560] In compa­rison of God, it is litle which we haue from pa­rents.6. A third reason is, because if we cast our accounts right, and summe-vp al duties and the heads of them, which we owe to our parents, we shal find, that in comparison of God, we haue receaued litle or nothing from them. For wheras Man is a compound of soule and bodie, parents haue no hand at al in bestowing our soule vpon vs, which is notwithstanding the best part of vs, and in a manner al in al. For our soule is wholy created by God, and neither man nor Angel can possibly come neer the effecting of it, by al the power they haue. As for our bodie, if they had the whole framing of it a­lone, yet we should not owe them much more, then if they had bestowed a garment vpon vs, or some kind of instrument to worke with, or a vessel to hold something in; for these are the seruices which the bodie doth for the soule, and truly not much more; rather in manie things it hindereth it, it troubleth it, it dulleth it; so that it hath not al that belongs to a perfect instrument, in the functions for which a soule needs it. Wherefore, as I sayd, though our parents had been the sole framers and giuers of our bodie, what were it? But indeed how litle of the bodie itself doe our parents giue vs' For if a man should spit vpon the ground, and God should presently of that spittle frame an image or some other thing, who should be sayd to be authour of that image? God, or he that by chance spet vpon the ground? For in like manner, God vseth the vnfashioned matter which falles from man, to fashion a bodie out of it: He fra­meth it, he orders it, he makes the sinnewes of one part of it, the bones, the bloud, and the rest of the members, of another: and man is so farre from hauing anie hand in it, that he knowes not how, nor whether anie such thing be done at al; as we see euidently, be­cause oftimes when they most desire children, they are farthest from hauing them.S. Aug. in Ps. 70. con. 2. Which S. Augustin expresseth pleasantly in these words: While men beget, God createth. ‘For if thou createst, tel me what thy wife shal bring forth? and why doe I say: tel me thou? let her tel me, that knoweth not what she goeth with.’

That which they giue, is much more the guift of God.7. Moreouer that litle which parents giue of their owne, they can­not absolutly by right cal it their owne, because they haue it from God; and it is more God's then theirs. Holie Iob sheweth, that he vn­derstood this very wel to be so, where he attributeth the framing of his whole bodie, and euerie part of it, so wholy to God, as if man had no hand in it, but that it was wholy round about, as he spea­keth, formed by the hand and fi [...]gar of God. Hast thou not, sayth he, stroked me like milk, Iob 10.8. and curdled me as cheese? with bones and sinnewes thou hast ioyned me togeather, and thy visitation hath preserued my spirit. And an other Prophet: Thou art our father, and Abraham knew vs not; as who should say:Es. 6 [...].16. what did Abraham giue vs, that we should owe him the name of a father? But our Lord and Sauiour himself doth expresse it in the fittest and weightiest tearmes: Doe not cal to yourselues a father vpon earth; for one is your Father, Mat. 23.9. who is in heauen.

8. And though parents were the authours and giuers of al this, it reacheth no farther then this natural life, which scarce deserues the [Page 561] name of life;And but for this life, borne in sinne. Ps. 50. and if there were no other but it, were not to be cal­led life but death. The grace of God is that which giueth vs true life; and what hand had father or mother in giuing vs the grace of God? Did not our mother rather conceaue vs in sinne, as the Prophet Dauid com­playneth, men condemned, before we were borne? Which seing we can not deny, he alone is our father, of whom we haue both our liues; him only we must thank for it, him only we must obey and hearken vnto, as to our father. Which is the ground of the aduise which S. Hierome giues to Furia, a noble Matron, in these words: Thy father wil be sorie, but Christ wil be glad.S. Hier. Ep. 10. Thy familie wil lament, but the Angels wil giue thee the ioy. Let thy father doe what he wil, with his goods. ‘Thou are not his, whose thou art by generation, but whose thou art by regene­ration; his, who redeemed thee at a deare rate, with his owne bloud. And it is not only lawful, but fitting, that euerie Religious man say to his parents that,S. Bernard Ep 111. which Helias (whom we mentioned before out of S. Ber­nard) sayd to his, that were against him: What haue I from you but sinne and miserie? I acknowledge and confesse, that I haue this corruptible bodie from you, which I carrie with me, and this alone; can you not be contended, that yourselues being miserable, you haue brought me a miserable wretch into this miserie of the world? that being sinners, you haue begot me in sinne a sinner? that as I was borne in sinne, you haue bred me vp also in sinne? but enuying me also the mercie which I haue obtayned of him, that wil not the death of a sinner, you wil make me ouer and aboue the sonne of hel and perdition.’

9. If we turne these things seriously in our mind, we shal easily maister that tendernes of affection, which is so natural towards flesh and bloud, when­soeuer it shal stand betwixt vs and so great a good; but much more, if we duly consider that rigorous saying of our Sauiour:Mat. 10.37. He that loueth father, or mother, more then me, is not worthie of me. Which, if we beleeue S. Bernard, is to be vnder­stood thus,S B [...]rn [...] s [...]r. 20 in Cant. that to loue our kindred more then Christ, is for our kindred sake not to fulfil that which Christ, when he was in flesh, taught vs both by word and example.Christ and our parēts calling vs seueral wayes, who is to be obeyed? And it is not without great reason, that the infinit goodnes of God pas­seth so seuere a doome vpon this fault. For we must imagin, as if there were two that did cal vpon vs both at once, Christ on the one side, our parents on the other: both of them lay before vs, what they haue deserued at our hands, but their cause is farre vnequal. That which God hath bestowed vpon vs, is infinitly of greater value, then that which our parents haue giuen vs, besides that they had it of God to giue vs, and so it falles out to be more truly indeed the guift of God. Both of them therefore inuite vs: God promiseth heauenlie things, things of in­estimable weight, things that are most assured; they proffer earthlie things only, which indeed are of no value, neither is it in their power to giue them vs when they wil. God, though he should promise vs nothing els but himself, is himself beautie, goodnes, happines, honour, & worth itself, and of himself a large reward for al the paynes we can bestow. Wherefore, when we turne our backs to God, when we preferre the wil of an other before his wil, we doe him infi­nit wrong. And what doome, what punishment doth he deserue, that is [Page 562] not ashamed, that is not afraid to preferre a mortal man before God immortal, darknes before light, durt and ashes before heauen? A punishment doubtles then which there is none greater, a punishment most iust and most sutable to the fault committed: He is not worthie of me. Nothing can fal more heauie vpon man then to be reiected as vnworthie of the companie of his God, no pu­nishment be more iust, then that he should be reiected, seing he had so litle re­spect, as to preferre a creature before his Creatour, specially being inuited by him, and God offering himself so louingly vnto him.

S. Gregorie's iudgmēt in this case.10. Let vs see therefore, what S. Gregorie prescribeth for the care of this so preiudicial an affection, and the euils, which, according as he declareth, rise of it. ‘There be manie, sayth he, that doe not only not couet other mens goods,S. Greg. 7. mor. c. 14. but forsake also whatsoeuer they possessed in the world; they contemne themselues, they seeke not after the glorie of this pre­sent life, they keep themselues off from these affections, and treade vnder foot almost al the prosperitie that smileth vpon them. And notwithstanding intangled yet in the bond of carnal affinitie, while they yeald indiscreetly to the loue of their kindred, oftimes they returne through affection to their alliance, to the things which they had ouercome euen with con­tempt of themselues. And while they loue their carnal friends more then needs, drawne to outward things, they become diuided from the pa­rent of their hart.What doe those therefore but walk in a net, hauing been loosened from this present world by the perfection of life which they had begun,Iob. 18 8. but intangled againe in it by the inordinate loue of earthlie consanguinitie? This is the reason, why Truth itself saith: If anie one come to me, [...]uc. 14.16 and doe not hate his father, and mother, and wife, and children, and brethren, and sisters, and moreouer his owne life, he cannot be my disciple. In which saying when after the hatred of our kindred he inferreth the hatred of our owne life, he euidently sheweth, that we are commanded to hate our kindred, as we are to hate ourselues; that drawing them to eternal things, and neglecting their carnal fauour, when it hindreth vs, we may learne to loue them with the art and temper of discretion, as it is fitting, and wholesomely to hate them, to the end hatred may learne so to rise by loue, that we may more truly loue them by hating them. For this cause it is sayd by Moyses: He that shal say to his father and to his mother, I know you not, and to his brethren, I am not acquainted with you, D [...]ut 3 [...]. [...]. and haue not knowne their children; these haue kept thy speech, and thy couenant, and obserued thy iudgements. For he coueteth to be more familiarly acquainted with God, who for the loue of pietie desires not to know those, with whom he was before carnally acquain­ted. For the knowledge of God is to our great preiudice much dimi­nished, if it be diuided by carnal acquaintance. A man must therefore seuer himself from his kindred and alliance, if he wil be truly vnited with the Father of al; to the end that whom he couragiously neglecteth for God, he may loue them the more solidly, the more he is vnacquainted with the soluble affection of carnal coniunction.’ Al this is out of S. Gregorie, and much more to the like effect, concluding in the end, that though this natural affection tempts vs and presse [Page 563] vs hard sometimes, it is notwithstanding to be kept downe, and the way of vertue not to be forsaken for it. And to expresse it, bringeth a similitude out of holie Scripture of the two Cowes, which drew the wayne, in which the Arke of God was carried home;1. Reg. 6.12. for they lowed after their calues which were shut vp at home from them, and yet went on, declining neither on the right hand nor on the left. ‘So, sayth he, it is necessarie, that they march, who hauing put their neck vnder the yoak of the holie Law, carrie [...]ow the Ar [...] of God by internal knowledge; condo [...]ing the necessities of their kindred, and yet not declining from the way of vprightnes which they haue begunne.’

11. We must needs grant, that al this is both truly and excellently wel spoken by S. [...]regorie; yet because the temptation is violent and dangerous, [...] we see that manie runne hazard in it, and some also sometimes doe [...]al, let vs [...] some more quick admonitions concerning it, not of our owne, but of such a [...] [...] as haue been both admirably eloquent, and are to this day venerable for sanctitie and authoritie in the whole Church of God. S. Hierome shall be foremost, who in his Epistle to Heliodorus hath this weightie saying:An [...] or­t [...]tion of S. Hie [...]ome S Hier [...]p. 1 Hearken to the proclama­tion which thy King doth make: He tha [...] is not with me, is against me: and he that gathereth not with me, scattereth. ‘Remember the day of thy imolmert, when buried with Christ in Baptisme, thou tookest thy oath in the Sacrament, that thou wouldst not spa [...]e father, nor mother, for his name. Behold the enemie laboureth to kil Christ in thy breast. Behold the camp of thy aduer­sarie sigheth after the pay which thou receauedst, when thou were pressed. Though thy litle nephew hang about thy neck, though thy mother with her hayre loosse about her eares, and tearing her cloathes, shew thee her breasts at which she nursed thee, though thy father lay himself downe vpon the threshold, passe by them, treading on thy father, with drie eyes, escape to the standard of the Crosse. It is the onlie kind of pietie, to be in this cruel. There wil come, there wil come heerafter a day, when thou shalt returne conquerour into thy countrie, when thou shalt enter the heauenlie Hierusalem crowned like a man that hath been valiant. I know wel enough with what kind of fetters thou wilt say thou art hindered. I haue not a breast of iron, nor a hart that is hardned. I also haue passed by these things. Now thy forlorne sister hangeth vpon thee with her tender armes; now thy home borne seruants with whom thou hast been br [...]d til this day, say vnto thee: To whom dost thou now leaue vs to serue? Now she that was thy nurse, loaden with yeares, and thy foster-fa­ther next in natural pietie to thy owne father, cryeth: To whom dost thou leaue vs now, we are readie to dye? The loue of Christ, the feare of hel fire doth easily breake these irons. But the Scripture on the other side commandeth vs to obey our parents. But againe whosoeuer loueth them aboue Christ [...]ee [...]th his owne soule. My enemie holdeth his sword at me to kil me, and shal I think of my mo­thers teares? Shal I forsake the warre-fare of Christ for my father, whom for Christ I owe not so much as the burial, which I owe vnto euerie bodie for Christ?Mat. 16.25. Peter by his feareful manner of aduising, was a scandal to our Lord when he was to suffer. Paul answered his Brethren, that with-held him from going vp to Hierusalem▪ Act. [...]1.13. What make yee weeping, and troubling my hart?’ For I am readie not only to be bound, but to dye in Hierusalem for the name of our Lord I [...]SVS CHRIST▪ This warlike [...]a [...]une of pietie, by which Faith is shaken, must be [Page 564] deaded with the rampire of the Ghospel:Mat. 12 50. ‘These are my mother and my brethren, Whosoeuer do the wil of my Father who is in heauen. If they beleeue Christ, let them be on my side, when I am to fight for Christ; If they beleeue him not, let the dead burie their dead.’ Iudiciously spoken by S. Hierome, and specially in that he concludeth, that they that beleeue in Christ wil alwayes be readie to fauour anie bodie, that is going to the seruice of Christ: and consequently they that do not only not fauour such a busines, but hinder it, and diuert and stay people by al the deuises they can from it, what followeth, but that they do not beleeue at al, or scarce beleeue in him?

S. Aug. ep. 38.12. Let vs heare, how S. Augustin with no lesse eloquence, and with equal weight of reason doth presse his friend Laetus to the contempt of the world. ‘For af [...]er a long discourse he sayth thus: Let not parents be angrie that our Lord com­mandeth vs to hate them,S. Augu­stin's discourse. seing the like is commanded vs of our owne life; for a [...] heer it is commanded of our life, that we hate it with our parents, for Christ, so that which the same our Lord sayth in an other place, of our life, may fitly also agree to parents.Io, 12.25. Who loueth, sayth he, his life, shal leese it. For I wil also boldly say: Who loueth his parents, shal leese them. Behold the desire of the knowledge of truth, and of learning the wil of God in the holie Scriptures, hath seazed thy hart; the office of preaching the Ghospel doth draw thee. Our Lord beareth vp the dru [...]e to the end we should watch in the camp; to the end we should build a towre, from which we may ouerlooke▪ and chase away the enemie of life euerlasting The heauenlie trumpet calleth the souldier of Christ into the field; and [...]hal a mother stay him? And what doth she say, what doth she alleadge? Perhaps the ten months, in which thou didst burden her womb, and the paynes of child birth, and the labour of bringing thee vp. Kil with this wholesome word, kil and destroy the faire speeches of thy mother, that thou mayst find her in life euerlasting. Remember that thou hate this in her, if thou louest her, if thou be a yong souldier of Christ, if thou hast layd the foundation of the tower; for this is but a carnal affection, and soundeth yet of the old man. The seruice of Christ exhorteth vs to kil this carnal affection in ourselues and in our kindred: and yet not so, that anie bodie ought to be vngrateful towards his parents, and scorne the benefits, by which he was borne into this life, and bred vp and main­tayned, when they are reckoned vp vnto him: Let him obserue rather pietie eue­rie where. These take place, where greater things cal vs not away. The Church our Mother, is mother also to our mother. The Church conceaued vs of Christ; she was in labour with vs in the bloud of Martyrs she brought vs forth into euer­lasting light; she nursed vs with the milk of faith, and doth stil maintayne vs, pre­paring more solid food for vs, and trembleth to see that you wil be yet crying [...]ke little-ones w [...]hout teeth. This mother spred throughout the whole world, is molested with so manie seueral annoyances of errours, that her children, now abortiues, stick not to wage cruel warre against her. By the rechlesnes also and sluggishnes of some that she holds in her bosome, she greeues to feele her [...]immes grow cold in manie places, & to be lesse fit to cherish her little ones. Frō whence therefore shal the looke for such help as is due and reasonable, but frō other chil­dren, from other mēbers of hers, of which number thou ar [...] one? Wilt thou there­fore turne to carnal words, forsaking her necessities? doth not her complaint sound more lamentably in thy eares? doth not she shew thee bowels that are more [Page 565] deare, breasts that are heauenlie?’ Thus speaketh S. Augustin, are much more to the same effect, which whosoeuer desireth to reade, may find in him.

13. We wil passe to S. Bernard, S. Bernard's admonitiō S Bernard epist. 104. as copious and eloquent as the former two, vpon the like subiect. For thus he writeth to one Gualterus a famous learned mā. ‘What shal I answer thee to this? that thou leaue thy mother? it seemes to be vnnatural, that thou stay stil with her? but neither is this good for her, that she should be the destruction of her owne sonne. Perhaps, that thou serue the world, & Christ also? But no mā can serue two maisters. Thy mother desires that which is cōtrarie to thine, & consequently to her owne saluation. Choose therefore which thou wilt of the two either to stand for the wil of one, or for the saluation of both. But if thou loue her dearely, forsake her rather, least if thou forsake christ to stay with her, she also perish for thee; otherwise she that brought thee sorth, hath deserued little at thy hands, if she perish for thy sake; doth she not perish for thy sake, if she kil him whō she brought forth? And th [...]s I say to condescend in some measure & to haue some respect to thy carnal affection. But it is a faithful speech, and worthie of al acceptance, that though it be impious to contemne thy mother, yet to contemne her for Christ, is an act of greatest pietie. For he that sayth: Honour thy father and mother; he also sayd: Who loueth father or mother more then me, is not worthie of me.’ And thus much out of the ancient Fathers.

14. But no exhortation can be of more force, nor more worthie to be hearke­ned vnto,The exam­ple of our Sauiour. then the exāple of our Sauiour Christ, who though he had so worthie a mother, would notwithstāding remayne three dayes without her in Hierusalem, to execute that wh [...]ch was his Father's. This was a preamble to that which after­ward he did in elder yeares, when he left to dwel and conuerse with her, that he might wholy giue himself to the seeking of mens saluation; wherin when once he was employed, and word was brought him, that his mother was without, expecting, he answered:Matt. 12. Iohn. 20. Which is my mother, and who are my brethren? Finally, which is most considerable of al the rest, he chose to suffer death before her face; to teach vs by al these passages of his life, that we must not for respect to our carnal kin­dred, forgo the studie of vertue and perfection.

15. And how forcible this his example ought to be with al, hath been particu­larly declared vnto vs, by that which hapned to one Albertus, a yong man borne in [...]ermanie, of noble extraction, for he was sonne to the Count of Falkenburg & allyed to the King of France; and being sent vnto him, to be brought vp at Paris with the sonnes of that King, he chose rather he heauenlie warrefare, and caused himself to be inrolled into the Order of S. Dominick, which was then in a manner newly begun, about the yeare of our Lord One thousand two hundred & thirtie. When this newes was brought to his father, though he were now an ancient man, he could not contayne himself, but came instantly post to Paris with a great retinue, & vsed al the endeauours and al the art he could, to [...]ake this resolution of his sonne (for he was his onlie sonne) but al in vayne, the loue of God hauing hardned the hart of the yong man against al carnal loue, and al he [...]ayre promises and allotements his father could inuent. But [...] was not an end; for he had yet a stronger combat with one Theodorick a cosen German of his, who pearced with greef vpon this accident, vsed al meanes possible to weaken the purpose of his yong cofen, by teares, by entreaties, by argument, by putting him in mind of his mothers loue and greef, telling him that she was now either dead, or vpon [Page 566] the point of death for sorrow. It hapned that they were [...]itting right before an Image of our Sauiour Crucified, his mother standing on the one side, and S. Iohn on the other. ‘Albert therefore fixing his eyes vpon that picture, and pointing at it with his fingar, spake thus to Theodorick: Behold Cosen, the Sonne of God, when he saw his mother and his cosen German, both of them so deare vnto him as you know they were, pearced with the sword of greef, would not yet come downe from the Crosse, though he could easily haue done so but to his owne and their excessiue torment remayned in it til death. Wherefore, I also wil neuer for­goe this Crosse of a Religious life to which I haue climed, though I should see both my mother whom you tel me of, and you my Cosen german to fal downe dead at my feete: Rather, Cosen, come you also vpon this Crosse with me, and make off the snares and fetters of this world, in which you stand intangled with such infinit danger.’ What hapned? This seruent speach of the yong man struck so deep, that Theodorick resolued presently to forsake the world, and entred into the same Order of S. Dominick, the whole cittie standing amazed at it, so much the more, because he was wonderfully giuen before to the humours of this world, and al kind of vanitie.

