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
,
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
them
,
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
,
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
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
,
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
,
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
with
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
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
seruant●
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
:
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
,
appeasing
the
things
,
which
are
in
heauen
,
and
which
are
on
earth
?
This
Salomon
therefore
,
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
,
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
.
Religion
●s
the
more
to
be
valued
●n
regard
of
the
opposition
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
reason
it
is
extremely
hated
by
the
Diuel
.
If
therefore
we
obserue
things
right
,
we
shal
finde
this
course
so
violently
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
,
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
,
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
.
〈◊〉
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
them
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
.
Constantinus
Copronymu●
followed
the
like
strayne
;
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
.
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
,
humane
inuentions
,
idle
conceits
and
newly
deuised
,
&
auerring
that
there
is
no
more
perfection
in
them
,
then
the
ordinarie
manner
of
liuing
of
al
Christians
doth
contayne
,
being
equally
instituted
by
Christ
our
Sauiour
;
and
that
they
take
away
the
honour
due
by
the
commandment
of
God
to
Parents
,
as
if
children
,
that
entred
,
were
released
of
their
dutie
.
This
man's
fictions
haue
been
excellently
wel
confuted
by
Waldenfis
,
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
condemned
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
,
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
,
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
,
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.
Dominick
and
S.
Francis
.
S.
Thomas
of
Aquin
,
defended
Religion
with
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
;
yet
because
in
this
busines
of
our
saluation
,
which
is
the
greatest
of
al
other
businesses
,
he
wil
hold
the
same
sweet
course
and
order
,
with
which
his
Diuine
Prouidence
is
delighted
in
al
other
things
,
he
is
pleased
to
vse
the
endeauours
of
his
Ministers
,
who
(
as
S.
Paul
sayth
)
are
the
Coadiutours
,
and
Assistants
of
God
.
Therefore
on
the
contrarie
side
,
it
is
the
proiect
of
the
Prince
of
darknes
,
opposing
himself
against
the
glorie
of
God
,
and
the
good
of
soules
to
hinder
these
seruants
of
God
,
in
so
great
and
wholesome
a
work
which
they
haue
vndertaken
.
Which
S.
Gregorie
confirmeth
when
he
sayth
,
that
the
wicked
doe
chiefly
persecute
that
part
of
holie
Church
which
they
see
is
likelie
to
doe
good
to
manie
.
Thus
farre
S.
Thomas
.
Who
with
his
learned
pen
did
stop
the
mouth
of
these
wicked
teachers
:
but
much
more
God
with
his
iust
and
seuere
iudgement
ouer
them
.
William
by
Pope
Alexander
the
Fourth
,
The
opposers
of
Religion
punished
.
was
called
to
Rome
;
where
in
open
Consistorie
,
being
conuict
and
condemned
,
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
French
dominions
by
Lewis
then
King
.
Gyraldus
was
sharply
punished
in
another
kind
;
for
being
not
long
after
taken
with
a
palsey
,
he
dyed
a
leapre
,
to
the
end
of
the
loathsomnes
of
his
vnwonted
death
might
make
knowne
to
al
,
the
loathsomnes
of
his
offence
.
And
as
the
Diuel
did
thus
persecute
these
two
orders
in
their
first
beginnings
,
the
like
he
hath
done
to
al
the
rest
,
and
lastly
to
our
Societie
,
which
he
hath
not
only
laboured
to
extinguish
by
peece-meale
,
in
seueral
places
and
countries
,
raysing
seueral
combats
against
it
,
but
did
at
Rome
goe
about
with
might
and
mayne
to
dissolue
the
verie
first
foundation
therof
,
when
it
was
newly
layd
in
the
ground
,
by
certain
instruments
which
there
he
had
,
spreading
most
slanderous
reports
of
S.
Ignatius
our
Founder
,
and
of
his
Companions
,
charging
them
with
Heresie
,
&
diuers
other
enormous
crimes
.
But
heer
also
God
shewed
himself
our
God
,
&
wrought
so
by
his
singular
and
most
euident
prouidence
that
S.
Ignatius
and
his
followers
were
acquitted
of
al
suspition
,
persecuted
by
diuer●
.
by
a
solemne
and
honourable
Iudgement
pronounced
for
them
,
and
the
authours
of
that
infamous
columniation
were
punished
in
seueral
kinds
.
One
of
them
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
strength
against
the
malice
of
the
Diuel
,
in
behalf
of
Religious
courses
,
God
labouring
to
erect
,
establish
,
and
honour
them
;
the
Diuel
opposing
them
continually
,
and
playing
vpon
them
with
al
sorts
of
weapons
and
deuises
▪
yet
so
as
the
goodnes
and
powerful
hand
of
God
,
who
without
comparison
is
more
high
and
mightie
,
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
which
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
.
S.
Greg.
Nazianz
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
;
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
;
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
Compagnions
,
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
vpon
God
and
fasten
their
Cables
to
him
,
as
to
an
immoueable
Rock
;
they
are
inrolled
among
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
Iulianum
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
;
These
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
:
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
,
Climachus
also
,
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
,
S.
Iohn
Damascen
.
De
Barlaam
&
Iosaphat
7.
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
,
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
manner
,
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
,
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
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
;
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
,
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
,
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
,
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
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
,
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
,
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
,
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
.
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
peace
togeather
.
which
couereth
multituds
of
sinnes
:
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
,
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
descendeth
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
.
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
,
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
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
,
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
;
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
;
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
,
is
good
for
vs
to
be
heere
.
S.
Laurentius
Iustinian
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
manner
.
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
conceaue
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
themselues
&
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
●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
,
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
:
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
renounce
al
carnal
delights
;
They
shal
attaine
great
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
sermon
which
he
made
to
his
brethren
,
he
speaketh
much
of
the
benefit
of
liuing
in
a
Religious
Congregation
.
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
,
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
commodities
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
,
19.
I
do
not
speake
these
things
to
the
end
,
to
amplifie
in
words
the
vertues
&
priuiledges
of
those
that
haue
imbraced
this
manner
of
liuing
in
common
,
or
to
make
them
greater
then
they
are
,
for
my
Eloquence
is
not
so
rare
,
as
to
ad
lustre
to
things
which
of
themselues
are
noble
&
excellent
.
But
rather
I
may
iustly
feare
least
the
brightnesse
which
they
haue
,
be
obscured
by
my
slender
style
;
my
Intention
is
only
to
shew
the
worth
of
this
noble
trade
of
life
,
and
the
esteeme
which
we
ought
to
haue
of
it
:
for
what
is
there
in
comparison
of
this
,
which
ought
not
iustly
seeme
farre
inferiour
vnto
it
.
They
haue
one
father
among
them
,
imitating
the
heauenvly
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
,
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
of
Religion
by
the
name
which
it
beareth
.
And
some
deriue
it
from
the
Latin
word
(
Relego
)
which
signifieth
to
read
,
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
Religion
,
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
;
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
,
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
,
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
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
:
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
.
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
,
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
,
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
,
State
,
by
reason
of
the
firmenesse
and
stabilitie
of
it
.
Auctoritie
and
Approbation
of
the
Pope
;
who
as
in
al
other
things
so
in
confirming
and
establishing
Religious
Institutions
▪
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
,
that
no
man
should
found
a
Religious
order
without
consent
&
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
compelled
by
law
or
Cannon
.
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
&
excellencie
thereof
,
it
being
the
prime
of
so
great
a
vertue
,
as
is
Religion
.
S.
Thomas
1.2
.
q
71.
Sanctitie
the
flowre
of
Religion
,
&
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
them
,
)
are
most
noble
,
to
wit
,
prayer
&
deuotion
.
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
,
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
,
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
,
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
,
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
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
,
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
:
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
all
the
reason
,
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
,
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
.
Saint
Paul
saith
,
that
God
is
only
Powerfull
,
and
our
Sauiour
himself
,
that
he
is
only
good
;
and
Iob
,
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
,
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
,
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
;
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
,
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
,
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
,
and
the
Sunne
.
And
in
an
other
place
Myne
are
al
the
wild
beasts
of
the
woods
,
the
beasts
vpon
the
●●●s
,
and
the
ox●n
;
●yne
is
gold
,
and
mine
is
syluer
:
finally
in
the
booke
of
Iob
,
God
doth
challeng
to
himself
all
things
togeather
,
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
.
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
,
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
.
And
so
Aristotle
vnderstood
that
the
plants
and
all
things
▪
that
haue
life
,
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
commoditie
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
,
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
,
S.
Iohn
;
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
lo●●
of
an
inferiour
good
,
our
whole
hart
,
our
whole
soule
,
and
our
whole
strength
.
Fo
rs
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
.
●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
.