S. Anto. p. 3. hist. Tit. 24 c. 9. §. 7.16. That which S. Antoni [...]e relateth in this kind is no lesse admirable. In the same cittie of Paris, a famous Doctour entred into the Order of S. Francis. His mo [...]her, that was a very poore woman and in no smal want, among other good offices which the had done him, had maintayned him at his booke by the labour of her hands. She therefore with manie teares, and much crying-out, began to lament her losse, and the miserie she was brought vnto by the entrance o [...] her sonne into Religion,An other e [...]ample. and stuck not to taxe her sonne, and al the Fathers of that Order, as people that dealt vnnaturally, and very vniustly with her. Her sonne being troubled with these her clamours, began to s [...]agger in his resolu­tion; and praying before a Crucifix, and as it were asking leaue that he might go out againe to releeue his mother, he saw as it were the bloud springing out of our Sauiour's side, and withal heard this voyce: I maintayned thee at a dearer rate then thy mo [...]h [...]r; wherefore thou must not forsake me for thy mother. Wherewith astonished, and withal strengthned, he quite stopped his eares to al the entrea­tings and complaints his mother could euer after make.

Against them that hinder their children or kinsfolk from Religion CHAP. XXXV.

HItherto we haue done our best endeauour to encourage them that are called to a Religious course of life, and to put hart into them to with­ [...]tand the importunitie of their kindred. It remayneth that we say so­m [...]thing, whereby parents and kinsfolk on the other side, may be kept off from vsing such importunitie. For so, as in a battaile, the one armie being [Page 567] weakened,The fight against God. and the other reinforced, the victorie wil be the more allu [...]ed. And what can anie man say more forcible to keepe them off, then that wittingly, or vnwittingly they fight in verie deed against God himself; a warre both impious, and that which must needs follow, fatal to themselues? For without al doubt to impugne the counsel of God, to destroy that which he doth build, to scatter that abroad which he doth gather, to cut off the souldiers which he doth mu [...]ter vn­der his Colours, is nothing els, but to ioyne in league with the Diuel, and to wage warre against God; which, as I sayd, is both an enormous offence, and to them that are so bold as to attempt it, infinitly preiudicial. And accordingly God doth very often shew, how highly he is displeased with this sinne, by strange and most euident punishments.

2. Pontianus bondslaue to a cruel barbarous maister as S. Gregorie of Tours re­counteth, inflamed with the loue of God,And are se­uerely pu­nished. Greg. T [...]r. de vita Pont. c. 5. fled into a Monasterie. His maister re­demanded him with wonderful importunitie, & he could not be denyed, becau­se he challēged that which was his owne, but suddenly he was strucken blind; and acknowledging the hand of God in it, was maruelously sorie for his fault, and easily gaue his consent, that though the man was his slaue, he might remaine where he was in the seruice of God; yet notwithstanding receaued not his sight againe, til Pontianus had layd his hands vpon him, that the cause of his blindnes might be the more apparent:S. Thom 2.2. q. vlt. art. 6. And yet, as I sayd, the man required but that which was iust and reasonable. For as S. Thomas and Diuines agree, a slaue cannot be taken from his seruice without his Maister's consent; yea though he make his profession in Religion, it is voyd and of no force, how soeuer inuiolable that bond of vow is in other cases. If therefore God were so much offended, for the rede­manding of a slaue, and shewed his anger by so greeuous a punishment, haue we not reason to think he wil be much more offended, if a man hinder his kinsman, or his brother, or a father his owne child from Religion, hauing, for as much as concernes this point, no power at al ouer him?

3. S. Ambrose, S. Ambr. l. 1. de V [...]gin. so worthie an author, relateth of a yong Gentlewoman (that was then yet liuing when he wrote the relation) noble, as he sayth, in the world, but much more noble in God, that flying to the Altar, out of the desire she had to liue a Religious life, her kindred were much against it, and pressed her to the cō ­trarie, offering her a great marriage, and promising mountaines of wealth and worldlie commodities; but she remayned constant and vnmoueable. Wherupon one of them more bold them the rest, spake ru [...]ly vnto her in this manner Wha [...] if thy father were now liuing, dost thou think he would suffer thee to liue vnmarried? Perhaps, sayth she, he therefore dyed, that he might not hinder me. And not long af­ter, this man dyed, and euerie one was so fully perswaded, that he was taken away for this his importunitie, that the rest fearing what might happen to them­selues, began to farther her in her request, though before they had laboured so much against it.

4. But that which S. Hierome recounteth in his Epistle to [...]aeta, is yet more ter­rible;S. Hier. epist. ad La [...]a. and these are his verie words: ‘Praetexta [...]a, in her time a noble Matron, by commandment of her husband Hymetius, who was vncl [...] [...]y the father's side to the Virgin Eustochium, changed her apparel, and wearing, and kembed after the fashion of the world her hayre, which she had neglected, cou [...]ting to ouercome both the resolution of the Virgin, and the desire of the mother. And behold the [Page 568] same night she sees in her sleep an Angel, that came vnto her, threatning with a terrible voyce to punish her, and breaking forth into these words: Were thou so bold as to preferre the commandment of thy husband before Christ? How durst thou handle the head of the virgin of God with thy sacrilegious hands? which euen now shal wither, that thus tormented thou mayst feele what thou hast done, and the fift month being ended thou shalt be carried to hel.’ And if thou perseuer in thy wicked fact, thou shalt be bereaued both of thy hus­band and of thy children. Al this in order, as it was told her, was fulfilled, and speedie death signed and sealed the late repentance of the miserable woman. So doth Christ reuenge the profaners of his temple; so doth he defend his iewels and precious ornaments. This is the relation of S. Hierome.

5. And we might bring manie like examples of later yeares; but what can we bring more substantial to our purpose then this which we haue sayd, or out of a more substantial authour? Wherefore it cannot be denied, but this kind of sinne hath been alwayes almost reuenged by God with present and greeuous punishments. So that we see the saying of the Apostle fulfilled also in this: If anie one violate the Temple of God, God wil destroy him. For if this be true of a temple of stone, [...]. Cor. 3.17. dedicated to his Diuine Maiestie, how much more true wil it be in a deuout Soule, which is a Temple farre more holie and more deare to God? Wherefore if parents be so eager vpon this busines, because they loue their children▪ and think it hard to want them, they must consider that they cannot doe their children, whom they loue so deerly, more harme in anie thing▪ and consequently that it is not loue but hatred; and if they doe it for their owne comfort and solace in this life, they haue iust cause to feare, first least they offend God, and secondly least they sayle of that comfort and benefit which they seeke.

How gree­uous an offenc [...] [...] to h [...]nder people frō Rel [...]gion. S. Ansel ep. ad God [...]f. Luc. 11 23. S. Iohn Chrys [...]st l 3. cōtra v [...]t [...]p. vita Mon E [...]d. 11. Deut. 22.6. And we shal not greatly wonder, that God doth so severely punish this offence, if we consider the greeuousnes of it, which S. Anselme layeth open before vs in one of his Epistles in these words: If he that separateth the pre­tious from the base, that is, a soule from the world, be as the mouth of God: [...]e, whose mouth and hand draweth out a soule, that adhereth to God, to the world, what shal he be? Shal not that fal vpon him: which our Lord sayth: He that gathereth not with me, scatte [...]eth: and he that is not with me, is against mee? And S. Chrysostom laying load vpon this offence, reckoneth how manie degrees of malice this one sinne contayneth. The first degree of malice against our neighbour, sayth he, is to neglect the beast or ca [...]tle of our enemie, if they chance to stray, or fal into the mire; and this carelesnes was forbidden by the law of God. The second, not to releeue our enemies themselues, if they be in want. The third, to contemne our neighbour, if [...]e be a stranger. The fourth, to contemne those that are of our acquaintance. The fift, to neglect not the bodies only, but the soules of our Brethren that are perishing. The sixt, to neglect our children that are in distresse. The seauenth, neither to looke after them o [...]selues, not to get others to doe it. The eight, to hinder them that offer themselues to help them. The ninth, not only to hinder them, but volun­tarily to oppose their saluation. Behold to what height of malice and crueltie in S. Iohn Chrysostom's op [...]nion, this preposterous loue of parents doth bring them, that thinking to doe their children a pleasure, they become pa [...]icides, and cōmit [Page 569] so much the more barbarous murther vpon them, as the life of the soul is better then the life of the bodie.S. Bernard epist. 111. Against which crueltie S. Bernard doth deseruedly ex­claime in this manner: ‘O hard-harted father, ô cruel mother, ô barbarours & im­pious parēts, yea not parents but pe [...]ēptorie man-killers, whose sorrowes are the safetie of their children; whose comfort, their destruction; who had rather I should perish with them, then raigne without them. ô strange abuse! The house is on fire, the flame [...]ingeth my back; and when I am flying, I am forbidden to go out; when I am escaping away, they perswade me to returne. And they perswade me that remayne in the fire, and out of obstinate madnes, and mad obstinacie, wil not shunne the danger. O furie! fye vpon it. If you slight your owne death, why do you desire mine? If, I say, you care not for your owne saluation, what auay­leth it you to persecute mine? why do not you rather follow me that am flying, that you may not burne? doth it ease your payne, if you kil me with you? and is this your onlie feare, least you perish alone What comfort can he that burneth, afford them that burne? What comfort, I say, is it to the damned, to haue fellowes of their damnation? or what remedie is it for them that die, to see other dying?’

7. Parents therefore,The exā ­ple of the mother of the Mac­cabees. to the end that by opposing the wholesome counsels of th [...]ir children, they may not fal into these mischie [...]es which S. Bernard layeth before vs (and that which I say of parents, al friends, and kinsfolk, and al others must take as spoken to themselues) let them duly weigh these considerations and arme themselues with them, as also by the heroical examples of such as haue not only couragiously borne the losse of their children,2. Matth 7. but reioyced in it for the loue of God. Let them set before their eyes first that noble mother of the Mac­chab [...]es, which in one howre lost not one or two, but seauen sonnes; and did not leese them so as they stil remayned aliue, though separated from her, as in Reli­gion, but saw them torne in peeces before her eyes, and taken from her by most barbarours torments. And yet what sayd she, what manner of exhortation did she vse vnto them? She exhorted euerie one of them, as the Scripture speaketh, stoutely, in her countrey-language, filled with wisedome, and instilling manlie courage to her wom [...]nish thought, sayd vnto them: I know not how you appeared in my womb, and as followeth, al ful of noble aduertisements.

8. S. Felicitas in the New Testament patterned her vertue;S. Felicitas. S. Greg. hom [...] T [...]n o­ther of S. [...] S Basil [...] 40. Mar. and as S. Gregorie dis­courseth, hauing as manie sonnes as the other, She did feare in leaue them behind her in flesh, as much as carn [...] parents are wont to feare, l [...]ast by death they should send them before them. And the mo [...]her of Mel [...]thon may be ranked with them; for he being one of the fourtie Martyrs, and the yongest among thē, in the prime of his youth, she seing [...]im lye w [...]h his thighs broken in peeces and yet aliue, exhorted him to cōstācie; & moreouer when the rest were catted away, she tooke him vp vpō her shoulders, & following the catt, put him with his cōpanions when he was dead.

9. What shall I say of Abr [...]hā, Abraham G [...]s. [...]2. who did not, as these women not hinder the put­ting to death of his sonne by the hand of another, but vpon the commandment of God did not stick with his owne hands to put his sonne to death, and the sonne which was al the hope he had of posteritie? This is a resolution which beseems a faithful man, specially a Christian: This is constancie required in the Ghospel, to desire rather that our children obey God then ourselues; not, as we see now the fashion is, to diuert them, and by al the craft and deuises possible to peruert them, when they are going, not to death, but to life, and to a farre more [Page 570] pleasant life, and to think they haue done a great exployt, if by what meanes soeuer they can, they ouerthrow a man's resolution, that is aspiring to Religious perfection.

Anna Samuels mother. 1. Reg. 1.10. Anna Mother to Samuel did not so, but after manie yeares of sterilitie ha­uing receaued a sonne, offered 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.

Paula. S. Hierome. ep. 27.10. Paula that famous Roman Matron, was in the light of the Ghospel not in­feriour vnto her. S Hierome doth high [...]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.The mo­ther of S. Bonauenture Such also was (as we read) the mother of S. Bonauenture; for she vowed him to [...]h [...] Order of S. Fran [...]s when he was yet but an infant, and he fulfilling that vow o [...] hers, became so great a man as we know he was. The l [...]ke hapned to S. Andrew Bishop of Fie [...]ols, S. Andrew Bishop. a very holie man: for his parents hauing no c [...]ldren, had made a vow that if God would send them a sonne, they would offer him to the Order of the Carm [...]lit-Friars; and they had this Andrew; but when he came to yeares, misled by the libertie and licentiousnes of this world, he h [...]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 o [...] his youth.

11. I mu [...]t confesse there be but [...]ew examples of this nature (men are so weake in this point) [...]et those that are, are sufficient to moue anie man liuing: and parti­cularly that which we read of S. Bernards mother,S. Bernards mother. Gu [...] in vitae [...]. l. 1.c. 3. 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 bre [...]hren and kinsfolk as he could to the same resolution, a yonger brother of his called Andrew, of a fierie spirit, as yong so [...]ldi [...]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 io [...] vpon so wholesome a del [...]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 e [...]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 seri [...] [...]them therefore do that now while they are hee [...], 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 [Page 571] strengthen them on this opposition of the flesh against the spirit,Parents must con­sider that their chil­dren are mo [...] God's thē theirs. they may con­sider these [...]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 māner almost, as an image of stone, or wood, is not the grauing-iron's, nor a picture, the pen [...]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,S Greg. 4. regist [...]p [...]st. 44. or rather Sacriledge, because that which he takes, is from God. For that which S. Gregorie sayth, he takes [...]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 e [...]es and made open profession of, when she en­couraged herself and her children in these words:2. Math. 7. I did not giue you spirit, and soule, and life; nor did I knit toge [...]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 s [...]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 le [...]sing their children for the seruice of God.VVhat vvould they do [...],if their child should die. 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 hap [...]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,Absence of children cannot in reason trouble them. that they enioy not [...]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 [...] ere, that vpon diuers occasions neuer see their children in manie yeares, either because they are marc [...]ant-venturers, or serue some where in the wa [...]es, or beare office in the Common-wea [...]h▪ and their parents are content they should be from th [...]m, preferring the benefit and commoditie of their children, before their priuate comfort?

14. Finally,They can­not prouide better for their children. S Iohn Chry. [...] vit. [...] the admonitions which S. Iohn Chrysostom giues vpon this sub­iect, are worthier to be consi [...]ered, that seing people do, and suffer, so manie di­uers things to [...] great estates [...]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 deuotion, for these are the riches which s [...]ick by a man al his life time, and after he is dead, and put their possessours in sa [...]eti [...] and beyond al dāger. Besides that, a man is then most maister of his children, when he [Page 572] giues them to God; for God is better able to gouerne and order them, and wil haue greater care ouer them. Wherefore if we make account that when a Prin­ce takes one of our children from vs, and placeth him in some great office in the kingdome, it is a farre greater aduancement for him. then if he had been bred al the dayes of his life at home, and parents ordinarily do think themselues ho­noured by it, and are glad of it; much more when God calleth anie of them to his seruice: And consequently parents ought to be very willing that anie of their children may serue in so heauenlie a seruice,The grea­test prefer­ment that can be, to serue God. not bringing them vp into the tem­ple, as Anna did her Samuel, but as it were into heauen itself, there to be dedica­ted to the diuine seruice with the Angels. For Religious people wayte vpon God with the Angels; in which respect also their parents themselues haue greater ho­nour and happines by them, then if they had remayned in the world. Thus sayth S. Iohn Chrisostome, and is certainly in the right.

15. For if Christians haue that Faith and light in them, which their name ma­kes shew of, they should not only not be sorrie, but greatly reioyce both in their sonnes behalf, and their owne, that God doth vouchsafe to do them so great a pleasure, as to take a child of theirs into his seruice, seing to serue him, is to raigne. For to seeke no further, wheras the AEgyptians anciently did worship a Cro­codile for their God, if it had hapned at anie time, that anie of their children was deuoured by a Crocodile, they thought it a heynous offence, to shead so much as one teare for him, rather they made great signes of ioy, and were wont to make it a Holiday, as if they had receaued in it a great benefit. In what blindnes there­fore is that Christian, that shal mourne if a child of his be called to the seruice of the true and liuing God, being called not to death, and so miserable a death, but to the happiest and pleasantest life that can be?

S. Basil pre­fat. in As­ [...].16. Wherefore let vs giue eare to the wholesome and reasonable aduise of S. Basil: ‘Seing, sayth he, so great rewards are offered them that follow the warfare of Christ, let fathers willingly permit their sonnes, and mothers their daughters, to come to him and bring their children cheerfully themselues vnto him, and let them reioyce at the hope of immortal goods, wherof they shal be partakers togeather with their children, and endeauour to haue them their patrons in the sight of God. Let vs take heed, I beseech you, least we sh [...]w ourselues to be too streight-harted in this vnseasonable loue of our children; and let not the la­bours fright vs, to which they seeme to go, but rather reioyce that they shal meete w [...]th so great glorie Let vs offer to God, that which we haue receaued of him, that we also may haue par [...] of the glorie and commendation of our children, offe­ring ourselues togeather with them.’ For they that proceed in this cheerful manner,Ps 115.15 Deut. [...]. secund 70. and perseuer thus constantly, may haue that of the Psalme fitly sayd of them: Blessed are you of our Lord, who made heauen and earth; and may pray as Moyses: Lord blesse their works; breake the pride of them, that haue resisted them.

An answer to them that say, they cannot know when it is a true vocation of God. CHAP. XXXVI.

THere remayneth yet a question and doubt, not vn­like to that which we find propounded in the Psal­me: Manie say who wil shew vs good things? Psal. 4.6. And we may answer with that which followeth in that verie Psalme: The light of thy countenance, ô [...]ord, is signed vpon vs. For we shal meete with some, that while they are breeding these wholesome purposes of a Religious life, perswade themselues that they are inwardly so disposed in mind towards God, that if they knew certainly his blessed wil, they would readily follow it; but they pretend, it doth no [...] cleerly appeare vnto them, what his wil is. And some indeed say so from their hart, others take it as a colour to shadow their im­perfection; because in verie truth it goes against the hayre with them, to breake with the world,The voca­tiō of God is playne. Bern de Con­uers. ad cler. and 2. and forsake the pleasures therof. Both must be in­formed, that the calling of God, is not so secret and hidden a thing, but rather playne and casie to be vnderstood, wherof S. Bernard is witnes, who sayth thus: Most certainly the conuersion of soules, is the work of the voice of God, and not of man; and there needs no great labour to come to heare this voyce: ‘It is rather a labour to stop thy eares that thou mayst not heare it. For this voice offereth it self vnto vs, it presseth-in vpon vs, and ceaseth not to knock at euerie man's doore. For it is not only a voice of vertue, but a ray of light, shewing men their sinnes, and togeather lightning the hidden things of darknes.’

2. Which testimonie of S. Bernard, is seconded by plaine and euident rea­son; because God calling vs to the intent we should come vnto him, his calling were in vaine, vnlesse he called vs so, as we might vnderstand him. For what Maister, doth euer giue order to haue a thing done by his seruant, but he deliuereth his mind so, that he may be vnderstood by him? And they that teach in schooles, their busines being no other but to instruct and informe their schollars, must not only deliuer such things as their schollars may be capable of, but also in the manner of their deliuerie, they most frame themselues to their cōceit and abilities, and if need require, o [...]ten repeate the sa­me things ouer and ouer againe, & explicate that which may seeme obscure vnto them; and if they proceed not in this manner, it is a fault in them, which fault cannot be in God And though this be most certain, yet I wil heer set dow [...]cer­tain rules and directions, [...] may leade vs to the truth of this busines without danger of mistaking, if [...] declare, what errours and dangers are to be auoyded in it.

[Page 574] Rashly to runne vpō a setled course of life, is a great abuse.3. First therefore, wheras the setling of a man's self in a course, which must last al the dayes of his life, is one of the greatest businesses, which a man hath in this world, and which needeth best aduise, we see notwithstanding that commonly men carrie themselues more carelesly and ne­gligently in this, then in anie other thing; though in anie other busines, if through negligence or ignorance the matter be mistaken, the losse reacheth no farther then that particular thing; wheras if we erre in this, the whole course and frame of our life must needs hang awry, this being as it were the hinge vpon which it must beare. And yet commonly men are so care­lesse of this point, that they rush into what course of life soeuer comes next at hand by chance, or fal presently vpon that which the least occasion or hope of commoditie presents vnto them. Some carried with the streame▪ of the world, take the way which seemeth to leade most directly to honour or wealth, perswading themselues that, that is best, because commonly people are so perswaded. Others taking example by their parents, and fol­lowing the principles which they instil into them, take the same course, which they haue done before them, and in that which they are borne, in that they continue al their life time; Which is al the reason which most men haue, why they apply themselues, some to the Law, others to the studie of Physick, others to serue at Court, or in the warres, or to traffick and marchand it; and to be short, there is so litle choice made, or aduise, and counsel taken in this busines, that it is an vsual thing among al sorts of men, to leape into that which is next, or which they take a phancie to, be it what it wil, or which some chance, or accident or other hath cast vpon them. Which rash and casual manner of procee­ding makes that it is no wonder, to see most men repent themselues of the course of life which they haue vndertaken, or if they doe not re­pent themselues, yet they fal into infinit errours by reason of it. Wheras if they would vnderstand what reason is,The groū de [...] vpon which we should settle out resolutiōs. first when they come to yeares of discretion, or not long after, they should take leasure, to bethink them­selues, and seriously to consider, what is the end of man for which he was created, to wit, for eternal glorie, and how this glorie is the thing which we must al seeke after; and wheras the seueral courses and occupations of this life, are not only necessarie for the vpholding of this common wealth of the world, but are wayes also to that eternal glorie, for which we are made, euerie one must make choice and enter vpon that w [...], which may best leade him to the final end of that eternal Beatitude, and may be most pleasing to our soueraigne Lord and God, which is the cheefest thing we ought to a [...]me at, and indeed the vpshot of al. For it is not the part of a seruant, such as we al are, nor can it belong vnto him, to enter vpon what place or office in his maister's house he wil himself, but to take that which his maister ordaineth for him. And this which euerie man ought to doe when he first comes to yeares, and in that crosse-way, as I may say, at which he then arriues, if he haue not done it then, and consequently haue fallen into some errour in the choice which he made of his course of life (if it be not such a state as matrimonie, or some other which cannot be altered, by reason of the obligation annexed vnto it) he must proceed, as in al [Page 575] other errours, rather to correct them, then to goe further on in them: for it is better to be at some losse by going back againe, and sit downe with it, then by stil going forwards in our former errours, be farther and farther from remedying them.

4. Wherefore,Indifferen­cie neces­sarie be­fore we choose. to the end we may at first settle our estate as it ought, or afterwards take the right course in altering it, if anie alteration be to be made in it, first we must bring ourselues to an Indifferencie, and so quiet our mind, that we hang not more after one thing then after another, but desire meerly to fulfil the wil of God, what soeuer it be. For so it is the dutie of a good seruant to doe, as I sayd before; and if he carrie not himself in this manner, he cannot be sayd to seeke the wil of God, but his owne. But whosoeuer doth this, shal quickly see the heauens cleer of al cloudes, and receaue the light from God, which he desireth. And this is a rule which Climacus also prescribeth in these words: ‘In searching the wil of God,Clim grad. 26. we must needs dispose ourselues so, as al our owne wil cease, and leane on neither side; for when it shal be wholy purged of al self-affection, then it wil be fit to receaue the inspirations of God.’

5. Another rule is, that we must not in this busines desire or expect Re [...]uelations or Miracles,VVe must not expect Miracles or Reuela­tio [...]s. or anie extraordinarie signe or token aboue the course of nature; because God hauing giuen vs by nature an vnderstanding and the light of Reason, which togeather with Faith and the Grace of God doth sufficiently shew vs, what is fitting for vs to doe for saluation, his pleasure is, that we make vse of that light, and by it he speaketh and ma­nifesteth vnto vs, what he wil haue vs to doe. Wherefore they mightily mistake themselues, who, when they aduise vpon these things, would haue an Angel come to them from heauen, or at least require some such signe of the wil of God, as may be altogeather vnquestionable. For we ought not to doe thus, nor desire anie thing beyond the ordinarie custome and manner of proceeding of God with men. And the manner of proceeding of God is, that though he assist vs with his light, it is the light of Faith, not of cleer sight, and consequently there remaineth something that is obscure in it. And S. Ignatius, Reuelatiōs rather to be desired for to re­mayne in the world. the Father and Founder of our Order, was wont to say a thing which is both true and prudently obserued by him, and worthie to be noted, that, if we were to aske signes of God, we should rather aske them and desire more euident signes of his wil, to remaine in the world, then [...] embrace the Euangelical Counsels. For our Sauiour himself hath euidently exhorted vs to his Counsels, and on the other side layd before vs as eui­dently the excessiue dangers and difficulties which are in a secular state, and in wealth, and honour which the world is so greedie of; so that, if we wil conclude righ [...], reuelations and extraordinarie tokens of his wil, are to be required rather, for a man to venture vpon the world, then to enter into Religion.

6. Moreouer,Two kinds of voca­tions. as our soule hath two powers; Wil and vnderstanding, so commonly there be two kinds of vocation; The one, when our wil is inflamed with the loue of a Religious life, and a man finds himself carried vnto it without stop or stay, or making any question of it, but goes on [Page 576] with exceeding pleasure in thinking of it. The other, when our Vnder­standing is enlightned, and therin we discouer the vanitie and dangers of this world, and see cleerly on the other side the quiet, the safenes, the vnualuable treasures of a Religious life, though perhaps our affection be somewhat dul, and not so readie to follow that which reason shewes vs. This second manner of vocation, to say the truth, is the better of the two; and more generally approued by those that are wise and experienced in these businesses, then the other which consistes only in a seruent motion of our wil; for being grounded in the light 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.

A man may be truly cal­led, though he find no violent motion.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 lu [...]pish and earthlie condition of our nature, wil not suffer vs to moun [...] 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.

Particulars about our [...]oyce.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?

Retiremēt necessarie.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 m [...]st not t [...]i [...]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,And a gen [...]l con­fession. that they may haue th [...] [...]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 [Page 577] 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,And prayer. 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,S Bernard. epist. 107. 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 o [...]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,And a re­soluti [...]n to doe that vvhich God shal tel vs. 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 h [...]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 [...]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,Psal 110.10 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 S Greg hom. 23 in E [...]ag. 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,A motion to Religiō cannot but be of God. S. Tho. op. 17 c. 10.2.2. q. vlt. ar. vlt. 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 posi [...]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,Psa. 142.10 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 cōscience, he hath no sinister end in it,1. Io. 4.1 [...] 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 intētio [...] people offer themselues, do wel to try their spirits. And he saith further, that if it should happen that Sathan trāsfiguring himself into an Angel of [Page 578] l [...]got should moue vs to Religion,Those vvhom it doth belōg to, to try spirits. 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 is our ene­mie; secondly because though the Diuel should moue vs to Religion, he alone could neuer moue vs so effectually, vnlesse God did inwardly draw vs; and concludeth, that a thought of entring into Religion euer comes from God, by what meanes soeuer it come into our mind.

11. This is the doctrine of S. Thomas, and that his onlie authoritie may not carrie it, we may confirme it by reason; because, as Cassian writeth, wheras our thoughts rise from three heads or fountaines,Cass. coll. 1. c. 19. Three spi­rits that may moue [...]. to wi [...], either from a good spirit, or from an euil spirit, or from our owne spirit; We may easily vnderstand, that thoughts of mortifying our flesh, of forgoing our freedome, of taking vp our Crosse, cannot be from our owne spirit, because nature doth abhorre and shanne al austeritie; much lesse can they be from the Diuel; for what hath he to do with perpetual Chastitie, with Obedience, with the voluntarie humiliation of ourselues, he being the Prince of pride, and nothing more hateful to him, then these vertues? And if this wicked spirit cannot moue vs to anie particular vertue, as to the loue of God, to a greater faith, or hope in him, or to true and solid humili­tie, no more then ice can be cause of fire, or fire of ice, much lesse can he moue vs to that vertue, which in a manner comprehendeth al vertues. If anie bodie feare,It can be no s [...]ght of the Diuel, to [...] Religion. [...]ac. 11.15. least the Diuel do it out of craft, and for some sleight which he hath in it, that he may afterwards worke vs some greater mis­chief; this is also a great errour, much like to that, in which the Iewes were, that absurdly and impiously obiected to our Sauiour: In the Prince of diuels he casteth out diuels: And they must be answered with the answer which our Sauiour gaue: That Sathan cannot diuide his owne kingdome; for so he should do in this, if he should go about to thrust sinne out of a man's soule or, which is al one, bring a man to a place where he may easily get out of it. He is not such a foole, not so little skilled in this warre against soules, as to let go the prev which he hath in his claw [...]s, and to suffer it to saue itself in so strong a hold, and a place which doth so much annoy him, and he himself to help him forward to that place, vpon hope that he shal reco­uer him afterwards with greater gayne. Seing therefore this is but an idle and foolish feare, and of such only as know not the deuises which the Di­uel hath, it remayneth necessarily, that it must be the good spirit to whom we owe the beginnings, and the proceedings, and perfection of so great a work.

[...]12. If anie man obiect, that some fayle and go back from the course which they haue begunne; and therefore they were not called of God, because the coun [...]l of God remayneth for eue [...]; S. Thomas shal make an answer for [...]s whose words are these: Not al that is of God, is eternal: for if it were so, God should not be the Creatour of things corruptible; [...] [...].11. S Thom. [...].2.q. vlt. art. [...]. which was the he­resie of the Manichees. And as it is in nature, so it is in grace; for grace is giuen vs so, as while we liue in this pilgrimage, we may leese it, because we haue freedome of wil, which as it might haue reiected the heauēlie guift, when it was [Page 579] first offered, and so not receaued it, so it may cast it away when it hath receaued it. And therupon S. Thomas concludeth, that the thou [...] of entring into Religion needeth no probation, whether it be of God or no; but whos euer feeleth such a motion in his soule, must admit of it, as of the voice of his Lord and Creatour, and a voice which tendeth wholy to his good and benefit.

13. I haue been the more willing to enlarge my self in this matter, because if it be once agreed, that these holie and wholesome thoughts cannot proceed from the craft of the Enemie, nor from our owne natural inclinations, but of the sole goodnes and liberalitie of our Sauiour IESVS, it cuts off a great part of the occasion of feares, and doubts, and demurres in the busines. And that which I sayd before, followeth euidently, that long consultation about it, is not only vnprofitable, the thing being so cleer in itself, but very dangerous, because it giueth scope to the Diuel to play vpon vs the longer. [...] to be called to counsel. It followes also, that when we are in deliberation about this busines, we must not cal our carnal friends and kindred to counsel (which both S. Thomas and al others with [...] y [...]t consent del [...]uer) both because the natural affection which they haue, hinders them that they cannot see truly, how things stand; and because, as our Saui [...]ur him­self sayd,Matt 19.11. not al receaue this word; that is, al are not capable of it. And what aduise can they giue in a busines which they doe not vnderstand: Wherefore, as if a man be to build a house, he doth not cal paynters or gold-smiths to counsel, but maister-carpenters or masons; and if a man be sick, he doth not send for Lawyers to aduise with, but Physicians, and those of the best; and as in al other things we take the opinion of such men as are most versed in the thing we aduise about, so in this great work, being to build a spiritual house, which may stand against al winds, and weather, and flouds, and to attend to the cure not of our bodie but of our soule, shal we goe and aduise with them, that either haue no iudgement at al in these things, or are preiudicated with the seueral affection wherewith they are corrupted? It is therefore to be imparted only to ver­tuous men, and, to speake truly, to them principally that haue gone the way before vs, that is, to Religious men, who hauing had experience of it, are the better able to direct others vnpartially in it, and shew them how to proceed without errour. For were it not wonderful follie and madnes, if a man had a iourney by sea, or land, to take such a guide as neuer went the iourney in his life, when he may haue his choice of manie, that haue done nothing els al their life-time?

14. A fift rule in this busines is,Al voca­tions of God are not alike. that al vocations of God are not alike, and that there cannot be one rule giuen to measure them al by, so as a man may say, it is not a good vocation, because it agrees not with this rule. God is richer t [...]en so, and more plentiful in his counsels ouer the sonnes of men, and drawes them vnto himself seueral wayes; and men themselves being of such seueral dispositions and natures as they are, and hauing so manie different exercises and customes and fashions, it agreeth best with them to be brought to God by different meanes. For as fowlers haue not one kind of net, nor one kind of bayte, to catch fowles, but some for one kind, and others for others, as they know the humours of the birds are: so God bendeth and applyeth himself to the seueral natures of men, both for their benefit, to winne them the [...] to [Page 580] himself, and to keepe the sweetnes which is fitting in his fatherlie prouidence ouer al. Wherefore as he called P [...]ter and Andrew from their boates, and Matthew from the Custome-house, because the one was a Publican, the others fishermen; and tooke S. Paul in the heate of his zeale of persecuting the Church, because that was then his humour: so in al Religious vocations, one is called vpon one oc­casion, and others vpon others, and some also out of the midst of their sinnes. ‘Which manifold wisedome of God,Cass Coll. 13. c. 15. & 17. Cassian among others admireth, dispensing (as he speaketh) the saluation of men with different and vnsearchable pietie, and bestowing the largesse of his grace, according to euerie one's capacitie, diuers, & innumerable, and vnsearchable wayes; while he quickneth the course of some, that goe willingly and silently on, to greater feruour; some that were vnwilling, he compelleth against their wil; heer he helpeth to fulfil that, which we profitably desired; and there he inspireth the verie beginings of a holie desire; which manifold largesse of the Diuine dispensation the Apostle considering, cryes out: O height of riches of wisedome and knowledge of God!’ How incomprehensible are his iudgements, and his wayes vnsearch­able!

Examples of seueral vocations.15. And it is easie to see, that this which Cassian saith, is true, if we con­sider what occurrences of place, and time, and other circumstances God hath made vse of, to bring people vnder this his blessed yoak of Religion. As that which S. Hierome writeth of Paul the first Hermit, that going by chance into a denne or caue of earth to hide himself from the rage of Decius and Valerianus, S. Hierome in vit [...] Pauli. that persecuted the Church of God, after he had been there a litle while, began to take a delight in that solitude;Paul the first Here­mit. and that which he began of necessitie, he continued willingly, and perseuered in it al his life-time. The angrie humour of the yong Prince Arcadius was the occasion, why that great Arsenius, who afterwards was so great a Saint,Arsenius. then Maister to the yong Prince, forsaking the world gaue himself wholy to the seruice of God; for while he sought to put his bodie in safetie, he found the much more deceitful safetie of his soule. What shal I say of Paul surnamed the Simple,Paul the Simple. who taking his wife in adulterie, forsooke wife, and house, and al, and went strayt to S. Antonie, in whose schoole he came in a short time to great perfection of sanctitie. That which we reade of Abbot Nutius, Nu [...]us. a famous holie man, is yet more admirable; for while he was yet a Heathen, and a notable theef, he went on a time to robbe a Monasterie of Nunnes; and getting vp to the top of the house, there he fel asleep, and saw in his sleep a King admo­nishing him to desist from his wicked courses; wherupon he presently desired to be Baptized, and betooke himself to a Religious course of life, and therin came to that sanctitie, that besids other miracles, like another Iosue, he caused the Sunne to stand. The like is recorded of Moyses a Black amore,M [...]yses a notable cutter and murtherer, that being once in danger of his life, he fled into the next Monasterie to saue himself, and there strucken with remorse of conscience and feare, tooke vp his rest,S. Romual­dus. and neuer parted thence. An accident also brought S. Ro­mualdus to a Monastical life, wherin he so much flourished. For his father S [...]gius (who afterwards became a Monk vpon his sonne's example) hauing killed one of his kinsmen vpon a deadlie quarrel, which he had against him, lay close for some dayes in the Monasterie of Classi [...]; where Romualdus partly by [Page 581] the good admonitions of one of the Monks of that house, partly by the aduise of S. Apollinaris that appeared twice vnto him, resolued to forsake the world; so that the murther which his father had committed, in which he also had some hand, was the occasion of so great good.

16. But nothing is more admirable in this kind,Ayong the [...]f. then that which Sophronius, a graue and ancient authour, recounteth of a yong man, that seing a noble Ladie buried in rich attire, out of couetousnes attempted the next night to breake open her graue, and steale away her apparrel; but the woman rising-vp sud­denly, layd hold of his hand, and rebuking him very sharply, threatned him withal, that she would neuer let him goe, but there he should dye with the stench and ordure of the place; yet at last vpon the wonderful earnest sute he made vnto her, she told him, she would let him goe, vpon condi­tion he would promise her faithfully, to enter presently into Religion; which he both willingly promised, and speedily performed; for from the graue he went strait to a Monasterie, where the Abbot, whose name was Iohn, admit­ted him, and related this whole storie to Sephronius not long after it hapned; adding moreouer, that the man wept so bitterly, when he came vnto him, that his teares were witnes sufficient of the truth of so rare a miracle; and the happie successe declared, that this also was a true and wel grounded vo­cation.

17. What shal I stand recounting the infinit multitudes of them,It is not despaire but God that cals people by [...]. that haue been brought to Religion by houshold-afflictions and calamities, by sicknes, by some wrong or other receaued in their estates, or in their persons and good name, and by other inconueniences which haue hapned vnto them in the world? People commonly are wont to censure them, as if they entred out of despaire, and not as moued of God. But they speake ignorantly, fixing their eye vpon that which is without, and not seing the inward grace of God. For in truth, neither pouertie, nor sicknes, nor anie worldlie affliction is strong enough to pul a man out of the world, and bring him to Religion: But if a man enter, and enter in that manner, and with those intentions as he ought, it is certain, that the wisedome of God doth outwardly indeed vse that as an instrument, sprinkling world [...]ie things al ouer with gal, to withraw a man's hart from them; but in­wardly he giues him his light and the knowledge of his truth, which pulles him from his former estate, and brings him vnto his holie Mountain, and into his tents. And we proue it euidently thus. For how manie be there and haue alwayes been, that oppressed with like pouertie, sicknes, and calamities, haue neuer had notwithstanding the least thought of entring into Religion, but rather haue stuck the faster to the world? What is the reason therefore, that they saued not themselues out of that ship-wrack, and these escaped, but that these had the help and hand of God to draw them out?S. Hierom [...] Epist. 34. S. Hierome vnderstood the truth if this point very wel, and vseth this argument among the rest to Iulian, in his long and eloquent Epistle, which he wrote vnto him, to per­swade him to forsake the world. For wheras he had buried two of his daughters almost at a clap, and besides lost his wife, and suffered much in his temporal estate by inrodes which the enemie made into the countrey, S. Hierome maketh vse of al this, and telleth him, that they are warnings from God, who as [Page 582] it is written of the children of Israel,S. Macar [...]u [...] [...]m. 32. instructeth him with stripes and sorrow, And S. Macarius also in one of his Homilies obserueth, that it doth often happen, that God handles a man roughly with miseries and afflictions, that being otherw [...]se too much wedded to the loue of earthlie things, and seing al things f [...] crosse vnto him, he may beginne a discourse thus within himself: Since I cannot haue my wil in the world, behold I quit the world, and betake myself to God, wholy to serue him; and at last he thanks his il fortune, because by that occasion he was drawne to the sweet yoak of our Lord.