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
,
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
,
but
deliured
him
vp
for
vs
al
,
who
gaue
himself
for
vs
.
God
hath
so
loued
the
world
,
that
he
gaue
his
only
begotten
Sonne
.
S.
Chry●ost●me
say
in
one
of
his
homilies
,
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
,
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
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
,
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
.
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
?
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
,
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
,
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
Sacra
10.
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
renounced
the
world
,
thou
hast
renounced
these
present
things
,
be
therfore
carefull
,
&
alwayes
remember
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
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
.
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
.
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
,
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
:
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
:
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
,
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
,
Thou
hast
broken
the
yoake
,
thou
hast
burst
a
sunder
the
band
,
thou
hast
sayd
,
I
will
not
serue
.
And
what
torment
&
punishment
doth
attend
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
,
S.
Cyprian
.
S.
Cyprian
cont.
demetr
.
Thou
requirest
seruice
from
thy
seruant
,
and
being
thy self
a
man
,
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
vpon
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
,
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
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
,
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
.
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
Temples
of
God
.
For
we
can
offer
nothing
to
God
,
more
acceptable
,
then
if
we
say
vnto
him
,
with
the
Prophet
Esay
,
Possesse
vs
.
S.
Chrisostome
also
in
that
eloquent
epistle
to
Theodore
the
Monke
,
hath
this
excellent
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
Commander
:
For
if
the
wife
hath
not
power
ouer
her
owne
body
,
but
the
Husband
,
much
more
those
that
liue
rather
to
Christ
our
Sauiour
,
then
to
themselues
,
cannot
haue
the
disposal
of
their
owne
bodies
.
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
brethren
,
&
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
man
hath
not
power
ouer
his
owne
body
.
And
explicating
that
passage
of
the
Psal.
yet
with
thy
eyes
thou
shalt
see
,
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
,
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
committed
vnto
him
vntil
that
day
,
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
,
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
:
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
recompense
&
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
,
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
from
him
,
&
haue
them
improued
by
him
,
therfore
it
is
iust
and
reasonable
,
that
euery
one
should
restore
themselues
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
render
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
obligation
,
there
can
be
no
doubt
but
the
promise
of
almightie
God
doth
belong
vnto
them
,
which
we
find
in
the
Prophet
Esaye
.
And
now
our
Lord
sayth
these
things
,
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
.
4.
This
is
therfore
,
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
;
Thou
art
my
God
,
because
thou
hast
not
need
of
my
goods
.
Neither
must
we
wonder
at
this
which
I
haue
sayd
;
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
obligation
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
.
3.
The
world
hath
his
lawes
and
fashions
,
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
pamper
our
body
.
We
must
giue
our selues
to
al
kinds
of
pleasure
.
It
is
a
braue
thing
to
beare
sway
among
others
,
to
rule
&
command
;
to
be
commended
,
&
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
actions
,
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
children
put
to
schoole
,
but
vnder
their
Parents
,
&
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
common
voice
of
euerie
bodie
,
praysing
&
practising
that
which
is
vitious
,
doth
carrie
them
into
al
corruption
.
3
The
second
point
of
danger
in
the
world
is
euill
Example
,
Euil
Example
.
And
the
danger
of
it
.
For
when
the
disorders
of
other
men
,
their
wanton
behauiour
,
&
dishonesties
,
their
vanities
,
&
Ambitions
,
&
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
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
,
He
that
toucheth
pitch
shal
bee
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
shal
be
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
,
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
,
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
.
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
sense
and
thought
of
mans
hart
are
prone
to
euill
from
his
youth
:
&
S.
Paul
.
I
see
an
other
law
in
my
members
,
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
,
Prudence
and
wisdome
,
S.
Augustin
sayth
wel
that
the
state
of
our
soules
,
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
,
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
,
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
;
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
,
S.
Iohn
the
Apostle
expresseth
in
few
words
,
but
diuinely
saying
,
The
World
is
al
glaced
in
Naughtines
,
as
if
he
had
sayd
,
it
is
so
ful
of
vice
and
corruption
,
so
desperately
naught
and
perished
,
that
it
hath
not
one
patch
whole
&
sound
in
it
.
S.
Cyprian
maketh
mention
,
&
from
thence
behold
it
from
end
to
end
,
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
.
Our
lord
hath
looked
downe
from
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
.
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
.
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
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
,
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
,
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
,
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
&
Reuelations
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
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
;
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
,
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
.
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
:
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
;
Sainct
Paul
giues
vs
notice
saying
:
They
that
wil
become
〈…〉
,
and
into
the
snare
of
the
D●u●l
,
and
into
many
vayne
and
vnprofitable
desires
,
which
cast
a
man
headlong
into
destruction
and
perdition
.
Wherefore
S.
Gregorie
in
his
moralls
sayth
wel
,
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
,
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
,
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
;
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
;
S.
Ambrose
is
of
opinion
that
our
Sauiour
for
this
reason
chiefly
,
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
;
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
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
.
S.
Bernard
sayth
the
fulnes
and
abundance
of
temporal
things
,
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
,
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
,
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
,
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
;
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
;
〈◊〉
Hom.
25.
in
Euang
.
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
.
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
,
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
;
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
.
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
,
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
?
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
?
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
,
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
,
hand
of
the
destroyers
;
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
,
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
,
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
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
;
S.
Iohn
spoken
to
the
Iewes
,
doth
sufficiently
demonstrate
;
How
can
you
beleeue
,
who
receaue
glorie
from
one
another
?
S.
B●sil
calleth
this
desire
of
glorie
,
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
:
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
:
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
imminent
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
,
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
,
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
commanded
to
repaire
,
desired
that
he
might
rather
shelter
himself
in
Segor
,
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
,
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
;
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
,
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
number
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
,
Hierome
Ep.
34.
but
to
fly
naked
.
For
if
we
keep
possession
of
anie
thing
pertayning
to
this
world
,
we
do
not
fly
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
hands
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
.
S.
Ambrose
writ
a
whole
Book
of
this
verie
subiect
,
Of
the
flight
of
the
world
;
wherin
among
manie
other
things
he
declareth
,
how
in
the
Old
Law
we
are
instructed
to
flye
,
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
danger
,
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
allurements
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
confident
;
&
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
:
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
.
Religious
state
,
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
,
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
,
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
,
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
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
from
this
present
wicked
World
,
saying
with
the
Prophet
:
I
haue
hated
the
congregation
of
the
malignant
,
and
wil
not
s●t
with
the
wicked
.
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
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
,
&
from
things
connexed
with
sinne
,
as
from
scraping-vp
worldlie
wealth
,
from
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
example
of
those
that
runne
a
race
.
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
,
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
.
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
.
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
ouer-board
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
possession
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
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
;
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
〈◊〉
,
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
:
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
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
;
S.
Bonauenture
writ
a
whole
Treatise
,
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
:
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
this
vertue
,
as
the
foundation
of
al
the
rest
,
saying
:
Blessed
are
the
poore
in
spirit
.
This
is
the
discourse
of
S.
Bonauenture
.
〈…〉
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
〈◊〉
.
〈◊〉
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
;
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
,
S.
Gregorie
Na●ianzen
relateth
,
O
fortune
,
I
thank
thee
for
returning
me
to
my
〈…〉
.
But
Crates
farre
●etter
;
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
,
concerning
a
spare
kind
of
liuing
;
and
among
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
,
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
,
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
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
,
but
are
alwayes
seeking
after
that
which
is
to
come
.
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
abundance
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
conuersed
on
earth
those
with
whom
he
liued
most
,
and
were
his
most
familiar
acquaintance
,
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
norant
,
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
longed
for
their
presence
&
acquaintance
.
How
manie
noble
persons
according
to
the
flesh
(
sayth
S.
Bernard
)
how
manie
great
men
,
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
,
whom
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
.
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
,
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
,
Blessed
are
the
poore
in
spirit
,
for
theirs
is
the
kingdome
of
heauen
;
in
few
words
expressing
the
present
and
future
happines
of
it
?
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
;
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
?
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
;
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
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
violent
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
,
〈…〉
;
they
who
doe
such
things
,
shal
not
possesse
the
kingdome
of
heauen
:
but
then
part
,
(
as
it
is
sayd
in
the
Apocalyps
)
shal
be
in
the
burning
lake
of
fire
and
brimstone
,
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
,
t●ose
that
were
brought-vp
〈…〉
,
haue
〈◊〉
.
A●ainst
which
there
is
no
better
defence
,
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
saying
:
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
,
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
,
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
,
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
there
set
downe
at
large
by
the
same
Apostle
,
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
;
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
,
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
,
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
.
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
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
,
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
;
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
.
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
.
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
.
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
,
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
.
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
tranquillitie
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
,
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
commoditie
of
a
single
life
.