C [...]s [...]. Coll. 3. c. 4.18. And Cassian reckoning three kinds of vocations, placeth this in the last place, when by losse of goods or by death of friends, or by other such ac­cidents, they that refused to follow God in prosperitie, are compelled to follow him by aduersitie, against their wils, as the Hebrewes, of whom it is written in the Psalme:Ps. 77.34. When [...]e killed them, they sought him, and returned vnto him; and early in the morning, that is, speedily, without delay, they came vnto him. And addeth, that though this kind of vocation seeme to be the meanest and of least esteeme, yet men of great perfection, and great feruour of spirit, haue been called by it, and haue been nothing inferiour to others, that entring vpon the seruice of God vpon nobler principles, haue brought their life to an end with great commendation.God some time, catcheth m [...] by a holie craft. Clima [...]us sayth excellently wel, that it is the fashion of God sometimes to catch men by an honest kind of craft, and draw them in by a wile, to saue their soules. His words are these: Let vs not contemme some that renounce the world without anie great consideration, because the spirit doth sometimes piously deceaue soules.Cl [...]m. gra. 1. ‘For oftimes such a renunciation hath better successe then another which came vpon more aduise; as the seed, which fals from the hand of the husbandman where he doth not de­sire it should, groweth sometimes better, then where it was sowed of pur­pose. I haue seen some, that haue gone into a Monasterie with no holie intention, but driuen by necessitie, who afterwards were taken with the great wise­dome of the Abbot, and the milde conuersation of the Monks, and God giuing them the light of grace, they arriued to an eminent state.’ Thus saith Cl [...]ma [...]u [...].

19. The last rule, which we haue to set downe, is about the comparing of Religious Orders among themselues,Which [...]. so to make a right iudgement of them; for this also is necessarie, and requires an vnderstanding that is iudicious. For though in embracing a Religious course in general, we cannot erre, as I haue shewed, yet in choosing this or the other particular Religion, we may erre, & the Diuel may put manie mists in our way. For oftimes when he sees a man desirous of perfection, he puts a course in his phancie, where perfection is not followed, as it should be, that the good desires, which he had, may come to nothing; oftimes with preposterous feruour he egs him on to take more vpō him then the strength of his b [...]die is able to beare; and finally al his deuises tend to bring a man to doe either too much, or too litle. Wherefore that in the choice of a particular Insti­tute we be not drawne into errour, two things are to be discreetly weighed. First, whe [...]her the Institute itself be perfect; and secondly, whether it be perfectly and carefully obserued. For though a Religious Familie haue neuer so holie Rules and orders in it, if they be not kept, or if few doe keepe them, the holines of their [Page 583] Rule is to litle purpose; and no man ought to be so confident of himself, as to hope to beare himself vp against the multitude, and to keepe the right way where the rest goe wrong. And consequently a man must not so much consider, which Order is most renowned for antiquitie, or for memorable acts in times past, or for the members of holie men that haue been in it, but which now at this present is more holie, more obseruant of Religious discipline, and more ful of that first spi­rit, wherewith the Order was begun and founded.

20. And if we be desirous of some signes to direct our iudgement in this kind,What par­ [...]icula [...] [...] to be [...] ­sidered. we may consider these things following. First, if there be an exact order obserued, that no bodie haue anie thing in priuate to himself, neither money nor anie thing els, but al things be kept and serued out in common. Secondly, if there be chari­tie, no contention, no hanging off from one another. Thirdly, if ambition be wholy excluded, and al pretences and proiects for preferment and honour, and rather such employments declined, as carrie a shew of greatnes and auth [...]riti [...]. Fourthly, if obedience to Superiours be kept entire & inuiolable without exem­ptions. Fiftly, if the Religious be seldome permitted to deale with their carnal friends and kindred, and not but vpon some spiritual occasion. And finally, if they be zealous of the good of soules, and for that end spare no labour or paines that is requisite. These are the chiefest and most important things, which are to be looked into. Other things, though of lesse moment, are not also to be neglected; as the greatnes of the Order, if it abound in good subiects, if it be spred farre and neere, if it haue people in it of diuers nations. For so it must needs abound like­wise in learning and wisedome, and haue greater helps to effect that which it doth vndertake, and more store of good works, by the communication wherof euerie particular man of the Order hath the greater benefit. As a fire is the greater, the more store of wood is layd vpon it, and the wood itself takes the easier, and burnes the faster, and makes the more lightsome fire, when there are manie sticks togeather, then when they are layd one by one. Though al this is but extrinsecal; that which I sayd before of the perfection of euerie Institute, belongs to the es­sence and substance of it. And because in Perfection there be manie degrees, if we wil know how to compare them one with another, we must take S. Thomas in our way, who answereth the question in these words: The greatest perfection of a thing, S. Th. opus. con. imp. re [...]g. c. 1. consisteth in attayning to the end, which it hath.

21. Wherefore, to value the perfection of euerie particular Iustitute, we must weigh two things: First, whether it haue a nobler end; and secondly, whether it haue meanes accordingly more proportionable for the attayning of that end,The [...] chiefly [...]o be co [...]si­dered. be­cause the more perfect the work is, to which a course of life is ordained, the more worthily we must esteeme of that course; and likewise the more effectual and abundant meanes it hath for the effecting of those works, the better is the Insti­tute, and the more to be preferred. But because no man can begin a new life, vnlesse he repent himself of his old, and consequently euerie Religious Order, in that it enters a man vpon a new course of life, is a state of pennance, therefore we may make a third compa [...]ison of Religious Orders among themselues, in matter of pouertie austeritie of life, and al kind of corporal afflictions, though the two first comparisons belong more to the nature and essence of Religion, and by them we must iud [...]e of the greater or lesser perfection which is in them, both because per [...]ection consisteth more in inward iustice, then in outward restraint, & because [Page 584] outward austeritie may vpon occasion hinder some greater good, specially for the help of our neighbour. And al this in a manner is S. Thomas his discourse, which for these generalities may be applyed to find out the true value, and make a true iudgement of the dignitie of euerie particular Order.

S. Greg. lib. 6 [...]n lib. reg. c. 6.22. And that which he sayd last, concerning austeritie of life, may be confirmed out of S. Gregorie, where he sayth: ‘It is of farre higher desert, to keepe our wil al­wayes subiect to the wil of another, then to weare away our bodie with great fa­stings, or to slay ourselues by compunction in a more retired sacrifice.’ But to re­turne to the rule which S. Thomas giues for the valuation of Religious, that which he writeth in another place,S. Th [...]. 2.2. q 188. ar 6. is also to be considered as pertayning to the same rule: that the Religious which are ordayned to teach & preach, are the first in rank among the rest; because these workes proceeding from the abundance of Con­templation, comprehend both Action and Contemplation.Three tāks of Religious Or­ders. In the second rank he placeth those, which attend only to Contemplation; and in the third, those which are altogeather in Action. And among those of the same rank, they are more ex­cellent, that haue more vniuersal employments, and better rules and orders; as for example, if they haue more and better meanes to assist their neighbour, and so of the rest.

Another errour.23. Finally, we must also apply a cure to their errour, that when they are in de­liberation about the choice of a Religious course, decline of purpose those Or­ders, in which they see there be manie rare men of excellent parts, because forsooth they shal be no bodie, and leane to those courses, where there are but few men of learning or other qualities, thinking that there they shal be in their kingdome. Which, to speak the truth, is but an absurd and foolish kind of ambition, special­ly in a busines which should be farthest off from it, and therefore also we shal not need to spend time in confuting it, but content ourselues with mentioning it; only I thought good to relate what passed with S. Anselme in this kind.S Anselme. For when he was thinking what place he might best choose for the course of Religion, which he intended, two Monasteries offered themselues to his consideration: that of Cluni, S. An [...]o [...]. 2. part h [...]st in. 16 c. [...]. where there was no practise of learning, and that of Becque, which was famous for learning. He was loath to put himself into that of Cluni, be­cause hauing bestowed some time in studie, he saw al would be lost, and on the other file, in Becque he feared that among so manie learned men he should be of no esteeme. And these were his thoughts at that time, when, as afterwards he was wont to say of himself, he was not yet tamed, nor had not the contempt of the world grafted in his mind. But reflecting vpon himself, he sayd thus to his owne soule: ‘What? Is this to be a Monk, to desire precedencie of others? to be am­bitious of honour & renowne? Choose therefore rather that place, where for the loue of God thou mayst be behind al, where thou shalt liue in obscuritie, and be t [...]e last and lowest of al. And with this resolution, which doubtlesse was from God, he chose the Monasterie of Becque; but the euent was farre beyond his expec­tation.’ For his liuing among so manie learned men, was not only no hinderance to his learning and fame, but growing dayly in learning, he grew also more fa­mous then he was in the world; which hapneth also most commonly to others.

The Conclusion of the whole Work, to Religious people. CHAP. XXXVII.

Hauing now discoursed at large of the riches and manifold commodities of a Religious course of life, and taken a ful view of the worth, and dignitie, and beautie of it in the sight of God and man, and shewed withal, that no earthlie thing for pleasure and sweetnes is comparable vnto it; It is time to consider, what effect al this togeather ought to work in the mind of him,The bene­fit R [...]l [...]gion to be highly esteemed. that findes himself inuironed with such a world of blessings, powred forth so largely vpon by the bountiful hand of God, who is sole Authour of them. For if profit alone, or in matter of profit one single be­nefit, one point of gayne, specially if it be eternal, ought to be aboue measure estee­med; what shal we say of such an infinit number of spiritual commodities, and to­geather with these commodities, so manie noble and vndoubted titles of true ho­nour, and finally such abundance of solid ioyes and cōforts? For God in this great work of Grace hath proceeded as in the principal operations of Nature, vpon which the conseruation of euerie particular thing in his kind depends; for besides the necessitie which is of them, he hath plāted in itching pleasure in them, to draw his workes neuer to cease, neuer to be wearie of that kind of operatiō. And in like manner hath he contriued this wholesome forme of liuing, that though it be in itself somewhat austere and bitter, yet the wonderful benefit which comes of it, makes it worthie to be desired, as a medecine in sicknes, and againe he hath so sea­soned it with ioyes and comforts, that though it were not so profitable, it is not­withstanding to be infinitly loued for the sweetnes which is in it, and to be pre­ferred before al mortal comforts.

2. Which seing we haue made plaine to euerie bodie in the discourse of these three Bookes, with what disposition of mind is it fitting we should entertaine and make vse of so great and so vseful a blessing? In my iudgement three things may be required of vs,Three things required of al Reli­gious peo­ple. which are heads and fountains of manie others. First, thanks­giuing for so great a benefit; secondly, a careful endeauour dayly to encrease in perfection; and finally a diligent and watchful custodie of so ample and so rich a treasure. First therefore, as I sayd, the greatnes of the benefit requireth a thank­ful mind. For if in euerie litle curtesie, which one man doth another, it is held a kind of inciuilitie, not to returne a man thāks for it; how much more vnciuil must it needs be,Grati [...] [...] & Thanks­giuing. not to be thankful to God, for so rare & diuine a thing? specially seing the Maiestie of God is so great aboue man, that the least thing which we receaue of him, must needs be an inestimable curtesie. And this thankful mind inclu­deth manie things; it includeth knowledge, it includeth memorie, it includeth loue and good wil, it includeth finally ioy euerlasting. For vnlesse a man know and vnderstand, what is giuen him, he cannot be thankful for it; if he know it, and quickly forget it, he is equally vnthankful: but if a man know it and remember it▪ he cannot but be inflamed with excessiue loue of God, because he cannot but loue him that is so good, and so manie [Page 586] seueral wayes good to him, and finally seing himself so loaded, so enriched, so adorned with his liberaliue, he cannot but reioyce, and excessiuely reioyce at it. But because al depends vpon the knowledge of the greatnes of this benefit, the first thing that we must perswade ourselues of, is, that this vocation to Religion is absolutely the greatest and the soueraignest benefit, which God can bestow vpon man in this life.

[...] the [...] that God [...] life.3. For what can a man desire more? Honour, or wealth, or learning, of elo­quence, or to be soueraigne Emperour of the whole world? But al this is corpo­ral, and consequently perishable and lile worth. That is only great, which is great in the sight of God, such as spiritual things are: Now of these spiritual things, of vertue, or whatsoeuer other goodnes▪ what is there that aboundeth not in a Religious state? so that he that hath that state, hath al. Which is that which S. Bernard so much extolleth in one of his Sermons in these words: And first he created thee with the rest,S. Bernard [...]. and among the rest he created thee not without a sin­gular prerogatiue of honour. After this againe, that infinit Maiestie inflamed with excessiue loue of thee, redeemed thee. So easily with a word, as he created thee? No, but he wrought thy saluation in the midst of the earth thirtie yeares, was nayled to a Crosse, condemned to die, adiudged to be a mockerie. But towards vs he hath added another special benefit, in that from the broad and spacious way which leadeth to death, he hath drawne vs with his finger, & placed vs in the coun­sel and Congregation of the Iust. What ought he to haue done more which he did not? Whose breast is of so hard a stone, as not to melt at the multitude of such and so great benefits, powred out vpon vs by such and so great a hand? With reason [...]herefore doth S. Bernard require of Religious people a grateful remembrance of such wonderful guifts, and a memorie inflamed with wonderful loue.

God [...]4. Let vs remember, how mindful God did require the ancient Iewe should be of the benefit of their deliuerie from the seruitude of Aegypt, ordayning the yearlie solemnitie of the Paschal Lamb in memorie of it, to be performed with so manie rites and ceremonies; and he did almost no special thing in fauour of them, for the remembrance of which he did not appoint some certain day in the yeare to be solemnized. We therefore▪ we, I say, hauing been deliuered out of the land of Aegypt, that is, out of the dark and toylesome prison of this world, hauing been fed in the Desert, as I haue shewed, with the most delightsome Ma [...]a, hauing receaued the Law by the ministerie of Angels, to wit, our written Rules, and the wil of God made knowne dayly vnto vs by the light and conduct of our Superiours; how much more iust and reasonable is it, that we should keepe a continual and liuelie memorie of this benefit? And as God tyed the memorie of those ancient benefits, not to euerie ordinarie day, but to dayes that were holie & festiual, to signifie that the remembrance of them must be festi­ual & ful of ioy: so the consideration of this our vocation must be alwayes accom­panied with cheerful ha [...]t alwayes ful of ioy and mirth. For what is there that can contristate a Religious man, if he know his owne happines? for the incommodi­ties which he may suffer, are nothing to the comforts which abound in this state. When Anna bewayled her vnfruitfulnes, her husband Helcana cheered her vp in this manner Anna, 1 Reg 1. why weepest thou? and wherefore is thy hart a [...]licted? Am not I better to thee, then ten sonnes? If one of vs may say thus to another, certainly God may with much more reason say it; for if we haue God, as doubtlesse in Religion [Page 587] we haue him, it is more to be valued, then if we had al the creatures in the world; and the losse of al creatures, is abundantly recompenced by only possessing God. Besides that, in Religiō the noblenes of our spirit purchased by forsaking al things, and consequently contemning them, and liuing continually in the contempt of them, makes that there is nothing vpon earth, that can either seeme so beautiful as to deserue our loue, or so harsh and hateful as we should be afrayd of it. Wherefore, to conclude, if we wil shew ourselues to be what indeed we ought to be, and what God desireth we should be, we must neuer cease from giuing thanks to God, neuer slack or relent in it; and though we can neuer returne him so manie thanks as he deserues, not beare him that true affection for his benefits, which the thing itself requires, let vs notwithstanding employ vpon him as manie, as our weaknes is capable of; and acknowledge at least & confesse, that he hath so gone beyond vs with the immensitie of his guifts, that we shal neuer be able so much as to think sufficiently, what thanks is fitting to giue him.

5. But if we know the true value of this benefit,Desire of perfection. and esteeme it as we ought, it must needs produce in vs the second thing which I spake of, to wit, an excessiue and euerlasting desire of attayning to perfection; so that al our thoughts, al the powers of our soule, wil be continually bent vpon it. For first, this is that which God requires at our hands, whose wil is our sanctification. This his loue demandeth of vs; for it hauing been towards vs so profuse and without stint, we cannot bet­ter, nor in a more bountiful manner correspond to his loue, then if we loue him againe, and adorne and set forth ourselues in that manner, that we may truly de­serue to be loued by him. The state itself in which we are, demandeth it, because it is nothing els but a profession of vertue and perfection. Wherefore, as it is a shame for a souldier to be a coward, and for a student to be no schollar, and men take it as a disgrace to be thought so; so in Religion, where the studie of vertue & sanctitie is only in request, it is a shame to be imperfect, and to follow that busines but coldly,Apoc. 3.1 [...]. it being the thing which our Lord in the Apocalyps so much complai­neth of.

6. Finally, two things, wel considered, wil greatly encourage Religious peo­ple in that which they haue in hand.The riches of [...] not to [...] got with­out labour. First, that al the commodities and pleasures which I haue discoursed of in al this Treatise, are certainly in Religion, & much greater also, then was possible for me to describe; yet they are as gold-oare in the veynes of the earth, which by labour and industrie is to be digged out. For what peece of ground is there, be it neuer so fat & fruitful, which wil bring forth fruit, vnlesse a man tii it, and sow it, and bestow labour vpon it? So these treasures and commodities of a Religious life are great, yet they require a man that knowes them wel, and makes great account of them, and, which is consequent, makes the best vse of them he can,The [...] not gr [...] & labours dayly to encrease them. The other thing which is to be considered, is the easines of the busines, and the commoditie which a man hath of getting perfection, euerie thing being taken away, that may anie way hinder him, and on the other side, al helps concurring to further him plentie of inward grace, and so manie influences & assistances from heauen, that nothing can be sayd to be wanting but ourselues, if we be not holie and perfect. Where­fore we must make account,Hil [...] 6 that the Apostle speakes to vs when he sayth: The earth drinking-in the vaine often coming vpo [...] it (for where doth the heauenlie deaw & raine fal oftener then in Religion?) & bringing forth gras [...]e, commedi [...]us for them that [Page 588] [...], receaueth blessing of God; but bringing forth briars and thornes, it is reproba [...], and a verie curse, whose end is to be burnt. Where, both our happines if we doe wel, and our extreame miserie, if we doe not wel, is set before our eyes. But God forbid such a curse should fal vpon vs; rather he wil giue vs abundance of his holie grace,Ephes. 5.8. that, as the same Apostle exhorteth els-where, because we were sometimes darknes, but now light in our Lord, let vs walke like sonnes of light, and bring forth fruits of light in al goodnes, and iustice, and truth.

Care of keeping ourselues in Religiō7. The third effect, which we spake of, was care, and diligence, and earnest endeauour to preserue so great a good. And we need not stand prouing, that it is fitting for euerie bodie to haue this care; the knowledge of the greatnes of the benefit doth naturally put it into vs; for he that doth throughly know it, wil rather dye a thousand deaths, then let it goe out of his hands, or suffer anie bodie to take it from him. And certainly nothing is more terrible, more lamen­table, more horrible,From whence, & whither they fal, that ne­glect it. more detestable to Religious people, then to fal from such an estate, to be shut out from so great a happines, to be as Adam cast out of Paradise. For it were, as S. Bernard discourseth, to be drawen againe into the wrack at sea, from whence they crept out naked; to fal againe, where they had been half-burned, and hardly escaped; to light againe among the theeues, by whom they were left but half aliue,S Bernard Ep. 111. and by the mercie of God were now reco­uered; and for the souldier of Christ almost in the sight of heauen triumphing, from the gates of that glorie, to returne as a dog to his vomit, & as a sow washed, to her wallowing in the mire.2. Pet 2.22. Wherefore the same S. Bernard doth fitly apply to this purpose that which is spoken in the Canticles to the Spouse in a threatning manner:Cant. [...].8. Get you forth, and goe; and sayth, that God cannot speake to a Religious soule a harsher word then this, nor anie thing that can strike more terrour into it.S. Bern ser. 38. in Can.. Which thou also, sayth he, mayst perceaue, if thou consider wel, from whēce, and whither thou art bid to goe. ‘From whence, and whither dost thou think, but from spirit to flesh, from the goods of the mind to the desires of the world, from the inward quiet of the mind to the noyse of the world, and vnquietnes of outward cares? in al which there is nothing but labour and affliction of spirit. For a soule that hath once learned and receaued of our Lord to enter into itself, and within itself to sigh after the presence of God, such a soule, I say, I know not whether it would think it more paineful or more horrible, to suffer the verie, paines of hel for a time, then after hauing once tasted the sweetnes of this spiri­tual studie & exercise, to goe out againe to the allurements or rather to the trou­bles of the flesh, and seeke after the vnsatiable curiositie of sense.’ Thus sayth S. Bernard, and al spiritual authours with one consent agree in the same.

8. For as he that falles headlong from anie place, the higher the place is from which he falles, the more he bruseth himself; so he that casts himself out of a Re­ligious state, which doubtles is an eminent high estate, must needs breake him­self al in peeces, and crush, and disioynt, and put out of order al the powers of his soule.Matt. 5.13. For, this is that Salt which hauing lost the vertue and sauour which it hath receaued for the seasoning of itself and others, is now good for nothing anie more, and therefore nothing remaineth, but that it be cast forth, and trodden vnder foot by men A iust and worthie punishment, that whom the dignitie of this state before had placed aboue other men, and made him venerable vnto al, hauing lost this ornament, should first become as other men, and then baser then they, [Page 589] by how much greater his offense is, and therefore be contemned by euerie bodie, and made a laughing-stock, and a verie foot-bal to mens tongues.

9. And what doe they, that enueigled with the loosse and fickle pleasures of this world,A misera­ble ex­change. turne their backs to so great a benefit, which God had bestowed vpon them, but that which that wicked & reprobate Esau did, when he sold his birth-right, & moreouer went his wayes contemning that he had sold it? And for what did he sel it? for one dish of pulse. O blindnes of a reachlesse man! that could enter­tayne such a thought in his mind, as for, & togeather with so base, & so ordinarie a dish of meate, to consume & deuoure in a moment so rich an inheritance, to cast away his father's blessing, & al the right of his primogeniture in an instant. But he that at that time made so slight of it, afterwards lamented his losse, roaring out with a great voice, but when it was too late, & in vaine to repent. In like manner, if we compare secular people with Religious, they are indeed both sonnes of God, but Religious are the first begotten, and haue receaued already greater spiritual blessings in the state itself, & if they liue according to their state, they shal receaue a larger portion of the heauenlie inheritance. What madnes therefore is it for a disordered desire of one vnfortunate and base bit of pleasure, to slight & vtterly to cast away such hopes, such present and future entertainements, such commo­dities, such delights, so manie, & so rare blessings, as if another would goe about to take them from vs, they were worthie to be defended with the losse of our liues. What teares, what lamentations, euen in this life wil this short & momen­tarie delight, bought with eternal torment, bring vpon vs?

10. And what shal we say of the wrong which we doe to God,Wrong done to God. when we breake couenants with him, when we forsake his seruice, runne away out of his Camp, when to his face we make more account of the friendship of the world, and the loue of earthlie things, then we doe of his familiaritie and acquaintance? This is the reason why, though God is wont to reserue the punishment of other offences to another world, most commonly he reuengeth himself of this basenes pre­sently; & we see, that ordinarily they that fal from Religion, either liue afterwards in perpetual miserie, or dye suddenly a most miserable death. As one of whom we reade in the Historie of the Franciscans, about the yeare. 1260. who by the Diuel's instigation hauing forsaken his Order and Monasterie, two of the Friars of that Order moued with cōpassion,Seuerely punished. went after him to perswade him to returne againe, but he obstinately reiected their wholesome aduice; they saw an vglie black dog make at him, and affrighted with the sight of him, they cryed out to the misera­ble wretch, to take heed of that infernal fiend; but he being with that more enra­ged, pluckt off his Habit, and cast it from him, and ranne his wayes. ‘And behold, he had not runne farre, when that monster, which, as long as the man kept on his Habit, had not power to annoy him▪ leaped vpon him, pulled him to the ground, and throtled him so suddenly, that the two Friars, though thay made speed to rescue him, found him dead when they came.’ And infinit such accidents haue hapned in al Orders, insomuch that Dionysius Car [...]husianus hath written almost a whole booke ful of such lamentable and admirable misfortunes; and if we would vndertake to set downe al that haue fallen out in our Order, they would make a Volume by themselues, which perhaps may be some bodies work.

[Page 590]11. And yet I wil not omit to mention some few, that haue hapned lately within those two yeares, or litle more. For first it is certain of two, that lo [...]t our Soc [...]e [...]ie, wherin they had spent some yeares, that one of them was not long after wounded to death, and the other, though he were a strong healthful man, in the prime of his youth, was suddenly taken away with a feauer; whervpon an other of ours, whom the Diuel at that instant was solli­citing also to reuolt, meeting his corps, as they were carrying it to be buried, was so da [...]ed with it, that shaking off the temptation which hung vpon him, he resolued to remaine in Religion. A third was a No [...]ice, who de­boi [...]d from that course by a kinsman of his, after a few dayes, which (blinded with the world) he spent in tauernes, in drinking, and al manner of licentious­nes, he and his kinsman, that had deboi [...]d him, with manie others in companie, met with the partie with whom they were at variance, and among so manie swords drawne, these two only were hurt; and the wounds at first seemed but slight; but rankled, and brought them both to their graue in one day, though not with like euent. For he that had forsaken his vocation, as that man that was more guiltie of the two, lost his speech and sense [...] vpon a sudden, and so dyed, without either Confession (which doubtlesse he needed) or anie other Sacra­ment. And almost at the same instant, the other wasted with a strong feauer, in the midst of his youth, though he had at the Sacraments, yet cryed out continually, that he was damned, and could not by anie meanes be drawne from that note. A fourth was as miserable, if not more miserable then he; for not a ful yeare after he had forsaken the Order, he was shot dead with a pistol. And that which hapned to a Priest was as lamentable, for hauing left the Order, he was kil­led with a mattock by one of his Tenants, for certain iealousies. And an other fel mad and cast himself into a cesterne, from whence being two dayes after taken out and knowne, al the Cittie was in a maze, no bodie making doubt, but that hapned so vnto him, because he had left his vocation. Finally about the same time, another that had left the Societie while he was a Nouice, gaue himself ouer so farre to al kind of wickednes, that at last he came to be put to death for it; and when he was to goe to his execution, after he had made his Confession to one of our Fathers, he fel into a great passion of grief, exceedingly blaming himself for leauing this Paradise, as he called it, and protested, that when he put off the Habit of Religion, it was as if he had put off Christ, and set open the gates to al vice. And al this; as I sayd, hath hapned so lately, & to people that are so wel knowne, that of purpose I forbeare to name them, not to vpbraid the dead. It is to no pur­pose therefore, to search ancienter records for the like lamentable accidents, seing we haue so manie feareful ones before our eyes. I omit diuers others, because I wil not be too long in so vnpleasing a subiect. These shal suffise, to shew, how neer this iniurie doth touch God, and how highly he is displeased with it, seing he doth reuenge it with so suddain and so grieuous punishments.

The enor­mousnes of the offēce.12. Though we haue no great cause to wonder at it, if we con­sider, how great a sinne it is to forsake God, when once we haue obli­ged ourselues vnto him by Vow, and as it were sworne our allegeance, and yet turne to the vanities and seruices of the world. Of which sinne S. Basil hath this excellent discourse:S Basil. in rig fus. c. 14 He that hath once vowed himself to God, if afterwards he passe to another kind of life, committeth sacriledge, because he [Page 591] stealeth himself from God, to whom he w [...] conse [...]r [...]ed. And els-where more at large thus:Id [...]m. Cons [...]. [...]on. c. 12. This is most certain, that he that hath once obliged himself to liue in a spiritual Societie with his Brethren, [...] separate and cut himself off from thē, without a great offence. ‘For if [...]he [...], when they haue once entred into a socie­tie togeather in matters concerning this mortal life, cannot goe from it, by reason of the [...] which are betwixt them; & he that [...] tempt it, should be subiect to the [...] of the [...] with out doubt much [...] he that hath [...] couenant of a spiritual conuersation [...] this vnion being inseparable & perpetualy cannot parte and breake off from them, with whom he was as it were one bodie; and if he doe, he is liable to most heauie punishments appointed by God. For if a woman taken into the companie of man by the lawes of marriage, and linked with him by [...], be to dye for it, if she be found to haue broken her faith; how much more greeuous punishment shal be instricted vpon him, that diuideth himself from the spiritual cohabitation, to which he is tyed before the Holie-Ghost, as before a witnes and mediatour of it? As therefore the members of a man's bodie knit togeather by the bond of nature, cannot be pulled asunder from the bodie, or if they be pulled asunder, death must needs follow; so a Monk that is vni [...]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, a [...] one that hath broken the couenant,The scan­dal of it▪ 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:Mat. 18.7. 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, a [...]a [...]ee, glut­tonie, falshood, and al loosse behauiour, and finally plunged in extreame wicked­nes, sinck [...] 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:S. August. Conf. 37. ‘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:Apo. 22.11▪ 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;S. Ephrem. [...] Non [...]. 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 [Page 592] of Saints, yea and to his parents thēselues 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, Prou. 18. Marc. 2. Mat. 9. 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:S. Gregorie Ep. 33. lib. 1. Reg. 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.Acts. 5. 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.’

Caesarius hom 3. ad Monaches.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: [Page 593] Who wil giue water to my head,S. Io. Chrys. Ep. 6. 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 soule in so great a gulf, and brought thyself to an exigent, which driueth thee alwayes further and further into the deepe? [...]uc. 15. The woman in the Ghospel when she had found her groa [...]e, called her neighbours togea [...]her to be a parta­kers of her ioy, saying: Reioycce with me. But I calling friends togeather for a quite contrarie cause, wil say vnto them: Lament with me, mourne, and crye-out pittifully with teares; for a great losse is come vpon vs, not of gold, or siluer, or pretious stones, but of him that is more pretious to vs then al these; of him that sayling togeather with vs, this great and vast sea, being cast ouer board, I know not how, is fallen [...]o the depth of perdition.’

17. But S. Bernard speaketh heauiest of al the rest,S. Bernards opinion about going from one Order of Religion to another lesse strict. S. Bernard Ep. 1. not to one that was fallen from Religion to the world, but gone only out of one Religion to another more loosely gouerned, & had for it leaue frō the Pope; & yet he sayth thus vnto him: O sense­lesse child, who hath enueigled thee not to performe thy Vowes, which thy lips haue vttered? and what doth anie man flatter thee in vaine with the Absolution from the Pope, seing the sentence of God doth bind thy conscience? No man, sayth he, putting his hand to the plough and looking back, is fit for the Kingdome of heauen. Looke into thy hart, examine thy intention, aduise with truth. ‘Let thine owne conscience answer, wherefore thou wentst away, wherefore thou forsookest thy Order, thy Brethren, thy place? if to liue more austerely, more vprightly, more perfectly, thou art secure, because thou hast not looked back; if otherwise, doe not mind high things, but feare.’ Thus writeth S. Bernard in that Epistle, which is famous for the notable miracle which hapned in the writing of it. And his words ought to make the greater impression in vs, because, as I say, the man whom he blameth so much, returned not to the world, but went only to an inferiour state of perfectiō, & yet so great a man as S. Bernard, S. Bernard Ep 94. S. Greg 3. p. past. c. 28▪ and so ful of the light of heauen as he was, doth not stick to condēne him as one that had looked back. And being asked the que­stion at another time, he answereth not in his owne, but in S. Gregorie's words: For so, sayth he, writeth the holie Pope Gregorie in his Pastoral: Whosoeuer hath resolued to vn­dertake a greater good, hath made the lesser good which he might haue done, vnlawful vnto him. And to proue it, he bringeth the testimonie of the Ghospel saying: No bodie putting his hand to the plough & looking back, Luc. 9. is fit for the Kindome of heauen; & therevpon concludeth: He therefore that purposed in stronger endeauor, is conuinced to looke back, if forgoing the greater, he bend himself to the lesser. And the same S. Gregorie in his third Homilie vpon Eze­chiel: There be some that performe indeed the works which they know, S. Greg [...]. 3. in Ezech. and performing them, purpose better things; but vnsaying themselues againe, they alter from the better which they had purposed. They doe the good things which they had begunne, but faint frō the better which they had thought to doe. These men certainly seeme in the iudgment of men to stand, but before the [...]yes of Almightie God they are fallen from their purpose. Al this S. Bernard brings out of S. Gregorie; & the authorities of two so great Saints meeting togeather, make that which they sayd, the stronger.

[Page 594]18. And we may euidently conclude vpon it, that if it be a wicked thing to goe from a Religion that is perfect, to one that is lesse perfect, and he that doth so, shal not escape the iudgement of God; how much more wicked is it, to fal from Religion into the dirt and mire of the world? Some labour to excuse their incon­stancie, pretending that they returne not [...]o the world, to returne to their sinnes, but are resolued to liue vprightly and leade a vertuous life, which by the grace of God (which forsaketh no bodie) they hope to doe, & that it importeth not where they liue, so they liue wel. Against which foolish and pernicious errour we might say manie things; but one word of S. Basil is sufficient to stop their mouthes: Whosoeuer,S. Basil de abdic. s [...]s. sayth he, forsaketh the Colours of Christ, because he thinketh he may notwithstanding practise vertue, and please God, is wonderfully deceaued. ‘For he that in a course of life, not cumbred with distractiue cares, and therefore lesse subiect to sinne, could not withstand his aduersarie, how can it be thought, that in a life, in which there be so manie gates open to sinne, and where it is in his owne power freely to vse his libertie, he wil doe anie thing that is vertuous? And yet though we grant he may, he can neuer escape the infamie of hauing reuol­ted from Christ, as those Disciples whom the holie Euangelist openly reproueth when he sayth:Iob. 6.66. And manie of the disciples went back, and now did not walke with Iesus, saying: This word is hard.’ And then alleadgeth manie arguments, to shew how dam­nable this inconstancie is, and particularly, that they that suffer themselues to be thus put by their place, and leese their footing, become a laughing-stock and mockerie to al, and togeather with the losse of their owne soules, scandalize al kind of people, giuing them occasion to think, that the seruice of Christ is intol­lerable.

19. But enough of this hideous offence, and perhaps more then enough, con­sidering the matter is so fowle and detestable. Wherefore let vs returne to our for­mer discourse of the sweetnes & happines, which God hath so abundantly heaped vpon this estate; for there can not be a greater incitement and encouragement to perseuer in it, then if we know truly what it is, and how great a guift of God. Let euerie one make account, that those heauenlie words of the Apocalyps were spo­ken to himself:Apo. 3.11. Hold that which thou hast, that no man may take thy crowne. For the seruice of God may be truly called a Crowne, which signifyes honour and dignitie, and a Princelie state. This is the Crowne which we must hold, that no bodie take it from vs; that is, endure whatsoeuer payne, trouble, labour, austeritie, yea parte with our verie liues, rather then parte with it.

The exhor­tation of S. Anthonie20. But what can we alleadge more effectual to encourage al Religious people in that which they haue in hand, then that discourse, which (as S. Athanasius re­cordeth) S. Anthonie was wont to hold to his followers? And because it is the dis­course of so rare a man, and so vniuersally agreeth to al Religious people, and layeth liuely before vs the happines which we enioy in Religion, I haue made choice of it, as the fittest to conclude therewith this whole Treatise of a Religious State. And this it is: In this present life the prices are equal with the things which we exchange;S. Atha [...]in [...]ta An [...]o. and he that selleth, receaueth not things of greater value from him that buyeth. But the promise of euerlasting life is purchased at a low rate. For it is written: ‘The dayes of our life three-score and ten yeares. When therefore we shal haue liued foure-score,Ps. 89 10. or a hundred yeares, labouring in the seruice of God, in the life to come we shal not raigne iust so much time, but for the yeares which I haue [Page 595] sayd, the kingdome of al ages shal be giuen vs. We shal not inherit earth but heauen, and leauing this corruptible bodie, we shal receaue it with incorruption. Therefore, my Children, let not tediousnes wearie you, nor the ambition of vaine-glorie delight you.Rom 8.1 [...]. The sufferings of this time are not condigne to the future glorie, which shal be reuealed in vs. Let no man, when he lookes vpon the world, think he hath left great matters; for the whole earth compared with the im­mensitie of the heauens, is litle. If therefore renouncing the whole world, we can­not say, we giue a iust value for those heauenlie habitations, let euerie one reflect vpon himself, and he wil presently vnderstand, that hauing contemned a smal treasure, or a litle house, or a smal portion of gold, he hath neither cause to glorie, as if he had forsaken great things, nor to repent himself, as if he were to receaue but litle. For as a man sets litle by one peece of brasse to gaine a hun­dred peeces of gold, so he that hath forsaken the Empire of the whole world, shal receaue a hundred-fold of better rewards in that sublime Throne. Finally we must consider also, that though we would keepe our wealth, we shal be taken from it, whether we wil or no, by the course of death. Why therefore do we not make a vertue of necessitie? why doe we not voluntarily forsake that, to gayne the kingdome of heauen, which we must leese when our life is at an end? Let vs consider that we are seruants of our Lord,Gen. 19.26. and owe seruice to him that hath created vs; let no man by looking back imitate the wife of Loth, especially seing our Lord hath sayd, that no man that putteth his hand to the plough and looketh back, is worthie of the kingdome of heauen. To looke back, is nothing els, but to repent our­selues of that which we haue begun, and to entangle ourselues againe in world­lie desires. Be not, I beseech you, afrayd of the name of vertue, as if it were im­possible; let not this exercise seeme strange vnto vs, or hard to come by; it depen­deth (the grace of God preceding) of our free wil; Man hath a natural inclina­tion to this work,1. Cor. 9.24. and it is a thing which expecteth only our good wil; wher­vpon our Lord in the Ghospel sayth: The kingdome of God is within you.’ This we haue culled out of a long discourse of S. Anthonie's, which euerie one must take, and ponder, as spoken to himself, that seing by the grace and goodnes of God we are entred into this holie race of Religion, we may continue to runne so in it, as we may one day happily obtayne.

The Conclusion of the whole Work, to Secular people. CHAP. XXXVIII.

WE must now at last addresse ourselues also to Secular people; though not to al, but to whom God hath vouchsafed from hea­uen some rayes of a Religious vocation. Others that haue recea­ued no such light, it is neither lawful for me to moue them in it, nor am I willing to meddle with admonishing them; but for that which belongeth to their dutie, other discourses are more fitting for them.

Matt 9 9.2. But they whom God hath vouchsafed so great a benefit, as to cast his eye vpon them, and behold them sitting, as it were, in the Custome-house, and shining in their harts, 2. Cor. 4.6. hath inuited them, from earthlie thoughts, & worldlie fashions, to this heauenlie manner of liuing, stand in need of some bodie to admonish▪ to exhort, to help t [...]em forward in this happie course.They that think of entring into Reli­gion, must expect en­counters. For manie encounters stand expecting them, partly from the Diuel their forrain Enemie, partly from their owne flesh, an Enemie more dangerous, because the warre is within the land. And though eue­rie one, by that which he findeth by experience within himself, may easily vnder­stand, what kind of assaults these are, yet it wil not be amisse to heare what S. Gre­gorie sayth of them in these words: ‘In the first beginning of our cōuersion we haue great sorrow;S Greg. 24.24. Mor. ca. 7. for when a man considering his owne offences, desires to breake in sunder the fetters of worldlie cares, & walke the way of God by the path of a safe conuersation, & cast off the heauie burden of temporal desires, to carrie the sweet yoak of our Lord in a free māner of seruitude: while he hath this in his thoughts, the carnal delight, which was familiar with him, meeteth him in the way, & being frō a long time growne in custome, the longer he hath vsed it, the streighter it clo­seth with him, and suffereth him to parte the slower from it. And what sorrow is there, what anxietie of hart, when on the one side the spirit calleth, and on the other side the flesh draweth back? on the one side the loue of a new conuersation inuiteth, on the other the custome of our ancient wickednes resisteth; on the one side, his hart burnes with desire of the heauenlie Countrey, on the other side he endures in himself the payne of carnal concupiscence; which also doth in some sort delight him against his wil. This is S. Gregorie's discourse of it; and yet that fresh souldiers especially may not be dishartned, let vs see further, what succours and supplyes God sends them, [...] is [...] to be one come. and how easily they may goe away with the victo­rie. For this is that which followeth in him: But because the Diuine grace doth not suffer vs long to be molested with these difficulties, breaking the fetters of our sinnes, he quickly bringeth vs to the libertie of this new conuersation, by comfor­ting vs; and the ensuing ioy solaceth our precedent sorrowes, insomuch that the soule of euerie one that is cōuerted, doth so much the more reioyce, when it obtai­neth what it desired, by how much it remembreth the greef was greater in the la­bour to obtaine it. His hart is excessiuely ioyful, because now through hope of securitie he approacheth to whom he desired, and rightly we may say of him: [Page 597] He wil beseech God, Iob. 33. who wil be pleased with him, and he shal see his face in inhilation; or: He hath deliuered his soule, that it should not goe to destruction, but liuing should see light.’