For
in
the
Booke
which
h●
wrote
of
Virginitie
,
hauing
brought
the
examples
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
〈◊〉
&
sustenance
;
but
now
free
from
al
these
tyes
,
dwelling
on
earth
as
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
,
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
,
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
question
,
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
,
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
;
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
,
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
,
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
,
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
.
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
;
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
,
professeth
,
Obedience
is
better
then
Sacrifice
;
and
to
hearken
,
is
better
then
to
offer
the
far
of
rammes
.
Whervpon
S.
Gregorie
discourseth
thus
:
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
.
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
.
S.
Gregorie
teacheth
)
it
doth
plant
al
other
vertues
in
the
mind
;
and
while
it
prospereth
,
al
the
rest
doe
prosper
and
encrease
.
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
danger
,
&
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
actions
,
The
thoughts
of
mortal
wights
are
feareful
,
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
them
,
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
:
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
.
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
:
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
,
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
man
hath
ouer
an
other
man
,
is
deriued
from
God
;
&
proueth
it
by
manie
natural
reasons
,
applyed
to
moral
gouernment
,
&
drawne
from
the
nature
of
euerie
Entitie
,
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
,
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
.
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
,
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
,
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
.
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
after-comers
,
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
,
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
,
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
excellent
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
,
S.
Iohn
Chrysostom
sayth
:
If
thou
hadst
not
a
bodie
,
he
would
haue
giuen
thee
naked
&
incorporeal
guifts
;
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
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
,
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
perfection
and
sanctitie
,
wheras
secular
people
(
say
they
)
haue
no
such
obligation
,
but
may
freely
be
imperfect
;
S.
B●sil
in
that
learned
and
eloquent
Homilie
which
he
wrote
of
Relinquishing
al
things
,
discourseth
,
how
God
,
to
condescend
to
the
weaknes
of
mankind
,
hath
distributed
the
life
of
man
into
two
ranks
&
states
:
the
one
of
Wedlock
,
the
other
of
Continencie
;
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
whom
we
reade
in
the
Old
Testament
,
specially
Abraham
:
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
commandments
being
set
downe
equally
for
al
,
they
that
doe
against
them
,
are
in
equal
danger
,
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
:
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
;
walk
round
and
passe
through
and
through
like
a
mad
dog
seeking
whom
he
may
deuoure
.
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
.
I
say
vnto
you
that
you
sweare
not
at
al.
And
againe
when
he
sayd
:
Woe
be
to
those
that
laugh
:
Blessed
are
the
poore
in
spirit
;
Blessed
are
they
that
mourne
;
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
,
She
that
is
in
delights
,
liuing
is
dead
;
and
againe
:
Hauing
meate
,
and
apparel
,
let
vs
content
ourselues
therewith
.
What
could
he
require
more
of
Monks
?
In
another
place
giuing
directions
,
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
;
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
.
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
.
Al
this
and
much
more
doth
S.
Iohn
Chrysostom
say
.
And
could
anie
thing
be
expressed
more
plainly
,
or
more
significantly
,
and
in
more
weightie
tearmes
?
Though
what
need
we
stand
vpon
the
testimonies
of
men
,
seing
we
haue
our
Sauiour's
owne
verdict
for
it
,
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
,
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
inheritance
,
or
if
we
wil
maintayne
the
Adoption
of
Sonnes
,
we
must
maintayne
it
by
imitation
of
our
heauenly
Father
;
S.
Cyprian
sayth
)
it
is
vnseemlie
that
children
should
degenerate
from
their
parents
,
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
,
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
,
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
;
from
al
our
hart
,
al
our
soule
,
al
our
strength
and
force
.
And
directing
vs
in
the
loue
of
our
Neighbour
,
it
commandeth
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
,
The
first
fruit
of
a
Religious
life
,
to
wit
,
perfect
Remission
of
al
sinnes
committed
.
CHAP.
XIII
.
I
wil
ascend
into
the
Palme-tree
,
&
gather
the
fruits
therof
.
Being
to
treate
more
fully
of
the
particular
commodities
of
a
Religious
life
,
this
saying
of
the
Wise-man
in
the
Canticles
cometh
fit
to
my
purpose
;
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
,
contemptible
,
knottie
,
&
rough
,
ful
of
labour
and
toile
;
but
when
we
cast
our
eye
vpon
the
inward
riches
,
there
is
not
vpon
earth
a
sweeter
life
,
nor
fuller
of
a
spiritual
commodities
,
Wherefore
let
vs
ascend
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
committed
in
a
secular
life
.
But
no
man
can
value
the
greatnes
of
this
benefit
,
vnlesse
he
conceaue
&
reflect
vpon
the
greatnes
of
the
punishment
,
which
is
due
after
this
life
,
euen
for
those
sinnes
,
which
haue
been
forgiuen
vs
,
and
blotted-out
by
vertue
of
the
Sacraments
.
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
from
the
bodie
,
hath
of
seing
that
Infinit
Good
,
for
which
we
were
al
created
;
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
,
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
;
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
complement
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
,
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
,
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.
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
,
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
Confession
,
and
other
vertuous
exercises
,
the
Diuel
hauing
no
more
to
say
,
went
away
vanquisht
and
confounded
.
S.
Athanasias
recounteth
the
like
example
of
S.
Antonie
the
Great
,
tha●
〈…〉
Ninth
Houre
he
was
once
in
spirit
carried
vp
towards
heauen
〈…〉
and
when
the
Diuels
flocking
about
him
laboured
with
al
might
to
hinder
him
,
the
Angels
asked
them
what
interest
they
had
in
him
?
and
they
began
to
rip
vp
the
sinnes
of
his
youth
;
but
the
blessed
Angels
presently
stopped
their
mouths
,
and
told
them
,
that
they
were
not
to
looke
back
vpon
those
things
which
he
had
committed
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
,
6.
And
that
which
Leontius
Bishop
of
Cyprus
,
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
them
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
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
.
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
.
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
;
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
:
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
.
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
,
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
.
Therefore
he
spareth
not
the
offence
,
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
,
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
than
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
.
4.
And
certainly
,
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
,
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
,
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
,
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
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
,
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
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
,
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
,
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
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
,
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
,
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
,
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
composed
of
two
seueral
substances
very
different
&
contrarie
one
to
the
other
;
the
one
is
of
earth
,
and
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
,
The
bodie
which
is
corrupt
,
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
,
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
;
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
,
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
,
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
,
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
.
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
.
●●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
confort
of
the
heauenlie
visitation
,
that
torrent
of
pleasures
,
the
grace
of
that
vehement
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
.
Euangelical
pennie
,
which
is
not
giuen
but
to
such
as
labour
in
the
vineyard
;
it
is
the
Crowne
,
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
.
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
:
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
.
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
,
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
.
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
.
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
,
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
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
,
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
can
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
&
composition
,
that
if
a
man
once
meddle
with
them
,
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
,
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
them
.
Not
only
our
external
but
our
internal
substance
is
too
too
slimie
&
like
glue
;
and
the
hart
of
man
doth
easily
〈◊〉
to
that
which
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
we
consider
how
weak
and
feeble
our
nature
is
,
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.
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
;
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
violence
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
,
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
,
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
,
S.
Gregorie
noteth
,
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
,
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
,
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
,
Past.
c
4.
that
being
confusedly
diuided
into
manie
,
it
is
not
able
to
attend
to
euerie
one
in
particular
.
Wherefore
a
certain
wise
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.
Thomas
his
discourse
vpon
this
subiect
is
more
ful
,
shewing
how
a
secular
life
is
troubled
with
three
sorts
of
vnquietnes
:
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
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
,
S.
Bernard
is
witnesse
,
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
,
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
?
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
;
and
he
that
hath
litle
busines
,
shal
attaine
vnto
it
.
Thus
farre
S.
Gregorie
.
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
,
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
,
Shal
not
my
soule
be
subiect
to
God
?
I
know
that
euerie
creature
is
subiect
to
God
,
whether
it
wil
or
no
;
but
voluntarie
subiection
is
required
of
creatures
that
are
reasonable
,
that
they
sacrifice
voluntarily
vnto
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
,
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
,
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
manner
,
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
;
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
,
self-wil
,
it
with-draweth
and
stealeth
itself
from
vnder
his
gouernment
,
whom
it
ought
to
serue
,
as
Authour
and
Maker
of
it
.
And
doth
it
content
itself
with
this
iniurie
?
It
presumeth
farther
;
as
much
as
lyeth
in
it
,
it
taketh
al
from
God
.
Thus
speaketh
that
holie
man
,
and
much
more
,
alwayes
a
deadlie
enemie
of
self
wil
,
which
there
also
he
calleth
a
leprosie
.