3. If therefore the case be thus, as S. Gregorie telles vs, who can be afrayd of such skirmishes as are,The goods of this world are nothing. as we see, both short, and seconded on our side with so manie helps towards the victorie? But first of al, for the better successe in it, we must weane ourselues from a conceipt, which is wont to be a great rub in this kind of deliberation, as if they that forsake the goods of this world, lost some great matter, wheras in truth there is no great thing in them, nothing that can be truly called good; & though there were, they that doe forsake them, doe not indeed loose them, but exchange them for that which is better, and of farre greater value. Which is that, of which S. Bernard putteth Sophia, S Ber. Epi. ad Sophiam. a noble and rich Ladie, in mind, vpon a resolution which she had to forsake the world, and con­secrate herself to God. The things, sayth he, which thou abandonest, are smal, earthlie, transitorie. That which thou desirest, is great, heauenlie, eternal. I wil say more, and yet say but the truth: Thou forsakest darknes, thou entrest into light; from the deapth of the seas, thou risest to the harbour; from a miserable slauerie, thou art rescued into a happie freedome; finally from death thou passest to life▪ For hitherto liuing after thine owne wil, not after the wil of God, liuing at thine owne direction, not according to the law of God, liuing thou wert dead.

4. S. Ambrose for this reason likeneth the voluntarie renunciation of al things to a thing deposited,That which we re­nounce, is but de­posited. because when we depositate anie thing with a friend, we receaue the self same thing againe at the time agreed on, and haue this commoditie, that in the meane time it is sure vnto vs in a safe hand. Thus he speaketh to vowed Vir­gins: Let vs grant,S. Ambr [...]. 1. de vi [...]g. that you must sit downe with losse of your patrimonie; doe not the kingdomes of heauē hereafter recōpēse the losse of such fickle goods? ‘Though, if we beleeue the words of Heauen, there is no bodie that shal haue left house, or parents, or brethren, for the name of Christ, that shal not receaue much more at these times, & in the world to come life euerlasting. Put thy trust in God; thou that trustest man with thy money, put it into God's hands. He like a good keeper of the hope, which we depositate in him, wil repay the talent of his trust, with multiplied vse. Truth doth not deceaue, Iustice doth not circumuēt, Vertue doth not beguile’

5. The force of which reason of S. Ambrose was declared by a heauenlie vision which hapned to S. Laurence Iustinian. For it is recorded of him, that when he was about nineteen yeares of age, at which time youth is most slipperie and most in danger,The Wis­dome of God to 5. Laurence Iustinian. as being then vpon the bending, our Sauiour appeared vnto him, in the shape of a Virgin, brighter then the Sunne, and with a louing contenance spake thus vnto him: Why dost thou, my yong man, thus waste thy hart, & seeking peace, powre out thy self vpon manie things? that which thou seekest, is in my power to giue thee. If thou resolue to haue me for thy spouse, I promise thou shalt most cer­tainly haue this peace. The yong man taken with so admirable beautie, & so large a promise, craued her name, and her descent. She answered: I am the Wisedome of God, which tooke the shape of man vpon me to reforme man-kind. S. Laurence therupon replying, that he most willingly tooke her for his spouse, she kissed him, and with great expression of ioy, as he conceaued, went her way. And not long after, he betaking himself to a Monasterie to effect the marriage which was offe­red him, found by experiēce, as we haue sayd, that he was not only no looser by it, but got much more then he had in the world, and things of incomparable price.

[Page 598] The diffi­culties of Religion [...] susterable.6. This conceipt therefore of the greatnes of earthlie things being remoued, we must also banish a certain feare, which some people haue, least the difficulties of a Religious life be vnsupportable, and more then the forces of our frayle na­ture are able to beare; or at least, that if a man haue so much hart as to abide them, he must needs liue a heauie vncouth life; which, to say the truth, is but an idle chil­dish feare. For, as I haue shewed at large before, we must not so wholy fixe our eyes vpon that which we see outwardly of Religion (which I must confesse is some­what seuere) but that withal we must looke into that which is inward, which a­layes al the seueritie, and indeed takes it quite away, and giues a man such inward sweetnes, as nothing can be more pleasant then a Religious life, which is one of the arguments, which S. Hierome vseth to Heliodorus, writing thus vnto him: Dost thou feare pouertie?S. Hierom. ep. 1. But Christ sayth, the poore are blessed. Doth labour dant thee? ‘But no Chāpion is crowned without sweating for it. Dost thou take thought for meate & drinke? but Fayth feeleth no hunger. Art thou afrayd to bruse against the bare ground thy hollow limmes with fasting? But God lyeth with thee. Doth the il-fauoured hayre of thy neglected head affright thee? but thy head is Christ.’

7. But what need we stand vpon force of reason in a thing, which we may see with our eyes? For partly we reade, partly we dayly see before vs, so manie exam­ples of them,Experiēce [...] it is easie, to liue in Religion. that forsaking the world, haue liued, and doe this day liue in Reli­gion with excessiue ioy and contentment, as it is wonderful Had they not bodies and soules such as we haue? If watching therefore and fasting, the yoak of Obe­dience, the incommoditie of Pouertie, finally al kind of labour and paynes that can be taken by man, were to them light and delightful, what weaknes is it for vs alone, to imagine euerie thing so burdensome, and so intolerable? Had not they the same nature, the same God, no acceptour of persons, father to al, comforter of al? This is the consideration, which in the like exigent holp that great S. Augustin, and absolutly thrust him vpon the resolution,S. August. 8. Conf. ca. 11. which he tooke of abandoning the world, and of al those that haue been reclaymed from the broad and spacious way to the narrow path of Christ, for ought we find written, none euer went so fear­fully to work, and hung vpon so manie delayes, as he did, according to his owne relation, writing of these his difficulties and demurres, and of the horrour which he had of a new life, in regard of his old customes, which had taken so deep root in him: And yet he ouercame thē al, as I sayd, with this thought, how manie with­out number, not only like to himself, but farre weaker then he, in regard of their age or sexe, went chearfully through with this kind of life. And these are his words: ‘On that side that I had bent my face to goe, and where I trembled to passe, [...]here was layd open before me the chast worthines of Continencie, chearful, and not dissolutly merrie, honestly enticing me to come, & that I should not misdoubt, reaching forth, to receaue me & embrace me her pious hands ful of whole troupes of good examples. There I saw so manie boyes and gyrles; there a great deale of youth▪ & al ages, graue widowes, & ancient maydes; & amidst them al, Continen­cie itself, not bar [...]en, but a fruitful mother of sonnes of ioyes of thee, ô Lord, her husb [...]nd.’ And she laughed at me, with a kind of laughter that exhorted me, as who should say: shalt not thou be able to doe that which these & these? Or could these and these d [...]e it of themselues, and not rather in their Lord their God? Who­s [...]euer therefore shal find himself in this kind of wandring mind, let him set be­f [...]re him, as S. Augustin, this pour [...]raiture of Continencie and Religion, and [Page 599] vnder the wings therof so manie thousands of men and women, some of yong [...]r, some of elder yeares, that in the world for the most part liued richly, commodi­ously, deliciously; and yet afterwards embracing Religious pouertie, liued in that strict course of life with great feruour and contentment, and with no lesse feruour haue perseuered in it to the end. Whom would not such a sight encourage? yea, whom would it not prouoke to put himself also into companie to be one of so deare a flock of our Lord, and be glad of it?

8. We might heer lay togeather manie other incitements to this purpose, as the shortnes of the life of man, the vanitie of al temporal things, the feare of death, the danger of hel-fire, the hope of euerlasting rewards in Heauen, the beautie of a Religious course, appearing in the verie outward habit, and ga [...]e, and behauiour of Religious people, wherof sometimes one, sometimes more of them togeather, haue been forcible meanes to draw people, as in reason they may, from the loue of the world to Religion; but I passe to a few examples of them.

9. We reade in the historie of the Order of S. Dominick, Rowland of the Order of S Domi­nick. of a rich noble man, whose name was Rowland, that hauing spent vpon some festiual occasion, the whole day in feasting, sporting, and dancing, and other vanities, himself glorious in new and costlie apparrel;The vani­ties of the world. at night reflecting vpon it, he began to think: Loe, what is become of al this feast we haue been at? where is al the iolitie of this day? whither is it gone? And weighing with himself, that as that day was gone and past, so al the rest of our life would passe togeather with al the happines and plea­sures of it, and that nothing would remaine but sorrow and repentance, he be­tooke himself the verie next day to Religion; and seruing God manie yeares in it, was famous for sanctitie & learning. And in the same Order about the same time one Peter Gonzales was renowned both for holines of life,Peter Gon­zales. and learning, who was conuerted vpon a smal occasion in shew, yet such an one as might plainly shew the vanitie of the world.The de­ceitfulnes of it. For being nephew to the Bishop of Valentia, and holding manie sat Benefices by his meanes before he was of yeares for it, and spending the profits of them in vaine pleasures and pride; it hapned that as he was one day riding like a yong gallant with his conforts about the Cittie, he fel into a filthie slowe, and being taken-vp al wet and mirie, the boyes of the street laughed at him, and decided him bitterly; and the man was so ashamed, and so angrie with him­self withal, that he presently fayd within himself: Seing I haue serued the world, and it hath dealt thus with me, I wil deale with it accordingly as it deserues. And at the instant resolued to put himself into the seruice of God, which not long after he did, to the astonishment of al the Cittie, in the Religious Familie which I sayd. Another was moued to the like course by the feare of hel-fire.Hel-fire. For liuing loosely in al kind of pleasure, and suffering no man to open his mouth vnto him about the reforming of himself; a Religious man going once to see him vpon curtesie,Esa. 14 11. at their parting spake this onlie sentence of the Prophet: Vnder thee the moath shal be strewed, and wormes shal be thy couering. Which saying struck so deepely into him, that he could think of nothing but wormes and moathes, and labouring to put so irksome a thought out of his head, by play and other pastimes among his companions, he was rather worse; and therupon reflecting, that if the bare thinking of that punishment was so vnsupportable, how much more vntolle­rable would the punishment itself be? and yealding the field to God, he conse­crated himself vnto him in Religion.

[Page 600] The i [...]yes of Heauen.10. At Bologna vpon the first beginning almost of the Order of S. Dominick, a great learned man was drawne vnto it by consideration of the immensitie of the ioyes of heauen. For Reginaldus a principal man of that Order preaching with great concourse and great applause; this man, whose name was Monetus, was wont alwayes to shunne his conuersation and Sermons, much fearing he should be catched by him. Yet vpon a S. Stephen's day being drawne by importunitie of some of his acquaintāce to a Sermon, he was taken instantly with the verie first words. For his text being: Behold, I see the heauens open, he began to discourse vpon it to this effect: That now the gates of heauen were open, and anie man might enter it that would, & be happie; But they that should neglect this occasion, & shut their harts to God, should find also the gates of heauen shut against them, and would neuer be able to get in. The man needed no more; for his hart being changed suddenly, though before he was much auerted from a Religious life, he purposed to enter into Religion; and when the Sermon was ended he went to Reginald, & opened his mind vnto him, and moreouer made a vow, that he would effect it.

11. No lesse admirable was that which hapned to one Andrew; who▪ as we reade, was famous in the Cistertian Order. For, being Archdeacon of Virdun, Andrew Archdea­con of Virdun. nobly borne and wealthie, he came to Clairenaux, that he might be an eye-witnes of the vertues of th [...] house, of which he had heard so much, it being then but newly begun; not hauing the least thought himself to take vpon him anie such course. But entring into the Chapter-house (where al the Religious were met) to the end to commend himself to their prayers,Beautie of Religion. and beholding the order, and silence, and as it were the Angelical, habit of that holie assemblie, he was very much moued at it; & the spirit of God seazing his heart, was wholy changed into another man, & inflamed with such a desire of embracing that course, that he resolued not so much as to delay time to goe home for a while, either to bid his acquaintance farewel, or to dispose of his meanes, but presently breaking with al the world, he forsooke al instantly to adhere to Christ.

S. Nicolas Tolentin.12. S. Nicolas Tolentin was in like manner changed vpon a different occasion. For an Augustin-Friar preaching in the open streets vpon those words of S. Iohn: Doe not loue this world, Dangers of the world. nor the things which are in the world: and discoursing at large, and with much vehemencie, of the vanitie and dangers of the world, this Nicolas being then a yong man,1. Iohn. 2 15. and standing there by chance, was so inflamed with this dis­course, that resoluing to leaue the world, he went presently to the Monasterie with the Preacher, so soone as he had ended his Sermon.

13. Manie like effects hath our Lord and Sauiour wrought in our dayes, & doth dayly worke among men. One of our Societie was moued to forsake the world, to which he was much engaged in affection,Eternitie. by a thought of Eternitie. For thus he discoursed with himself: Betweene that which is limited, & that which is infinit, there is no proportion; & consequently not only one life which a man hath, but though he had manie liues, if it were possible, it were nothing in comparison of the eternal rewards.

14. Another, that while he liued in the world was a great Lawyer, & tooke much paynes in his Clients causes,Difference of rewards. at last resolued thus with himself: Seing a man must labour and take paines in this life, it is much better to take paynes for God, who rewardeth his seruants so bountifully, then for the world, where oftimes we haue no reward at al, or a very smal and short recompence. Vpon which consideration he presently entred into our Societie.

[Page 601]15. But that which hapned to Father Claudius Aquauiua, Claudius Aquauiua. General of the Societie, was more notable. He was moued to forsake the world by those words of our Sa­uiour: My sheep heare my voice;Io. 10.16. for withal he was seazed with a holie feare, least if he should not giue eare to the heauenlie counsel, he should not be one of Christ's sheep; and therefore came the same howre, and almost at the same instant, to our Fathers, and gaue himself wholy vnto them. No lesse remarkable was the motiue, vpon which Francis Borgia, B. Fa. Borgia. another General of our Order, came to the Societie. For while he was Duke of Gandie, and in great credit with euerie bodie, it hapned, that he was appointed by the Emperour Charles the Fift, to accompanie the bodie of the Ladie Isabel lately deceased, wife to the said Emperour. In which iourney there falling out some occasion to haue the coffin opened to view the dead corps, he seing it now turned to corruption, and the wormes swarming about it, and gnawing it, presently began to reflect with himself, to what al the power and glorie of that woman was come, whose verie countenance, while she liued, kept the world in awe, and how little difference death makes betwixt a Prince and the poorest creature that is. And this consideration of the sicklenes of al flesh wrought so in his mind, that he left his Dukedome, & embraced an humble Religious life.

16. Al these and infinit more,Two gene­ral mo­tiues. whom it were long to rehearse, both of late yeares and ancienter times, some for one cause, and some for another, haue been moued to Religious courses: But al the motiues, which they haue had, may be reduced to two heads, which it is fit we should know, and haue alwayes before our eyes, to wit, the miserie of this world, and the happines of a Religious life. And what in­finit miseries doth the miserie of this world inuolue? On the other side, this one happines of Religion, what number of happinesses without number doth it com­prehend? The world & al the hopes & proffers of it passe away, & we from them. What greater madnes therefore can there be, then to resolue to perish with that which perisheth? What greater wisedome, then betimes to forsake that which sooner or later must be forsaken? specially seing, if we forsake it voluntarily of our owne accord, we shal haue the honour of hauing forsaken it, and inestimable rewards besides for doing so; wheras if we attend til it be taken from vs, we may wel looke oftimes for punishment,S Gregorie hom. [...]an Euang. but certainly shal haue no rewards. Which blindnes of ours S. Gregorie taxeth in these words: Our proud mind wil not yet willingly parte with that, which daily it leeseth, whether it wil or no.

17. For the time wil come, and it wil not be long, when thou that art now a yong man, in the flower of thy yeares, strong and able of bodie, and, as thou con­ceauest, happie, drunk (as I may say) notwitstanding with ambition, with desire of honour & preferments, with the fauo [...] & good wil of men, with the sweetnes of earthlie pleasures, shalt lye nayled to a couch, scorched with a burning feauer, consumed to the bone with greef & payne, in the midst of the teares of thy kindred, of the sorrowes & lamentations of thy wife & children, which now thou takest so much pleasure in thinking to get, euerie moment expecting the last howre, when bodie and soule shal be separated one from the other. Of what opinion dost thou imagin thou wilt then be? what greef, what anguish, what torment wil pessesse thee, when thou shalt see, that heauen is vtterly lost, because in this life thou didst neglect it; and now must leese this world, which thou didst so much affect? Think therefore betimes of that howre, set that day often before thine eyes, and doe [...] that, which at that time, which possibly cannot be auoyded, thou wouldst wish thou had [...] [Page 602] What wilt thou (sayth the Prophet) in the way of Aegypt, Hier. 2.18. to drink muddie water? and what hast thou with the way of Assyrians, Difference of the plea­sures of the world, and of Reli­gion. to drink the water of the riuer? What is this way of Aegypt, or of the Assyrians, but the way of the world? where pleasures slide away like the current of anie riuer, and are moreouer dirtie & muddie, choaked with earth, and grounded but in earthlie things. How vnworthie a thing is it for the soule of man, descended from heauen, and borne to heauenlie things, a soule bought and washed with the sacred bloud of the lining God, & made more white then snow in that heauenlie bath, to plunge itself in such muddie streames, hauing at hand such fountaines of liuing wa [...]er, springing to life euerlasting? the pleasures, & delights, I say, of a Religious life; pleasures that are chast, vnspotted, vndefiled; pleasures which heer delight and spring-vp to life euerlasting, because the delight which we haue in them, doth not diminish but encrease our reward in the life to come, in regard it makes vs more chearfully apply ourselues to the seruice of our God.The greatnes of the Hun­dred fold. It hath at hand the Hundred-fold promised vs by our Sauiour, as the proui­sion for our charges, during this our pilgrimage, the solace of our present labour, the earnest-pennie and pledge of our future rewards. And what hath the world comparable to this Hundred-fold, seing certainly this is a hundred times beyond it, be it neuer so great? Wherefore, if to liue contentedly, to liue pleasantly, to liue happily, be our desire, why doe we seeke it elswhere, but where Christ our Sauiour, where Truth itself doth tel vs, it is to be had? If a man should promise vs of world­lie gayne, twentie or somewhat more for one, it would not be long before we should put al the money we haue, into his hand, & moreouer sel al to make money of it, to the end to place it so profitably; and yet the man in whom we repose our trust, is a man, and may deceaue vs, he may alter his mind, he may leese al & become banck-rout; But whom did God euer deceaue, or how can he possibly deceaue anie man, or grow lesse then his word? sooner wil he leaue to be God, then one iot or one tittle of his promises shal be voyd.

S. Ber. hom. Ecce nos.18. S. Bernard therefore had great reason to say: ‘In the meane time, from whence soeuer they are to receaue a hundred-fold, so it be a hundred-fold, so it be worth a hundred times as much, let it please, let it delight, let it comfort, and be loued a hundred times more then anie thing els. What madnes is it for men to be back­ward in forsaking one for a hundred? where is the couetous? where is the am­bitious? where is the disputer of this world? what? Is the couetousnes of men asleepe, and growne cold in matter of assured negotiation, and most gaineful marts? what lew wouldst thou refuse in this kind, ô man, that hast receaued the name of our Lord IESVS CHRIST in vayne? To what sacrilegious per­son, wouldst thou refuse to giue al that thou hast, for a hundred times as much? Strange newes! but coming from him, that makes al things new; A man takes vp a yoak, and findes rest; leaueth al, and hath a hundred-fold.’