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
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
,
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
,
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
commanded
the
like
things
,
to
those
whom
they
had
vndertaken
to
instruct
in
Spirit
and
Vertue
,
what
did
they
,
but
root-out
of
their
minds
the
verie
relicks
of
self-wil
and
self-conceit
?
And
that
which
anciently
these
Fathers
did
,
that
is
now
also
practised
in
Religion
,
where
discipline
is
in
force
.
5.
Now
let
vs
consider
a
Secular
man
,
what
he
is
in
this
point
,
and
take
not
an
ordinarie
man
,
much
lesse
anie
of
those
that
the
Apostle
describeth
to
be
filled
with
al
iniquitie
,
malice
,
auarice
,
murmurers
,
detractours
,
inuentours
of
euil
,
such
men
neuer
think
of
vertue
;
but
let
vs
take
a
man
that
is
vertuous
and
vpright
,
that
cometh
often
to
the
Sacraments
,
that
is
(
as
Iob
sayd
of
himself
)
a
father
to
the
poore
,
an
eye
to
the
blind
,
a
f●ot
to
the
lame
,
S.
Gregorie
attributes
to
vayne-glorie
;
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
,
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
.
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
,
He
that
heareth
you
,
heareth
me
.
8.
This
is
the
great
happines
which
a
Religious
man
hath
;
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
,
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
,
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
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.
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
them
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
.
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
,
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
.
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
,
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
,
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
.
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
.
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
:
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
;
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
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
.
Our
Lord
is
high
,
and
regardeth
humble
things
;
and
knoweth
high
things
afarre-of
.
For
likenes
doth
most
commonly
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
,
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
;
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
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.
be
r
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
;
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
?
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
,
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
;
In
the
meane
time
if
we
haue
anie
good
thing
,
we
must
needs
hide
it
;
because
the
man
that
found
the
treasure
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
,
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
:
Watering
the
〈◊〉
from
the
higher
places
of
them
.
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
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
.
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
,
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
,
Wherefore
that
which
S
Bernard
speaketh
of
Humilitie
,
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
,
Io.
Chrys
Rom.
58
ad
p●p
.
Ant.
and
functions
;
of
which
S.
Chrysostome
doth
discourse
excellently
wel
in
one
of
his
Sermons
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
,
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
,
5.
S.
Iohn
Damascen
,
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
.
Be
not
called
maisters
,
because
one
is
your
maister
,
Christ
,
who
is
not
wanting
in
anie
dutie
belonging
to
a
diligent
&
skilful
Maister
.
He
taketh
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
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
.
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
,
tree
planted
by
the
riuers
of
water
,
that
is
,
of
this
plentiful
&
mani●old
grace
,
running
in
that
abundance
,
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
.
[
2
](A09741-e27510-b)
2
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
,
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
.
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
,
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
word
doth
make
me
think
,
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
,
considering
the
particular
assistance
&
most
certain
protection
of
God
,
which
is
promised
vs
in
al
things
.
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
abundance
of
Grace
in
Religious
companies
,
[
3
](A09741-e27750-b)
3
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
communitie
.
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
essential
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
,
〈…〉
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
,
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
;
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
;
Trade
〈◊〉
come
;
giuing
vs
to
vnderstand
,
that
this
life
is
no
other
,
S.
Gregorie
,
who
discoursing
vpon
those
words
of
Iob
:
They
shal
walk
in
vayne
,
and
perish
;
doth
wel
expresse
their
foolishnes
(
for
why
may
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
:
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
;
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
,
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
.
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
,
4.
Moreouer
,
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
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
.
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
,
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
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
,
〈◊〉
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
,
9.
But
as
touching
merit
,
wherof
we
now
treate
,
we
may
a●de
one
thing
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
,
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
them
,
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
,
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
,
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
.
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
of
so
great
a
Maiestie
within
yourself
;
but
being
a
man
placed
in
honour
,
doe
sorte
yourself
with
beasts
,
and
become
like
to
them
,
spending
your
endeauours
in
no
spiritual
and
eternal
things
,
but
contenting
yourself
with
corporal
and
temporal
goods
,
as
the
spirit
of
a
beast
,
which
as
it
receaueth
beginning
from
the
bodie
,
so
it
endeth
with
it
'
Your
eare
is
deaf
to
that
Euangelical
counsel
:
Worke
not
the
food
,
which
perisheth
,
but
which
remayneth
to
life
euerlasting
.
But
it
is
written
,
that
none
ascendeth
to
the
mountain
of
our
Lord
,
but
he
that
hath
not
receaued
his
soule
in
vayne
;
nor
he
neither
,
vnlesse
he
be
harmelesse
of
his
hands
,
and
cleane
of
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
:
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
,
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
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
them
;
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.
be
r
●
●
.
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
.
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
;
7.
And
thus
much
of
temptations
,
the
ouercoming
wherof
is
a
mayne
point
of
our
saluation
.
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
,
S.
Bernard
thinks
that
the
Apostle
did
harp
vpon
this
point
,
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
.
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.
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
in
his
power
,
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
,
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
:
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
,
Bernard
s.
de
Conu
.
S.
Paul
.
that
Religion
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
,
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
,
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
,
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
.
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
.
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
affections
,
2.
Moreouer
,
3.
Againe
,
Law
doth
in
a
manner
compel
vs
to
liue
vprightly
,
which
is
an
other
great
benefit
of
it
;
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
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
;
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
;
6.
But
the
chief
benefit
which
we
reape
by
our
Rules
,
S.
Thomas
,
the
head
of
Diuines
,
doth
deliuer
;
to
wit
,
that
euerie
law
,
so
it
be
(
as
I
sayd
)
iust
and
reasonable
,
is
nothing
els
but
a
branch
,
or
parcel
of
the
Eternal
Law
,
which
is
in
God
;
and
this
two
manner
of
wayes
:
by
participation
of
power
and
authoritie
,
from
which
al
lawes
must
proceede
;
wherof
S
Paul
speaketh
when
he
sayth
:
Al
power
is
from
God
;
Secondly
,
by
reason
that
whatsoeuer
is
ordayned
by
a
lawful
Superiour
,
consorteth
with
that
which
from
al
eternitie
was
decreed
in
the
intent
of
God
.
For
it
is
certain
,
that
God
doth
gouerne
al
things
,
and
direct
them
euerie
one
to
their
seueral
ends
;
&
moreouer
that
he
hath
in
his
mind
&
intention
a
certain
comprehension
,
how
he
meanes
to
gouerne
them
,
&
consequently
must
needs
communicate
this
his
intention
with
whom
he
doth
employ
as
ministers
to
execute
his
gouernment
,
so
much
as
is
necessarie
for
euerie
one
;
to
the
end
,
that
by
their
decrees
&
commands
,
his
wil
also
&
decrees
,
which
lay
hid
in
his
mind
&
intention
,
may
be
made
knowne
and
manifest
.
This
is
common
to
al
Law-makers
,
but
hath
force
chiefly
in
Religion
,
because
al
things
are
wel
ordered
in
it
;
neither
is
there
anie
reason
,
why
it
should
be
otherwise
,
in
regard
neither
wealth
,
nor
rich
preferments
,
nor
anie
thing
else
doth
prouoke
ambition
,
which
in
Common-wealths
is
wont
to
be
the
corruption
of
the
lawes
.
7.
These
be
grounds
of
reason
for
this
point
;
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
,
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
,
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
,
he
that
walketh
with
a
wise
man
,
shal
be
wise
;
a
friend
of
fooles
,
shal
be
made
like
vnto
them
.
S.
Antonie
the
Great
is
witnes
heerof
;
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
,
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
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
,
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
.
S.
Gregorie
confirmes
this
doctrine
,
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
,
●●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
;
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
from
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
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
.
Io●n
〈…〉
.
Iohn
Columbinus
Founder
of
the
Order
of
Apostolical
Clarcks
,
was
conuerted
by
reading
the
Life
of
S.
Marie
of
Aegypt
;
7.
If
therefore
al
kind
of
written
examples
,
euen
those
which
make
relation
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
,
S.
Bernard
a
notable
president
of
a
Lay-Brother
,
that
casting
himself
at
his
feete
,
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
,
S.
Gregorie
in
these
words
:
whosoeuer
desires
fully
to
know
what
he
is
,
must
behold
such
persons
as
are
not
l●k●
himself
;
●●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
;
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
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
.
S.
Hierome
doth
exhort
Rusticus
rather
to
liue
in
a
Monasterie
,
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
;
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
.
might
be
one
among
themselues
,
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
,
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
vpon
record
in
the
Life
of
S.
Pachom●us
.
3.
There
be
two
kind
of
bonds
,
whereby
men
among
themselues
are
bound
to
one
another
:
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
?
S.
Augustin
:
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
commended
,
S.
Ambro●e
expresseth
more
solidly
,
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
,
&
cosen-germans
,
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
,
Whervpon
S.
Chrysostome
sayth
wondrous
wel
,
speaking
of
this
benefit
of
Religion
:
What
maruel
is
it
,
that
they
should
al
of
them
vse
one
kind
of
habit
&
diet
,
seing
they
haue
al
of
them
but
one
soule
,
not
only
by
nature
(
for
so
al
men
haue
)
but
by
loue
and
charitie
:
for
how
can
anie
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
,
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
common
,
euen
those
thin●s
which
naturally
are
so
proper
to
priuate
persons
,
that
they
cannot
be
common
;
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
Common-wealth
,
the
Gods
or
the
sonnes
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
compassed
,
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
;
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
;
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
,
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
strength
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
one
fal
,
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
;
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
,
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
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
.
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
commerce
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
?
●
.
or
12.12
.
wherin
one
is
the
eye
,
discouering
profound
mysteries
;
another
is
the
hand
,
working
good
things
;
another
the
foot
,
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
.
Wherefore
(
as
S.
Gregorie
discourseth
further
)
one
is
endued
with
the
word
of
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
;
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
beyond
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
commonly
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
,
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●
,
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
,
2.
Now
there
be
two
wayes
,
I
am
partaker
with
al
that
●eare
thee
,
and
that
keepe
thy
Commandments
;
For
in
this
sense
S.
Ambrose
and
diuers
others
interpret
this
place
.
S
Leo
sayth
:
Though
euerie
member
be
not
alike
beautiful
,
and
in
so
great
varietie
of
parts
,
al
cannot
deserue
alike
;
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
:
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
canst
fast
longer
;
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
;
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
communion
?
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
:
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
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
.
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
.
The
eighteenth
fruit
:
the
bond
of
Vow
.
CHAP.
XXX
.
ANother
commoditie
is
the
bond
of
Vow
.
S.
Thomas
sayth
)
whatsoeuer
we
doe
by
Vow
,
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
.
Aug
de
Virg
c.
8.
S.
Augustin
deliuereth
the
self-same
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
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
,
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
perfection
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
,
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
,
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
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
;
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
;
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
to
keepe
the
iudgements
of
thy
Iustice
.
7.
Moreouer
by
this
chanel
,
as
I
may
cal
it
,
of
the
Vowes
,
Grace
doth
flow
more
plentiful
into
our
soules
:
8.
But
to
establish
this
doctrine
of
the
benefit
of
Vowes
vncontroulably
,
we
must
take
away
the
errour
of
some
ignorant
people
,
S.
Thomas
giueth
,
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
.
9.
Wherefore
seing
(
as
I
haue
shewed
)
there
cannot
be
a
streighter
bond
to
tye
vs
to
God
,
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
:
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
,
the
on●ie
memorie
therof
is
very
greeuous
;
S.
Gregorie
speaketh
)
the
neerer
●●
doe
in
a
manner
touch
it
,
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
.
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
,
S.
Paul
speaketh
,
their
conuersation
is
in
heauen
;
And
consequently
death
being
nothing
but
a
separation
of
the
bodie
from
the
soule
(
which
Religious
people
doe
practise
al
their
life
)
they
are
not
to
begin
to
dye
,
when
the
soule
is
departing
,
but
they
went
about
it
long
before
,
and
were
alwayes
dying
;
by
which
meanes
they
are
not
troubled
at
the
time
of
death
,
as
if
they
were
to
abide
some
hard
and
vnwonted
thing
.
It
helpeth
also
,
that
they
parte
not
with
a
life
,
that
hath
manie
things
to
hold
them
with
delight
in
it
(
which
is
one
of
the
chiefest
causes
,
why
people
loue
this
life
)
but
rather
a
life
,
wherin
they
suffer
manie
incommodities
by
pouertie
,
watching
,
and
paynes-taking
,
much
mortification
of
their
senses
and
wil
,
which
are
as
so
manie
spurres
quickning
our
soules
to
desire
more
ardently
eternal
rest
,
and
more
cheerfully
to
embrace
it
,
The
same
al
Religious
people
doe
;
for
the
State
itself
doth
direct
them
to
doe
no
other
,
but
,
as
our
Lord
commanded
,
expect
his
coming
with
their
loynes
gyrt
,
Greg.
hom.
13.
in
Euang
.
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
,
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
,
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
,
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
.
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
,
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
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.
templi●
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
,
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
:
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
,
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
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
.
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
,
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
.
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
.
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
.
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
,
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
,
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
,
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
,
He
that
is
of
God
,
heareth
the
words
of
God
.
Whervpon
S.
Bernard
els-where
speaking
to
the
Monks
of
his
Order
,
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
their
predestination
,
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
,
and
keepe
it
.
4.
There
be
other
signes
of
Predestination
,
wherof
S.
Bernard
discourseth
at
large
speaking
to
his
Brethren
,
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
,
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
,
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
?
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
;
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
:
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
,
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
.
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.
Francis
11.
And
S.
Francis
once
in
a
trance
being
assured
of
his
predestination
,
when
he
came
to
himself
,
cryed
out
:
My
Lord
God
be
praysed
,
glorie
and
honour
to
him
without
end
.
And
for
eight
dayes
he
could
not
speake
of
anie
other
thing
,
nor
so
much
as
say
his
Breuiarie
,
but
was
stil
repeating
these
words
:
My
Lord
God
be
praysed
.
For
his
soule
was
ouer-ioyed
with
so
happie
tidings
;
and
not
without
great
reason
.
Wherefore
seing
S.
Francis
did
so
infinitly
reioyce
at
this
kind
of
promise
,
and
al
others
in
like
manner
,
to
whom
it
hath
been
made
;
what
account
shal
a
Religious
man
make
of
the
same
?
For
betwixt
the
two
promises
,
there
is
but
this
one
difference
,
that
the
one
is
made
to
particular
men
,
the
other
to
the
State
.
And
what
matter
is
it
,
so
we
leaue
not
the
State
,
and
liue
according
vnto
it
?
The
like
we
see
hapneth
among
men
.
For
Kings
and
Princes
grant
certain
priuiledges
and
liberties
to
particular
men
,
and
certain
to
places
;
which
comes
al
to
one
,
because
the
men
enioy
them
so
long
as
they
liue
in
those
places
,
as
freely
,
as
if
they
had
been
granted
particularly
to
themselues
,
&
they
are
put
to
no
other
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
.
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
,
whom
God
hath
predestinated
,
these
●e
hath
called
;
and
hauing
called
them
,
Whom
thou
hast
giuen
me
,
I
haue
not
lost
of
them
;
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
,
The
one
and
twentieth
fruit
:
God's
special
care
and
protection
.
CHAP.
XXXIII
.
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
,
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
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
?
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
.
Thou
hast
receaued
me
for
my
innocencie
,
and
confirmed
me
in
thy
sight
for
euer
.
And
in
another
Psalme
:
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
.
He
that
toucheth
you
,
toucheth
the
apple
of
my
eye
.
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
:
The
poore
man
is
left
to
thee
;
thou
will
be
a
helper
to
the
orphan
;
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
:
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
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
.
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
:
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
;
I
haue
commanded
the
widow-woman
to
feed
thee
.
Wherefore
S.
Franci●
,
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
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
;
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
:
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
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
.
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
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
,
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
,
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
,
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●
;
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
:
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
:
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
,
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
,
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
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
man
,
who
was
not
violently
to
take
from
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
,
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
,
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
,
5.
We
may
say
the
same
of
the
Cistercian
Monks
,
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
,
6.
The
Order
of
the
Seruites
is
principally
dedicated
to
the
seruice
of
our
Blessed
Ladie
,
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
,
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
hand
,
the
one
,
to
destroy
the
proude
;
the
couetous
people
,
with
the
other
▪
&
those
that
were
lasciuiously
giuen
,
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
whom
he
had
redeemed
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
,
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
.
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
,
10
Finally
,
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
,
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
ext●ndeth
to
al
Christians
▪
but
let
vs
see
,
how
she
doth
exercise
both
power
and
good
wil
particularly
towards
Religious
people
.
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
.
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
,
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
,
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
,
The
eyes
of
our
Lord
are
vpon
the
iust
,
and
his
eares
vnto
their
prayers
.
And
again
:
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
,
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
,
What
measure
you
measure
,
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
,
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
,
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
.
5.
And
doubtles
these
reasons
are
very
forcible
,
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
reason
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
,
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
,
S.
Dominick
one
day
did
frankly
confeste
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
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
,
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.
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
:
I
h●ue
w●dded
a
wife
.