People doe not bel [...]e [...]e [...] our Sauiour.19. And doubtlesse, the true consideration of this hundred-fold, and of the immensitie of the rewards which we report, were able to make a man runne into the fire to purchase it, much more to Pouertie and Obedience. But if people, not­withstanding such gaynes and such rewards as are offered them vpon the forsaking of their worldlie wealth and substance, wil choose rather to remayne with it, what followes? but that either we must say, they care not for gayne, which cannot be, seing naturally men loue themselues and their profit excessiuely, or cal this recompence of a hundred-fold in question, which is the onlie thing which can be [Page 603] sayd, and which Aegidius (that famous man, one of the first disciples of S. Fran­cis, and one whom he loued entirely for his great sanctitie) charged a secular Doctour with.Aegidius. For, putting this question vnto him: ‘Dost thou beleeue, that the rewards are great, which God hath prepared for them that loue him and serue him? And the Doctour answering, that he did beleeue it: But I wil shew thee, sayth Aegidius, that thou dost not beleeue it. How much art thou worth? A thousand crownes, sayd the man. If therefore (replyed Aegidius) thou couldst place these thousand crownes so as presently to haue a hundred thousand for them, wouldst not thou instantly employ thy money that way? seing therefore thou dost not employ it so, it is euident, that thou dost not beleeue Christ's promises.’ Thus did Aegidius argue to the point.

19. And thus much of the losse and diminishing of our gaines;Manie can­not be sa­ued, vn­lesse they enter into Religion. which, con­sidering the busines concernes eternitie, is of great importance. But it is much more important, and more heauie, and miserable, that besides the losse they runne hazard of eternal damnation; first by reason of the general danger, which al men are in, that liue a secular life, as I haue shewed at large in the course of this Treatise; and secondly, by reason of the particular hazard, which this man or the other may be in, in regard that perhaps for his particu­lar there is no way to be saued, but in Religion; and vnlesse he take that course, he shal vndoubtedly perish; which I doe not speake of my owne head, but it is a document of S. Gregorie's in his Epistle to the Emperour Mauritius, S. Greg lib. 2. r [...]gist. Ep. 6. where reprehending him for a Proclamation which he had caused to be set forth, forbidding ceratin kind of people to become Monks, he telleth him, his law is vniust, because manie may be shut out of heauen by it; and giues this reason: for though manie may liue vprightly in the world, yet (sayth he) there be manie, who vnlesse they forsake al, cannot by anie meanes in the sight of God be saued. Which saying of so holie and so aduised a man, as S. Gregorie was, ought in reason to make great impression in vs; for euerie one may iustly feare himself, and hath no cause, why he should not feare, least he be of the number; and specially they that either admit not of the vocation of God, or hauing entertayned his holie inspirations, fly off agayne from them. For this ingratitude towards so good a God, is that great offence, which S. Bernard termeth a Scorching wind,S. Bern s [...]r. 51. in Cant. drying vp the fountain of pietie, the deaw of mercie, the streames of grace. And if we consider the manner of pro­ceeding, which God is wont to hold, as himself giueth vs to vnderstand, we shal thinke no lesse; for he doth not only with-hold his bountiful hand from them, that doe not encrease and multiplie that grace which they haue recea­ued of him, but taketh from them that which he had giuen them before; and maketh good his owne saying in the Ghospel: [...]uc. 19 16. To him that hath, it shal be giuen, and he shal abound; and from him that hath not, euen that which he had, shal be taken from him.

20. But the beautie and dignitie and comelines of a Religious life,Al men de­sire perfe­ction. is of farre greater consideration, and ought much more to moue vs to embrace it: specially if we compare it with the crookednes, or (as we may wel say, considering most mens behauiours) the fowlenes and il-fauourdnes of the world, as light with darknes. For Religion, as it professeth and maketh a [Page 604] shew, is indeed a state of perfection: And what is better, and more sought after in the world, then perfection? We make so great account of a compleat house, of a horse that is perfectly wel made, of a tree that is finely growne, that we are neuer wearie of looking vpon it, neuer think we can sufficiently commend it. How much ought we in reason admire the soule of man, which of itself is so perfect a thing? But adding more­ouer the perfection of vertue and sanctitie, which it hath in Religion, it is doubtlesse so perfectly beautiful, and so comelie, that nothing vpon earth can be compared with it, nothing deserue more loue and esteeme. In which respect S. Hierome had reason to say,S Hierome [...]p. 34. as he did, to a noble man, whom he laboured to perswade to forsake the world, and pressed him in these words: ‘But thou wilt say, this is an Apostolical dignitie, and belon­geth to him that wil be perfect. And why wilt not thou also be perfect? why shouldst not thou be the first in the familie of Christ, that art first in the world?’ And indeed it is a wonder, how men that so much desire to haue al things, which are without them, of the perfectest and compleatest that can be gotten, should notwithstanding not only not desire the perfection of their owne mind, which doth so farre excel the other both in worth, and profit, and importance, but neglect it, and oftimes not so much as looke after it, when they may easily purchase it. When thou art to buy a farme, sayth, S. Augustin, thou seekest a good one; to marrie a wife, thou choo­sest a good one;S. Aug. de verb Dom. ser. 16. when thou wouldst haue children, thou wouldst haue them good; ‘If thou be to buy hose and shoes, thou wilt haue no il ones: and dost thou loue an euil life? What hath thy life offended thee, which alone thou wilt haue to be il, that among al thy goods, thy self be only euil?’

21. By which also we may see, how litle ground they haue, that willing to decline a Religious vocation,Another fallacie answered. excuse themselues by saying:‘God hath commanded no such thing, but left it free euerie bodie's choice; if he embrace it, it is wel; if he do not, there is no offence com­mitted. Which foolish and inconsiderate kind of Argument, a father of our Societie, wel experienced in spiritual things, once answered home, and to the purpose. For assisting a Doctour of Diuinitie in the Spiritual Exercises, and the Doctour feeling himself called by God to Religion, and labouring notwithstanding to auoyd it by this kind of fallacie, the Father put him this case: Tel me, sayth he, if you were of force to sayle into the Indies, and among manie ships that were readie to goe the voyage, some better, some worse, the Admiral of the Fleete should inuite you into his owne ship, new, strongly built, wel prouided of al things, sayles, ca­bles, Pilot, marriners of the best, would you refuse his curtesie, and cast yourself into a weather-beaten vessel, rotten, and vnprouided of tack­ling and al other furniture? or would you not rather with manie thanks accept of it, or perhaps yourself entreate him, and presse him to admit of you? Much more therefore, to auoyd the ship-wrack of your soule, which is a losse eternal, ought you to choose that state, which may carrie you safe, and in the more assurance, through the dangerous and rockie [Page 605] seas of this world.’ Nothing more cleare and euident; and accordingly the Doctour conceauing of it, and conuinced with the truth, without further demurre, put himself into our Societie.

22. But let vs suppose for a while, that theve is no such danger in the world, as we speake of; suppose a man be certain to goe to heauen, is it not better notwithstanding to labour not only to come to heauen, but to haue as much glorie in it as possibly we can? For if, for example, a man should offer thee pewter or siluer,They that sowe spa­ringly shal reape spa­ringly. or siluer and gold, to choose what thou thinkst good, wouldst thou make anie question what to choose? or wouldst thou content thy self with a reuennue of two or three hundred yearely, if a hundred thousand were presented thee? Seing therefore there is no gayne so smal, which men doe not make great account of in the world, and gree­dily lay hold of it when it is offered; what blindnes is it, when thou mayst be rich in that heauenlie glorie, that is, purchase manie degrees of it, great measure of ioy, plentie of eternal felicitie, to choose, as I may say, rather eternal pouertie? and sowing heer sparingly, order thy busines so, as when thou comest to heauen,2. Cor. 9.6. if euer thou come thither, thou reape also sparingly?

23. Let vs giue eare to what the Apostle, or rather our Lord by the Apostle speaketh to al:1. Cor. 7.19. The time is short; it remayneth that they also, who haue wi [...]es, be as though they had not; and they that reioyce, as though they reioyced not; and they that buy, as though they possessed not; and they that vse this world, as though they vsed it not: It is better to be with­out the things of this world, seing we cannot vse them as we wil. for the figure of this world passeth away. What doth al this meane, but that, though it be free for euerie bodie to keepe what he hath, it is not free for euerie bodie to vse it as he lift? He must vse it so, as his hart be not set vpon it; he must vse it, as a meanes only to passe this life; so as to be content to parte with it, if God be pleased to take it from him; and also readie of himself to cast it away, when the glorie of Almightie God shal so require; to be short, he must vse it as if he did not vse it. This is the manner set downe by the Apostle, and extendeth itself to al things, to wife, children, lands, goods, money, honour, and al things. If therefore the case be thus, if these be the conditions, vpon which we may possesse the goods of this world, how much better is it not to haue them, then to haue the vse of them with so manie restraints? For first, it is much easier not to set our affection vpon them when we haue them not, then to haue them and not to affect them. Secondly, there is also more contentment in it; for to be alwayes curbing our affections in that which we haue alwayes before our eyes, is extreme violent, and consequently cannot last long; and for the time that it doth last, it must needs bring vs into a continual warre and debate with ourselues, wonderful difficult & laborious to goe through with; which difficultie they doe not find, who free themselues from the matter that feeds this contentment.

24. And al this belongs to the losse which they that refuse to yeald to God, when he calleth them to Religiō,The offen­ce and affront which [...] in refusing God when he cal [...]eth. & offereth thē so manie treasures as a Religious vocation containeth, draw vpon themselues, meerly because they wil follow the vanities & libertie of this world. Let vs consider now, what wrong, what offence it is to God. First, they draw back from God, whose they are wholy, al that they are; He created & made them for himself; he bought them, as the Apostle sayth, a [...] a great [Page 606] price; finally, not to repeate al titles, they stand engaged vnto him by the promise which they made in Baptisme, when they were deliuered ouer into his seruice, and, as it were, sworne his souldiers. To withdraw themsel­ues therefore from him, and resolue to be at their owne dispose, is as it were to take away a slaue, or anie thing els from another man; which at least is theft.

24. And though the case were not thus, yet doubtlesse it is an affront. when inuited so often and so earnestly to his friendship and familiaritie, we refuse it, and neglect his proffers and promises, as if they were not worth the taking vp, or were vncertain. Great men of this world think themselues much wronged, if vpon their entreatie they should be refused. But there is no danger in it, they seldome presse a curtesie so farre vpon any man; people must rather seeke to them for fauour, and entreate hard to be admitted in their seruice, and vse al the meanes they can to insinuate themselues into their good wils. God only is left alone, and neglected, with al his promises and inuitations, though he be farre greater then anie Prince, and make larger offers. A thing to be lamented in the highest degree! And what then shal we think of the offence which is in it? As before I shewed, that it is a haynons sinne, to goe back from Religion, when we haue once vndertaken to follow Christ in it: so they come not farre short of it, that contemne the voyce and counsel of God, when he calleth them to Religion. For, setting aside the obligation which Religious people haue aboue others by the vow and promise which they make, the iniurie (which is that which we now speak of) and the affront, is in a manner alike, to breake friendship, and to refuse to be friends, when friendship is offered: as there is not much difference in the disobe­dience, when a man leaues to doe his Prince's wil after he hath begunne to doe it, and when he resolues neuer to begin. And consequently, as there we shewed. how God doth in a manner alwayes manifest his high displeasure against the first, that forsake him, the like we may expect and make account of in this. And that which we read in the Psalme, doth iustly and in verie truth fal vpon them, that because they would not blessing, it shal be set farre from them; and because they loued maledi­ction, it shal befal them, and shal be put vpon them like a garment, and enter like water into their inner parts,Ps. 108.17. and as oyle into their bones. ‘That also which the Iustice of God threatneth in the booke of Wisedome, is ful­filled in them: I called, and you refused; I held out my hand, and there was not he that would looke; you despised al my counsel, and neglected al my rebukes. What punishment therefore belongeth to such a fault? It followeth:Pro. 1.24. I also wil laugh in your dectruction, and scorne, when that shal happen, which you feared.’

Exāples of them that haue been punished for refusing to answer their voca­tion.25. The effect of which rigorous denunciation appeareth in that which S. An­tonine recordeth of one that had made a vow to be a Franciscan-Friar; but after­wards changing his mind, became a Prebend; and not manie moneths passed, but he fel deadly sick; and being put in mind by them that belonged vnto him, to think of setting his soule in order by a good Confession, he answered: There [Page 607] was no need, because shewed vnto him that he was damned; & therefore they should trouble him no more, because he could not Confesse. For our Lord, sayth he,S. Anton 3. part. ut. 14. l. 9. §. 7. appeared vnto me very angrie, saying: I called thee, and thou refu­sedst; therefore get the gone to the torments of Hel; and with that he gaue vp the ghost. A woeful and most lamentable end.

26. With another in like danger, it fel out better. For hauing had a purpose, while he was a yong man,A youth repreeued by the in­tercession of S. Iames. Anton. 2. part. tit. 17. c. 1. §. 2. to enter among the Monks of the Cistertian Order (and yet he had made no vow) differing it from day to day, he grew cold in it; and returning home from a pilgrimage which he had made to Compostella, that verie night our Sauior appeared vnto him with his two Apostles, S. Peter and S. Iames. S. Peter held in hand before our Sauiour a daintie booke open, in which the name of the yong man, which was Iohn, was written; our Sauiour there­fore sayd to S. Peter: Blot this man out of my booke. S. Iame [...] began earnestly to beg for him, as for a Pilgrim of his, and tooke vpon him, that the youth should re­forme himself. The youth seing that the matter concerned himself, was in a great agonie; and trembling with feare, made great promises, that he would begin a new life. But our Sauiou seeming not to trust him by reason of his former inconstancie, asked, who would giue his word for him? and S. Iames offered himself. With which the youth awaking, and being much astonished at it, yet fel asleepe againe, and the same vision appeared the second time vnto him, and moreouer he spyed in the booke this instruction out of the Canti­cles: We wil make thee chames of gold enameled with siluer. Hartned therefore on the one side with this ioyful promise, and frighted on the other with those threats,Cant. 1.11. he presently went to Cisteau [...]x, where profiting exceedingly in vertue, he was created Abbot of Bonavalle, and afterwards Bishop of Valence.

27. In the Chronicles of the Franciscans we reade, that about the yeare 1350. a Schollar of Paris hauing purposed to enter into that Order, and gone so farre as to cause his Habit to be made readie, altered his mind. Not long after in the night, he saw as if our Sauiour were sitting on a Throne of great maiestie to iudge;Another taken to mercie, and yet chastiz [...]d. S Anton. 3. part. ut. 24. c. [...]. §. 7. whervpon with remorse of con­science he began to crye out: Haue mercie vpon me, ô Lord; and our Sauiour answered: I wil haue mercie, so as thou performe what thou didst intend. And he most willingly promising that he would, he was notwithstanding by the Diuel cast into a Copper ful of boyling oyle and pitch, and felt himself in such grieuous torment with it, as if his flesh had been torne from his bones; and awaking with the anguish, he instantly with great zeale betooke himself to a Religious life. What shal I say of Gerard brother to S. Bernard, whose fact was in two respects very memorable? For obstinately reiecting the good admonitions, which S. Bernard gaue him about forsaking the world, as being in the flower of his youth, and hot vpon the warres where he had new be­gun to serue,A bro [...]er of S. Ber­nard. S. Bernard pointing at his side, sayd vnto him with a Pro­phetical spirit: The day wil come, and that quickly, when a speare thrust into this side, Vu. S Bern. l. 1. c. 3. wil open thy breast to the wholsome counsels, to which now it is shut. And it hapned so. For within few dayes after, wounded in that verie place of his bodie, and taken by the enemie in a skirmish, remembring what his bro­ther had foretold him, he cryed out, that he was a Monk of Cisteaux. They [Page 608] carrie him notwithstanding away, and put him in prison; where tormented with greef, that he could not goe to Ci [...]au [...] with the rest of his Brethren, one day he saw his irons were fallen off, and the prison-gates were open: and euerie bodie fled, that might either haue stayed him or discouered him; wherevpon he fled to the next Church, and from thence to the Monasterie, desirous of th [...] holie course, and confirmed withal in his desire by so la [...]e and so strange a mira­cle. By which example, as I sayd, we see, both how deere it costs them, that resist the Holie-Ghost, and how easie al things are to them, that resolue to fol­low his Diuine instinct.

A vision of his concer­ning two of his com­panie. In vi [...]. S. Bernard.28. I cannot omit that which was shewed to the some S. Bernard, concerning two of his Companions about the same time. For hauing by his exhortations encouraged manie of his brethren, and friends, and kindred, to forsake the world; before that holie troope met togeather at Cisleaux, he thought one day he saw them al sitting in one roome, and euerie one in their turne eating of one kind of dish of meate, which was white and wonderful sauourie; and while the rest fed vpon it with great contentment, two only of the whole companie fasted; one of them did not eate at al of it, the other eate a litle, but presently cast it vp againe. The euent shewed the meaning of the vision; for one of the number withdrew himself from among them, before they brought their purpose to effect; the other began with the rest, but continued not long: and it was particularly obserued, that though the man was wel borne, and had good friends, al forsooke him, and he came to great miserie, wandring about the world, like another Cain, cast forth from the face of God.

Another that de­la [...]ed his entrance.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.S. Bernard Ep. 108. ‘Alas, alas, sayth he, thou seemest to walk with the like spirit, as thy name is like to another Thomas, anciently Prouost of Be [...]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 i [...],Exhorta­tions of holie Fa­thers to Religion 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. Fulgen [...]ius did animate himself to renounce [Page 609] the world.The con­uersion of S Fulgētius; and how he encour [...] ­ged [...]. Vid Sur in [...] vita. To. 1. He was descended of a worshipful familie, and being in his time hold one of the fortunatest men that were for wea [...]ch, lea [...]ning, dignitie in the Common-wealth, multitudes of C [...]ieres, flou [...]ishing yeares and the like, amidst al these prosperous windes, he began first, as it is re [...]ed of him, to think the burden of those secular bus [...]nesses ext [...]ely heauie, to distaste the vani [...]ie of that kind of happines, to repay [...]e oftene [...] 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 mi [...] among them, and yet were free from the troubles and tediousnesses, which are so frequent in the world. They [...]ued louingly like brethren toge [...]ther, no debate, no mis-report, no contention was stirring among them; and so m [...]nie yong men in the flower of their age liuing chast and pu [...]e. Which when he had often reflected vpon, and duly weighed, he brake forth into these wo [...]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 des [...]re mir [...]h (though good tea [...]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 wo [...]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 behauiou [...], 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 ex [...]olling his fact, manie also imitating him and [...]lling Monasteries with the abundance of them that were conuerted.’

32. Thus S. Fulgentius animated himself.The exhor­tation of S. Augustin to Lic [...]ius. S. Augustin held the like discourse to Licen [...]ius, a wittie yong man, i [...]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;Epist. 41. 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 wi [...]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.S. Basi [...] [...]hortation. [...]im 52.’ Giue care to this eloquent discourse of S. Basil vpon the same subiect: O man! we inuite thee to life; why dost thou shun [...]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 h [...]th no [...] been broken? It is good, it is light, it doth not gal the neck, but honour it; put thy wild head vnder i [...] [Page 610] 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.

S. Greg. 6. R [...]g. Ep. 10933. 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 we feare euil things, let vs feare them, which the reprobate suffer without end. The verie being in a Prince his seruice, what busines doth it draw the mind into, for the desire which we haue of earthlie fauour? and into what feares, least we leese this fauour when once we haue got it? Consider therefore, what tor­ment it is, to be moyled now with desires of prosperitie, and then to be appa­led with the feare of aduersitie. Wherefore I would rather aduise, that your Ex­cellencie would endeauour to liue in your ancient purpose, for this smal time, in some delightsome retirement of this peregrination, and leade a quiet & peace­able life, attend to the reading of holie bookes, meditate vpon the heauenlie words, inflame yourself with the loue of Eternitie. To liue thus, is euen now to be partaker of the eternal life. This I say vnto you, my noble sonne, because I loue you much. And because you are putting yourself into that, which wil be like waues and tempests to your hart, I labour to draw you back to the shore by the cables of my words: and if you vouchsafe to follow him that draweth you, you wil see when you be on the shore of the quiet, what dangers you haue esca­ped, what ioyes you haue met with.’