Vnder
which
three
heads
the
Diuine
wisedome
doth
briefly
comprehend
al
the
seueral
trades
and
occupation●
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
,
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
,
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
;
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
vnderstand
both
the
mischief
which
is
in
ambitions
seeking
to
beare
rule
&
sway
among
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
often
discourse
of
the
same
dangerous
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
,
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
committed
out
of
desire
of
command
,
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
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
,
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
companions
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
,
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
.
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
;
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
,
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
,
S.
Ambrose
sayd
truly
and
wisely
,
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
,
Aug●st●n
c.
8.
co●●
6.
duly
weighed
,
hath
been
often
the
occasion
that
manie
ha●e
●e●t
the
one
,
to
betake
themselues
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
vitiously
bent
as
it
is
,
10.
Moreouer
in
a
Secular
life
there
be
two
other
most
dangerous
rocks
,
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
.
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
from
sinne
,
if
they
do
not
steale
,
if
they
do
not
kil
,
in
brief
if
they
offend
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
;
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
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
,
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
.
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
,
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
command
,
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
:
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
,
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
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
compelled
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
,
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
,
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
,
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
.
And
so
we
find
it
plainly
deliuered
by
S.
Thomas
,
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
.
S.
Bernard
,
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
.
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
consideration
:
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
,
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
,
concludeth
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
.
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
,
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
,
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
,
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
euerie
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
comparison
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
?
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
.
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
,
he
loued
more
then
others
,
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
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
,
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
,
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
Religion
we
find
an
infinit
number
of
them
that
haue
so
resolutely
refused
Ecclesiastical
dignities
and
preferments
,
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
note
,
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.
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
.
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
,
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
t
is
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
〈◊〉
pressed
and
in
a
manner
constrayned
,
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
election
to
be
Bishop
,
did
a
long
time
at
first
withstand
,
that
he
might
not
be
chosen
,
&
when
afterwards
vpon
commandment
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
.
14.
Shal
I
omit
that
light
of
England
,
yea
,
of
the
whole
Church
,
S.
Anselme
▪
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
:
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
,
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
,
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
,
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
,
4.
Secondly
,
he
that
liueth
in
companie
with
others
,
if
he
sayle
in
any
thing
,
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
,
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
temp
▪
our
is
more
bold
to
come
:
and
wickednes
is
more
freely
committed
.
But
in
a
Conuent
,
if
thou
do
any
good
,
no
man
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
open
,
they
are
quickly
cured
.
S.
Basil
speaketh
thus
.
If
al
of
vs
gathered
tog●ther
in
one
hope
of
our
vocation
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
than
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
headlong
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
〈◊〉
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
,
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
companie
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
companie
;
but
when
occasion
is
offered
,
whereby
he
may
be
stirred
,
he
wil
quickly
find
nature
worke
againe
:
Then
the
vices
which
lay
hidden
in
him
,
presently
,
shew
themselues
,
&
as
vnruly
horses
,
which
haue
been
long
kept-in
&
sed
,
breake
the
more
violently
&
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
from
some
vice
,
which
possesseth
them
,
or
that
they
are
possessed
of
some
vertue
,
wherof
they
haue
none
.
S.
Basil
in
the
discourse
before
mentioned
,
laugheth
at
them
that
ayme
at
vertue
by
meere
speculation
,
S.
Paul
doth
insinuate
when
he
sayth
:
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
:
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
,
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
hidden
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
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
,
The
enemies
of
man
are
his
domesticals
:
And
are
in
continual
danger
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
.
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
considered
in
it self
,
or
as
compared
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
from
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
▪
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
,
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
;
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
〈◊〉
;
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
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
.
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
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
;
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
.
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
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
,
8.
Seeing
therefore
we
find
so
much
wealth
and
riches
in
a
Religious
State
,
Treasure
hidden
in
the
field
,
which
when
the
man
had
found
,
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
example
)
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
,
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
,
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
;
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
,
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
,
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
,
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
,
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
whom
we
find
recorded
,
that
being
once
in
an
extasis
,
transported
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
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
,
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
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
,
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
,
Though
to
the
Prophets
mind
,
the
name
of
Brethren
,
did
not
sufficiently
declare
the
vnion
,
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
.
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
,
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
,
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
,
4.
Now
as
the
Odoriferous
sent
of
that
oyntment
,
expresseth
the
pleasantnes
of
this
course
;
so
the
similitude
of
the
dew
,
The
spirit
of
Religion
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
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
,
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
,
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
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
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
vpon
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
,
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
.
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
.
HOW
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
,
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
.
S.
Bernard
sayth
,
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
,
6.
A
third
thing
,
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
.
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
.
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
man
,
which
may
bee
applied
to
any
other
thing
.
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
.
yet
a
little
while
,
sayth
the
Prophet
,
and
the
sinner
shall
not
bee
.
And
in
another
place
.
Man
is
like
grasse
,
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
.
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
.
S.
Bernard
expresseth
in
a
homilie
which
he
made
of
the
deceitfullnes
of
this
life
in
these
words
.
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
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
,
11.
Finally
,
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
,
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
.
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
,
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
.
S.
Bern.
sayth
truly
of
one
kind
,
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
,
Ambrose
lib
de
Noë
4.
Which
S.
Ambr
giues
vs
to
vnderstand
in
the
example
of
Noë
,
in
the
booke
which
he
wrot
in
prayse
of
him
:
pondering
how
,
in
the
holy
Scripture
he
is
commended
,
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
.
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
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
.
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
,
command
,
and
the
like
;
they
honour
them
more
,
as
men
excellent
aboue
others
,
in
whom
they
find
these
things
.
But
in
truth
an
honest
man
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
.
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
,
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.
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
,
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
,
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
,
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
,
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
somthing
,
which
is
yet
more
to
be
admired
,
viz.
that
not
only
they
haue
nothing
,
but
haue
put
vpon
themselues
vpon
such
tearmes
,
as
absolutly
they
can
haue
nothing
,
&
haue
cut
off
from
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
?
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
.
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
desire
of
them
;
as
the
shining
colour
of
gold
,
the
sparkling
of
gemmes
and
pretious
stones
,
the
glorie
of
gay
and
costly
apparrel
,
the
state
of
large
buyldings
,
and
the
like
.
Besides
the
many
commodities
which
riches
bring
with
them
,
releeuing
vs
in
al
,
or
in
most
of
the
miseries
of
this
life
,
and
yeilding
plentiful
meanes
of
pleasure
,
and
pastimes
,
dayntie
face
▪
pleasant
gard
us
,
abundance
of
furniture
,
and
whatsoeuer
is
choyce
and
sumptuous
.
Pouertie
on
the
other
side
bereaues
vs
of
al
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
liues
;
because
it
takes
away
the
helpes
,
by
which
life
is
maintayned
.
So
that
naturally
we
hate
and
shunne
Pouertie
,
almost
as
much
as
we
tender
our
owne
life
,
the
loue
whereof
,
commandeth
all
other
loues
,
as
euery
body
feeleth
in
himselfe
.
7.
If
we
adde
the
point
of
honour
,
which
men
are
so
naturally
taken
with
,
what
is
more
in
reputation
then
riches
?
what
more
disgraceful
then
Pouertie
.
This
is
the
general
persuasion
of
al
men
,
euer
from
their
Cildhood
;
with
this
we
grow
,
and
in
this
the
vogue
and
fashion
of
the
times
doth
settle
vs
,
&
the
familiar
discourses
of
euery
body
at
home
and
abroad
,
tend
to
nothing
else
but
to
perswade
vs
that
there
is
not
a
happier
thing
in
this
world
,
then
to
haue
large
possessions
,
great
reuenewes
,
gold
and
syluer
at
wil
,
and
plenty
of
all
kind
of
wealth
.
How
noble
a
spirit
therefore
,
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
contrariewise
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
taken
,
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
.
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
conuersation
he
is
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
?
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
,
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
confidence
,
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
,
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
.
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
.
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
,
and
vnder
whom
they
stoope
that
beare
the
world
.
1●
.
But
nothing
doth
so
much
grace
the
state
of
Euangelical
pouertie
,
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
,
The
foxes
ha●e
their
dennes
and
the
birds
of
the
aire
their
neasts
,
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
,
gold
and
siluer
I
haue
none
.
In
hunger
and
thirst
,
in
cold
and
nakednes
.
And
of
the
rest
of
the
Apostles
:
euen
to
this
houre
,
wee
hunger
and
thirst
and
are
nak●d
.
And
al
of
them
had
this
rule
giuen
them
:
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
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
Conuent
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
;
Sainct
Bonauenture
writeth
in
his
life
,
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
.
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
,
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
.
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
,
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
.
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
,
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
,
And
so
the
holy
ghost
in
the
prouerbs
,
disciphereth
them
both
vnto
vs
,
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
,
This
is
a
peace
which
is
truly
rich
,
and
doth
surpasse
al
vnderstanding
.
Great
therefore
is
the
dignity
and
splendor
of
Religious
Pouerty
;
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
.
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
,
con●
g●n●
.
135.
&
21.
q.
188.
〈◊〉
.
7.
the
cheef
of
Schoole-Diuines
,
doth
giue
vs
to
vnderstand
no
lesse
;
for
propounding
the
question
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
,
to
euery
one
as
he
hath
need
.
This
is
the
institution
,
so
much
commended
by
S.
Hierome
in
the
Monks
of
his
time
,
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
:
O
how
beautifull
is
a
chast
generation
with
clarity
?
It
calleth
them
,
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
,
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
ground
,
that
God
when
he
purposed
to
furnish
the
earth
,
with
liuing
creatures
;
would
not
himself
create
them
al
immediately
of
nothing
,
Saint
Basil
his
discourse
of
the
nature
of
man
,
as
it
was
first
created
by
God
,
and
ordered
by
his
al-prouident
Counsel
.
Saint
Bernard
writeth
,
is
very
true
,
that
though
al
parts
of
our
body
,
haue
tasted
of
the
Addition
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
,
S.
Basil
in
the
booke
aboue-mentioned
doth
acknowledge
it
saying
:
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
Testament
,
nor
in
the
new
;
because
God
,
would
not
subiect
the
merit
of
so
great
a
vertue
,
to
the
necessity
of
a
command
,
but
leaue
it
to
be
a
special
token
of
a
noble
spirit
,
willingly
of
our
owne
accord
,
not
compelled
by
precept
or
iniunction
,
to
embrace
that
which
soareth
so
high
aboue
nature
.
4.
Climacus
calleth
this
vertue
of
Chastity
,
Clima●u●
grad.
15.
an
odoriferous
vertue
,
and
sayth
excellently
wel
,
that
it
is
supernatural
,
and
a
glorious
kind
of
abnegation
of
nature
,
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
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
,
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
?
Basil.
l.
de
Virg.
What
rare
course
of
life
must
they
necessarily
hold
?
We
may
adde
S.
Basil
,
who
in
the
booke
aboue
montioned
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
,
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
,
they
should
be
as
Gods
.
But
that
,
which
was
falsely
promised
by
him
,
that
could
not
performe
what
he
promised
,
and
promised
by
a
way
,
by
which
it
could
not
be
compassed
,
we
by
Chastity
do
truly
attaine
vnto
and
firmely
possesse
,
doubtles
the
more
solidly
,
the
more
perfectly
Chastity
is
grounded
in
vs
.
9.
And
because
it
is
euident
,
by
what
hath
been
said
,
that
Religious
Chastity
is
in
itself
very
excellent
,
we
wil
consider
a
litle
,
in
what
degeee
it
is
excellent
aboue
al
other
kinds
of
Chastity
:
as
gold
doth
not
only
differ
in
kind
from
of
other
inferiour
metals
,
but
some
gold
is
finer
then
other
some
,
by
many
degrees
.
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
.
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
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
:
12.
Moreouer
in
Religion
,
so
soone
as
a
body
hath
obliged
himself
by
solemne
vow
to
perpetual
Chastitie
,
the
power
of
vsing
not
only
al
vnlawful
pleasure
,
but
euen
of
Marriage
,
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
,
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
them
an
euerlasting
name
,
which
shal
not
perish
.
Who
are
these
Eunuches
,
to
whom
this
is
sayd
,
and
promised
,
but
Religious
people
?
They
keepe
the
Sabbaoth
of
our
Lord
,
alwayes
abstayning
from
the
toylesome
and
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
,
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
,
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
,
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
splendour
,
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
.
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
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
.
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
.
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
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
,
S.
Gregorie
doth
interpret
that
saying
of
the
Wiseman
;
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
,
compared
with
Obedience
,
doe
leese
of
their
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
.
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
.
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
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
,
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
?
S.
Gregorie
wil
tel
vs
,
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
,
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
.
Mathew
:
Behold
,
we
haue
left
al
things
.
Of
which
profession
S.
Augustin
writes
to
Paulinus
that
,
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
;
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
,
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
.
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
,
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.
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
.
6.
Religious
people
moreouer
are
not
subiect
to
chances
and
misfortunes
,
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
,
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
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
.
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
,
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
.
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
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
runne
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
,
S.
Antonie
shal
be
our
president
in
this
kinde
;
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
.
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
.
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
manner
.
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
,
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
,
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
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
.
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
:
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
.
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
,
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
:
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
.
to
lift
himself
,
not
only
aboue
al
other
things
,
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
;
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
:
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
.
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
,
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
,
S.
Bas●l
sayth
,
that
Whatsoeuer
stealeth
himself
from
God
,
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
,
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
.
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
.
5.
What
is
Chastitie
?
6.
Finally
,
what
a
noble
disposition
of
mind
is
Obedience
?
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
.
8.
The
like
we
may
say
of
Hope
,
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
,
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
,
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
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
,
11.
It
followeth
that
we
speake
of
Moral
vertues
;
among
which
the
first
&
,
as
it
were
,
the
light
of
the
rest
,
is
Prudence
,
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
,
S.
Gregorie
,
it
is
to
be
measured
by
the
disposition
of
our
mind
.
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
;
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
.
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
,
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
,
Sit
downe
in
the
lowest
place
)
is
no-where
more
exactly
fulfilled
.
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
,
Hierome
Epist.
2●
.
performe
howerly
&
continually
,
the
seruil
offices
,
which
S.
Hierome
so
much
commendeth
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
.
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
?
be
〈…〉
:
which
holesome
feare
is
proper
and
intrintsecal
to
Religion
.
●d
iniquitie
passe
away
,
and
the
miserie
of
this
life
,
the
whole
length
wherof
is
deseruedly
called
by
holie
Iob
,
a
warrefare
vpon
earth
.
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
,
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
.
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
.
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
,
The
greater
thou
art
,
humble
thyself
the
more
in
al
things
.
to
sel
al
,
and
distribute
it
among
the
poore
,
to
the
end
that
easing
their
shoulders
of
the
burthen
of
this
world
,
they
may
be
the
freer
to
take
vp
the
sweet
yoake
of
our
Sauiour
Christ
vpon
them
,
doe
it
out
of
a
kind
of
generositie
of
a
noble
Spirit
;
and
they
that
arriue
not
to
this
perfection
,
are
the
more
infirme
,
and
not
thought
fit
for
so
glorious
an
enterprise
;
though
,
if
they
keepe
the
Commandments
,
and
vse
their
wealth
as
if
they
had
it
not
,
they
may
be
saued
.
6.
S.
Gregorie
particularly
vpon
those
words
of
holie
Iob
:
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
:
You
are
dead
,
and
your
life
is
hidden
with
Christ
in
God
.
And
Truth
itself
in
his
owne
words
admonisheth
vs
,
saying
:
If
any
wil
come
after
me
,
let
him
deny
himself
.
And
againe
:
Vnlesse
a
man
renounce
al
that
he
doth
possesse
,
he
cannot
be
my
disciple
.
7.
Origen
(
an
Authour
much
esteemed
for
his
learning
and
antiquitie
)
speaketh
thus
:
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
;
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
,
Bernard
de
pr●t
.
&
discip
.
when
speaking
in
commendation
of
a
Religious
State
,
he
giues
it
a
singular
preheminence
of
a
Spiritual
life
(
for
so
he
speaketh
)
excelling
al
other
kinds
of
humane
conuersation
;
and
making
the
professours
and
louers
of
it
like
Angels
,
and
farre
vnlike
to
men
;
and
reformeth
in
man
the
image
of
God
,
conforming
vs
to
Christ
.
8.
Moreouer
we
may
vnderstand
the
perfection
of
a
Religious
vocation
▪
by
that
the
ancient
Fathers
doe
vsually
stile
it
,
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
,
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
,
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
;
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
,
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
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
.
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
.
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
;
and
for
as
much
as
concerneth
the
perfection
of
our
owne
soules
,
there
is
not
a
higher
or
more
eminent
State
.
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
,
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
,
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
,
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
.
S.
Bernard
sayth
,
that
men
of
good
wil
,
who
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
;
4.
This
similitude
with
Christ
Crucifyed
wil
easily
leade
vs
to
the
vnderstanding
of
the
honour
and
dignitie
,
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
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
;
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
,
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
,
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
,
painted
and
hanging
before
our
eyes
,
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
.
I
wil
get-vp
aboue
the
starres
,
and
be
l●ke
the
Highest
;
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
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
,
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
,
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
.
7.
To
which
purpose
also
S.