S. Bernard's admonitiō.34. Let vs adde an excellent saying of S. Bernard. For speaking of the dignitie of Pouertie, which maketh vs Kings, which receaueth others into the eternal tabernacles, and doth not only not seeke that others should patronize and defend it, but defendeth others, speaketh as followeth of the vani­tie of this world:S. Bernard Ep. 103. But would to God thou wouldst attend without dissembling, with what manner of things thou dost hinder thyself! Woe, woe. ‘That which shutteth vp the passage to eternal felicitie, that which hideth the boundlesse claritie of euerlasting light, that which deceaueth thee of the knowledge of al things, that which depriueth thee of the honour of highest preferment, is a vapour appearing for a while. How long wilt thou proferre before such a glorie the hay, that to day is, & to morrow is cast into the ouen? flesh (I say) and the glorie therof. For al flesh is hay, and al the glorie therof as the flower of hay. If thou be wise, if thou haue a hart, if thy eyes be in thy head, leaue to [Page 611] follow that, which to ouertake, is miserable. Were it not better to contemne it with honour, then leese it with greef? Is it not more wisedome to yeald to the loue of Christ, then to death? A theef lyes in ambush, from whose hands thou canst not steale thy self, nor thine. He cannot be fore-seene, because like a theef in the night, so he shal come. Thou brough [...]st nothing into the world; doubtlesse neither shalt thou carrie anie thing away. Thou shalt sleepe thy sleep, and find no­thing in thy hands.’

35. Thus saith S. Bernard in that Epistle;Idom ser. 38. in Cant. but he layeth yet more load in a ser­mon vpon the Canticles, shewing that al delay in this kind, is a kind of Infidelitie: ‘I say, that al they know not God, that wil not be conue [...]ted to God; for doubtlesse they haue no other reason to refuse, but because [...]hey imagine he is sterne and seuere, who indeed is gentle: they imagine him ha [...]e and implacable, that is merciful; fierce and terrible, who is amiable; and iniquitie lyeth to it self, framing an Idol to it self, for that which is not he. What is that which you feare, you of little faith? that he wil not forgiue sinnes? But he hath nayled them to the Crosse with his owne hands. Coloss. 2. [...]4. Psa [...]0 [...]. [...]4. Psa 145 8. That you are yet yong and tender? But he knowes our mold. That you are il-bred, and bound in customes of sinnes? But our Lord looseth them that are in fetters. Perhaps least prouoked with the enormitie and multitude of sinnes, he be slow in reaching out his hel­ping hand?Rom. 5.20. But where sinne aboundeth, Grace also is wont to more abound. Are you sollicitous for appartel, or foode, or other necessaries for your bodie, and therefore loath to forsake that which you haue?Mat. 6.32. But he knowes that you stand in need of al these. What wil you more? what doth now hinder you from saluation?’ Thus farre S. Bernard.

Finally let vs heare how S. Laurence Iustinian doth labour to draw al men from the vanitie of this world,S. Laur. Iustin do perfect. Mon. Can. 2. to the quiet of Religion; these are his words: O pre­uaricatours, returne to your hart; reclaime yourselues from your wayes, least after a while you perish for euer. ‘Restrayne your harts that they go not after their concupiscences, least at some time or other death seaze vpon you, and there be no bodie to rescue you; sel that which you possesse, that with this happie ex­change you may purchase heauenlie glorie. Giue Christ that which you must leaue to the world; send your goods before you, that in time of necessitie they may be restored vnto you multiplyed. Renounce the world voluntarily, least you be constrayned to go out of it with sorrow. Make a vertue of necessitie, and af­ter this life you shal receaue an eternal kingdome. Consider their end, that haue gone before you, and would needs liue as you do▪ They flourished in the world, they abounded in wealth, they gaue themselues to al kind of pleasure, they led their dayes in good things, Iob. 21.13. and in a moment they descended to [...]el: They reioy­ced for a short time, and are condemned to eternal death. It hapneth not so to them that serue God, that haue giuen their soules for Christ, and vnder the com­mand of their teacher, haue crucified their wils without respit. Rich men, sayth the Prophet,Psal. 33.1 [...]. haue wanted and been hungrie; but they that seeke God, shal not faile of al good.’

But if there be anie whom so manie reasons,The inui­tation which our Sauiour ma [...] [...] so manie authorities of holie Fa­thers, so manie examples are not forcible enough to conuince; let them giue [...]a [...]e to the sweet exhortation which our Sauiour himself makes vnto thē, that if they stoope not to men, they may yeald at least to God. What therefore doth he say? [Page 612] Come vnto me al you that labour and are loaden, and I wil refresh you. ‘These words sayth S. Basil, Mat. 11. [...]8. S. Basil▪ de abdi▪ sacul [...]. are the wordes of God, which whether they signifie the refreshing in this life in which now we are, or in the life to come, it is euident, they exhort vs, that casting off the burden of riches, and distributing it among the poore, to the end to blot out by almes-deeds and Confession, the innumerable multitude of sinnes, which lie heauie vpon vs by the desire of riches, we betake ourselues to the life of Monks, to carrie our Crosse. Wherefore he that hath resolued to obey Christ, & maketh hast to a life naked of the possession of al things, and not distracted with the cares of this world, he is truly admirable and to be accounted happie.’ Thus sayth S. Basil vpon those words of our Sauiour.

It behoueth vs therefore diligently to ponder this heauenlie Oracle, as spo­ken to ourselues, and of ourselues; and that we may do it to the greater comfort of our soules, let vs take it, not as out of a dumb paper, but as it fel from his Sa­cred mouth that was Truth and Loue itself; and represent to our Consideration his most sacred person, infinitly worthie of al loue and veneration, as anciently he was seen vpon earth, and conuersed with men, poore, and humble in outward shew, contemptible, and the sonne of a Carpenter: yet truly the sonne of God, and himself true God, supporting al things with the word of his power, in whom are al treasures. Heb. 1.3. It is he, that like a louing father burning with true loue of our soules, in [...]lamed with desire of our eternal welfare and saluation, crieth out alowd to al, and as it were mounted vpon a high chaire, preacheth vnto vs in these words: Come vnto me al you that labour, Mat. 11. [...] and are burdned, and I wil refresh you: Take vpon you my yoak, and you shal find rest to your soules: for my yoak is sweet, and my bur­den light; as if he should say in larger termes; sonnes of men, how long wil you be heauie-harted? how long wil you haue your eyes vpon vanities and false madnes? Wherefore consume yee yourselues with foolish labour, seeking ioy and content of mind in false riches and vaine honours of this world? Al this is but a burden and affliction of spirit, not rest and refreshing. The effect of al, is anguish while you desire them, labour while you seeke them, care and infinit sollicitude, while you possesse them. You that labour vnder this heauie charge, and are loaded with this dangerous burden, cast it off and come to me. For when was it il with you, while you were with me, or wel without me? Behold the diuel and the world cal vpon you; I on the other side do inuite you. The world calles to infect you, the diuel to kil you, and as a Wolf to worrie and destroy you. Where do I cal you, but to refresh you? I wil refresh you with that inward food that shal fil your desires, quench your thirst, and giue your hart that ease, that you wil desire no more. For with me are the pastures of life, in me true pleasure, and the delight­ful ref [...]ction of the mind. Come the [...]fore to me, and take my yoak yourselues vpon you, I say, t [...]ke [...]t yourselues; I command no man, I force it vpon no man; It must be taken voluntarily: and Humilitie and Obedience are the vertues which make men stoope vnto it.

Luc. 14.19.The world also hath a yoak, and not one only, but fiue yoakes, rugged and heauie, and voyd of the rewards of eternitie. Wherefore do you rather make choice of this seruitude, so hard, so vnsufferable, so manifold, then in my ser­ui [...]e which is true freedome, to swimme in al plentie of delights and comforts? My yo [...]k, I conf [...]s [...], is a yoak, but sweet; a burden, but light. Without a yoak, without a burden, you cannot come to the ioyes which are euerlasting; The way is [Page 613] narrow which leadeth to life, Mat. 7.14. Luc. 24.26. and it behoued the king of glorie to suffer, and so to enter into his glorie. But what soeuer this tribulation be, it is momentarie, and the plentifulnes of my house makes it light and sweet. Deut. 37.33. Esa. 10.27. These are the works which I dayly work ▪ I bring water out of the rock, and oyle out of the hardest stone; I ma­ke this yoak rot from the face of oyle, the oyle of that gladnes, with which my self was annointed before al my Consorts. This oyle, I powre forth largely vpon them that are partakers with me. Heer therefore you shal find rest to your soules, and assu­red comfort. Heere I wil lead you into that heauenlie win [...]-ellar, where you shal exult, and drink the wine that reioyceth the hart of man. And yet this is not an end, but the beginning of your ioyes. For after this life, there attendeth you a life and reward,Es. 64 4. Io. 12 26. which eye hath not seen, nor eare heard, nor hath it ascended into the hart of man. Because if anie man minister to me, my Father wil honour him; and the honour is,Esa. 61.3. Io. 16.22. that where I am, there my minister be. Then he wil giue you a Cro­wne, for ashes: the oyle of ioy, for mourning a cloake of prayse, for the spirit of sor­row; and your hart shal reioyce, and no man shal take your ioy from you.

FINIS.
THE TABLE OF THE CHAPTERS OF THE FIRST BOOKE: wherin is treated of the Profit of a Religious State.
TEstimonies of the ancient Fathers in commendation of a Religious Estate.
chap. 1. fol. 1.
What Religion is; and how many kinds of Hapinesse it doth contayne.
chap. 2. fol. 12.
That man is not his owne but Gods, and this for seauen causes.
chap. 3. fol. 16.
That a man doth discharge this debt, by gi­uing himself wholy to God in a Reli­gious Estate.
chap. 4. fol. 26.
Of the snares and occasions of sinne which are in the world.
chap. 5. fol. 30.
Three euills of this world, of which S. Iohn doth aduertise vs.
chap. 6. fol. 35.
Of flying the world by a Religious life.
chap. 7 fol. 42.
Of the benefit of a Religious life, in re­gard it strippeth vs of al things created.
chap. 8. fol. 47.
Of the benefit of Religious Pouertie.
chap. 9. fol. 51.
Of the benefit of Religious Chastitie.
chap. 10. fol. 56.
Of the benefit of Religious Obedience.
chap. 11 fol. 63.
That al Christians are bound to Perfection, and not only Religious people.
chap. 12. fol. 70.
The first fruit of a Religious life, to wit, perfect remission of al sinnes commit­ted.
chap. 13. fol 74.
The second fruit of Religion, that it is a state of Pennance.
chap. 14. fol. 79.
The third fruit of Religion: Austeritie of life.
chap. 15. fol. 83.
The fourth fruit of Religion, that it taketh away al occasion of sinne.
chap. 16. fol. 88.
The Fift fruit of Religion: Commoditie of seruing God.
chap. 17. fol. 93.
The sixt fruit: Religious people alwayes do the wil of God.
chap. 18. fol. 97.
The seauenth fruit, that the Command­ments are more easily kept in Religion.
chap. 19. fol. 103.
The eigth fruit of Religion, proceeding from the humble lowlines of the State.
chap. 20. fol. 105.
The ninth fruit, that Religion is the Schoole of Vertue.
chap. 21. fol. 109.
The tenth fruit: Plentie of Grace.
chap. 22. fol. 112.
The eleuenth fruit of Religion: Greater merit by vertue of the State.
chap. 23. fol. 117.
The twelfth fruit of Religion: Direction of Supetiours.
chap. 24. fol. 123.
The thirteenth fruit; written Rules.
chap. 25 fol. 129.
The fourteenth fruit: Good example.
chap. 26. fol. 133.
The fifteenth fruit: Concord and vnitie of Religious men among themselues.
chap. 27. fol. 137.
The sixteenth fruit: Mutual assistance in al things.
chap. 28. fol. 142.
The seauenteenth fruit: Communication of good works.
chap. 29. fol 147.
The eighteenth fruit: The bond of Vow.
chap. 30. fol. 151.
The ninteenth fruit: A safe and quiet death.
chap. 31. fol. 155.
The twentieth fruit, that it is a signe of [Page] Predestination.
chap. 32. fol. 162.
The one and twentieth fruit: God's special care and protection.
chap. 33. fol. 166.
The two and twentieth fruit: The prote­ction of our Blessed Ladie.
chap. 34. fol. 173
The two and twentieth fruit: That the prayers of Religious people are easily heard.
chap. 35. fol. 179.
A comparison between the state of a Re­ligious man, and a Secular Lay-man.
chap. 36. fol. 182.
A Comparison betwixt the state of Reli­gion and the Secular Clergie.
chap. 37. fol. 188.
A comparison of a Religious State, with the State of Bishops and Prelates.
chap. 38. fol. 194.
A Comparison betwixt a Religious life, and the life of an Heremit.
chap. 39. fol. 200.
Of the benefit of a Religious vocation.
chap. 40. fol. 206.
THE CHAPTERS OF the second Booke: wherin is treated of the Dignitie of a Religious State.
HOW base al earthly things are.
chap. 1. fol. 201.
Wherin true honour and nobilitie doth consist.
chap. 2. fol. 206.
Of the dignitie of Religious Pouertie.
chap. 3. fol. 209.
Of the excellency of Religious Chastity.
chap. 4. fol. 217.
Of the dignitie of Religious Obedience.
Chap. 5. fol. 225.
That a Religious man is aboue al earthlie things; and how glorious this is.
chap. 6. fol. 230.
How noble a thing it is in a Religious man, to forsake his natural kindred.
chap. 7. fol. 236.
That a Religious man hath also forsaken himself; and how noble a thing that is.
chap. 8. fol. 239.
That al Vertues concurre in a Religious State.
chap. 9. fol. 242.
How great the prefection of a Religious State is.
chap. 10. fol. 249.
Of the dignitie of a Religious State, in re­gard of the similitude, which it hath with God, and with our Sauiour.
chap. 11. fol. 256.
Religion is a kind of Martyrdome.
chap. 12. fol. 262.
Religious people are the Friends, and Chil­dren, and Spouses of God.
chap. 13. fol 266.
Religious people are the Temples of God, in regard they are consecrated to his ho­nour.
chap. 14. fol. 271.
Religious people are a continual Sacrifice, in regard of the oblation which they make of themselues.
chap. 15. fol. 274.
A Religious State compared with the State of a King.
chap. 16. fol. 277.
Of the Power of Iudicature which Reli­gious men shal haue.
chap. 17. fol. 281.
Of the glorie, which Religious people shal haue in Heauen.
chap. 18. fol 288.
Of the Antiquitie of Religious courses; and first how they were prefigured in the Old Law.
chap. 19. fol. 293.
That a Religious state was instituted by our Sauiour himself; and first in his A­postles.
chap. 20. fol. 297.
How Religious courses did flourish in the time of the Apostles.
chap. 21. fol. 300.
How Religious Orders haue descended to our times.
chap. 2 [...]. fol. 306.
Of the Religious Orders of the Clergie.
chap. 23. fol. 316.
Of the great multitude of Religious, and Religious Orders.
chap. 34. fol. 321.
Of diuers Religious men, that haue been [Page] eminent both in learning and sanctitie.
chap. 25. fol. 327.
Of Kings and Princes, that haue been Re­ligious.
chap. 26. fol. 334.
Of Noble women that haue liued in Reli­gion.
cap. 27. fol. 341.
Of Popes, that haue been taken out of Re­ligious Orders.
chap 28. fol. 345.
Of Prelats that haue been taken out of Re­ligious Orders.
chap. 29. fol. 356
Of the fruit, which Religious people haue brought forth in the Church of God.
chap. 30. fol. 361.
Reasons, why a Religious course of life is most proper to bring forth these kinds of fruit.
chap. 31. fol. 372.
How manie Religious men haue been emi­nent in learning and eloquence.
chap. 32. fol. 377.
Reasons, why Religious men profit so much in Learning.
chap. 33. fol. 385.
Of three degrees of Beautie and Dignitie, which are in Religion.
chap. 34. fol. 387.
Religion is a perfect Common-wealth.
chap. 35. fol. 392.
How much honour Religious Orders haue done to the Church of God.
chap 36. fol. 397.
Of the honour, which is done to Religious people, euen in this life.
chap. 37. fol. 400.
THE CHAPTERS OF the third Booke: wherin is treated of the Pleasantnes of a Religious state.
THat the pleasures of the Mind are farre greater, then the pleasures of the bodie.
chap. 1. fol. 409.
That true content of mind is only in God.
chap. 2. fol. 415.
The first reason, why a Religious life is delightful; because it is free from world­lie trouble.
chap. 3. fol. 418.
That Religious discipline is easie.
chap. 4. fol. 423.
Of the pleasure, which is in a Religious life by reason of the mortification of the Pas­sions.
chap. 5. fol. 427.
Of the pleasure, which Religious people take in Prayer.
chap. 6. fol. 431.
Of manie other spiritual delights, which Religious people enioy.
chap. 7 fol. 434.
Of the contentment, which Religious people take in Pouertie.
chap. 8. fol. 440.
Of the pleasantnes of Chastitie and Obe­dience.
chap. 9. fol. 445,
Of the pleasure, which Religious people take in conuersation with their spiritual Brethren.
chap. 10. fol. 449.
Of the pleasure, which Religious men take in Learning.
chap. 11. fol. 453.
Of the ioy, which Religious people take in the good of their Neighbours soules.
chap. 12. fol. 458.
Of the Hundred-sold promised to Reli­gious people.
chap. 13. fol. 459.
A comparison of Religion with Paradise.
chap. 14. fol. 463.
An answer to certain Obiections, which are won to be made against Religion; and first: That few enioy these Comforts.
chap 15. fol. 468.
An answer to them that say: There be ma­nie hard things in Religion.
chap. 16. fol. 473.
An answer to them that obiect, that Reli­gious people barre themselues of the pleasures of this life.
chap. 17. fol. 481.
An answer to them, that say, there be ma­nie temptations in Religion.
chap. 18. fol. 484.
An answer to them, that say: It is against nature, to liue vnder an other.
chap 19. fol. 488.
An answer to them, that think it better to keepe their weealth to spend in good [Page] vses, then to giue it al away at once.
chap. 20. fol. 494.
An answer to them that choose to remayne in the world, to do good vpon their Neighbour.
chap. 21. fol. 500.
An answer to them that say: It is enough to forsake the world in affection, though they forsake it not in effect.
chap. 22. fol. 504.
An answer to them that say: It is more per­fect to liue in the world, because it is harder to liue wel.
chap. 23. fol. 512.
An answer to that which is wont to be ob­iected: That Religious people are bound to more perfection.
chap. 24. fol. 514.
Against those that obiect, that some Reli­gious people liue not wel.
chap. 25. fol 518.
An Answer to their argument that say: If al should become Religious, the world would perish.
chap. 26. fol. 5 [...]2.
Against the scare of some, that they shal want necessaries for their bodie.
chap. 27. fol. 525.
Of the feare, which others haue, least they may hasten their death, by the incom­modities, which they shal suffer.
chap. 28 fol. 529.
An answer to those whom the loue of their bodie hinders from Religion.
chap. 29. fol. 532.
Of them, whom the loue of the world hindred from Religion.
chap. 30. fol. 537.
Against the feare, which some haue, that they shal neuer be able to shake off their euil customes.
chap. 31. fol. 540.
An answer to them that feare, that they shal not perseuer in Religion.
chap. 32. fol. 545.
Against the temptation of delaying our entrance into Religion.
chap. 33. fol. 551.
Of a temptation rising from our Parents and Kindred.
chap. 34. fol. 558.
Against them that hinder their children or kinsfolk from Religion.
chap. 35. fol. 566
An answer to them that say, they cannot know when it is a true vocation of God.
chap. 36. fol. 573.
The Conclusion of the whole Work, to Religious people.
chap. 37. fol. 585.
The conclusion of the whole work to Se­cular people.
chap. 38. fol. 596.

Faults escaped.

Pag. 9 lin. 3. for Sauiour. Who sayth, were, reade Sauiour, who sayth ▪ VVhere &c. Pag. 21 [...]. in the Title of the Chapter in some Copies, reade Chastitie for Charitie.

FINIS.

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