Gregorie
bringeth
that
saying
of
the
Wise-man
:
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
,
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
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
;
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
.
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
,
exalted
from
the
earth
,
he
would
draw
al
things
to
himself
;
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
,
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
.
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
,
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
,
4.
Finally
,
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
,
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
:
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
:
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
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
,
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
.
S.
Athanasiu●
writeth
of
S.
Antonie
,
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
.
in
V●●is
Patrum
,
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
,
Religious
people
are
the
Friends
,
and
Children
,
and
Spouses
of
God
.
CHAP.
XIII
.
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
:
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
,
Now
I
wil
not
cal
you
seruants
,
but
I
cal
you
friends
;
and
to
the
Apostle
who
sticketh
not
to
cal
vs
,
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
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
,
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
,
4.
Moreouer
,
Our
conuersation
is
in
heauen
.
For
where
is
this
more
perfectly
,
more
frequently
,
&
more
at
ease
performed
then
in
Religion
,
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
,
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
.
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
,
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
.
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
.
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
,
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
.
That
which
God
hath
conioyned
,
let
not
man
seuer
;
so
when
a
man
hath
bound
himself
once
to
God
by
solemne
Vow
in
Religion
,
that
bond
can
neuer
be
broken
or
dissolued
by
anie
humane
power
.
So
that
looke
what
force
the
words
(
I
take
thee
)
haue
in
carnal
marriage
,
the
same
force
that
word
(
I
vow
)
hath
in
our
spiritual
marriage
with
God
:
and
when
it
is
once
vttered
,
it
draweth
vpon
vs
so
firme
,
and
strong
,
and
perpetual
a
tye
,
that
no
humane
power
(
as
I
sayd
)
can
free
vs
of
it
.
The
difference
is
that
the
first
bindeth
vs
to
man
,
the
second
to
God
;
where
we
may
easily
see
the
infinit
disparitie
,
which
is
both
of
dignitie
and
contentment
betwixt
the
one
and
the
other
;
yet
they
agree
in
this
,
that
as
man
and
wife
are
both
of
them
equally
obliged
by
marriage
,
so
the
Vowes
of
Religion
tying
vs
to
God
,
doe
tye
also
God
to
vs
;
such
is
his
infinite
loue
towards
vs
.
What
therfore
can
we
desire
more
?
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
,
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
:
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
.
To
me
,
to
liue
is
CHRIST
;
and
to
dye
,
gaine
;
make
account
she
is
a
wife
,
married
to
the
Word
,
the
hart
of
her
husband
confideth
in
her
,
knowing
her
to
be
faithful
,
because
she
hath
set
al
things
at
naught
in
comparison
of
him
,
and
esteemeth
al
things
as
dung
,
that
she
may
gaine
him
.
Thus
S.
Bernard
.
9.
Some
bodie
perhaps
wil
aske
,
S.
Paul
speaketh
in
these
words
;
My
little
children
,
with
whome
agai●e
I
am
in
labour
,
til
Christ
be
formed
in
you
.
whether
we
suffer
excesse
of
mind
,
to
God
.
And
comparing
them
both
togeather
S.
Bernard
sayth
thus
:
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
,
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
.
S.
Bernard
in
an
other
Sermon
both
truly
and
eloquently
speaketh
thus
:
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
,
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
relation
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
reuerence
,
as
a
thing
seuered
from
the
ranck
and
number
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.
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
confirmed
out
of
S.
Augustin
,
who
expounding
one
of
the
Psalmes
sayth
expresly
,
that
by
force
of
the
vowes
of
Religion
we
are
made
Temples
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
accounteth
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
common
and
ordinarie
conuersation
.
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
.
4.
And
this
dignitie
is
the
greater
,
You
are
the
temple
of
the
liuing
God
as
God
sayth
:
Because
I
wil
dwel
in
them
,
and
walke
among
them
,
and
be
their
God
And
God
himself
declared
it
to
be
so
in
that
famous
Temple
of
Salomon
,
when
after
the
consecration
,
as
we
reade
,
so
soone
as
the
Priests
came
out
of
the
Sanctuarie
,
where
they
had
set
downe
the
Arke
,
a
clowd
coming
downe
from
heauen
,
filled
the
whole
house
,
in
so
much
that
the
Priests
could
not
stand
to
doe
the
office
;
for
as
holie
Scripture
speaketh
,
The
glorie
of
our
Lord
had
filled
the
house
of
our
Lord
.
And
Salomon
out
of
his
wisdome
vnderstood
it
wel
enough
;
for
presently
he
brake
into
these
words
for
very
ioy
;
Our
Lord
hath
sayd
,
that
he
would
dwel
in
a
clowd
.
Which
is
the
same
,
which
passeth
in
a
soule
that
hath
voluntarily
and
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
.
a
contr●te
hart
and
afflicted
spirit
,
and
manie
holie
desires
and
purposes
,
which
are
the
spiritual
sacrifices
acceptable
in
the
sight
of
God
,
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
,
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
;
which
is
to
dye
to
ourselues
,
I
wil
voluntarily
Sacrifice
vnto
thee
.
came
to
send
into
the
world
,
Luc
▪
14
26.
and
wished
,
and
sought
no
other
,
but
that
it
should
burne
.
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
.
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.
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
,
5.
The
blessed
Apostle
S.
Paul
doth
in
my
iudgement
clearely
expresse
the
nature
and
excellencie
of
this
inward
Sacrifice
,
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
;
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
his
Diuine
Maiestie
for
his
loue
.
S.
Bernard
describing
a
Religious
man
,
setteth
him
forth
vnto
vs
not
only
as
a
Pilgrim
or
stranger
,
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
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
;
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
,
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
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
,
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
:
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
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
,
Thus
discou●seth
S.
Chrysostome
,
and
much
more
copiously
of
this
matter
.
4.
And
yet
more
largely
in
another
H●milie
,
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
;
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
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
.
Yo●
haue
not
chosen
me
,
but
I
haue
chosen
you
And
againe
;
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
:
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
,
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
,
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
.
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
:
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
;
Let
the
wicked
be
takes
away
,
that
he
see
not
the
glorie
of
God
?
Go
you
accursed
into
eternal
fire
.
But
you
,
my
Brethren
,
you
that
haue
wings
,
before
whose
eyes
it
is
in
vayne
to
cast
the
net
,
you
that
haue
forsaken
the
wealth
of
this
world
,
why
should
you
feare
a
bitter
word
,
seing
you
haue
been
deliuered
from
the
snare
?
For
to
whome
shal
it
be
sayd
:
Go
you
accursed
into
euerlasting
fire
;
for
I
was
hungrie
,
and
you
gaue
me
not
to
eat
?
To
whome
,
I
say
,
shal
this
be
spoken
,
but
to
them
,
that
had
wealth
in
this
world
?
Are
not
your
harts
much
reioyced
at
this
word
,
and
filled
with
spiritual
contentment
?
doe
you
not
value
your
Pouertie
farre
beyond
al
worldlie
treasure
,
in
regard
it
is
your
Pouertie
,
which
freeth
you
from
this
bitter
word
?
For
how
can
we
think
that
God
wil
require
at
our
hands
that
,
which
we
haue
forsaken
for
his
loue
?
Al
this
is
of
S.
Bernard
.
3.
Wherefore
,
if
this
happie
course
did
bring
no
other
commoditie
to
Religious
people
,
but
that
at
that
time
,
when
other
men
wither
away
for
feare
,
and
expectation
of
the
things
,
which
are
to
come
vpon
them
,
they
exalt
,
because
their
redemption
approacheth
;
this
one
thing
were
benefit
sufficient
to
make
a
man
think
al
the
labour
and
crosses
,
which
he
endureth
,
very
wel
bestowed
.
But
there
is
yet
another
thing
which
giueth
Religious
men
farre
greater
securitie
,
and
addeth
also
a
farre
greater
dignitie
;
to
wit
,
that
in
the
power
of
Iudicature
,
which
Christ
hath
receaued
from
his
Father
,
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
,
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
.
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
,
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
manner
,
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
,
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
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
,
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
,
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
,
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
.
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
:
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
)
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
,
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
?
friends
by
the
Mammon
of
iniquitie
.
8.
S.
Gregorie
doth
often
deliuer
this
doctrine
.
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
:
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
.
Now
I
wil
not
cal
you
seruants
,
but
friends
;
such
friends
as
the
Psalmist
beholding
sayth
of
them
:
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
,
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
shal
be
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
into
foure
ranks
,
They
that
by
perfection
of
vertue
goe
beyond
the
precepts
of
the
Law
;
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
;
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
.
〈◊〉
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
shal
be
iudged
,
is
expressed
vnto
vs
.
11.
The
testimonie
of
S.
Thomas
in
this
matter
(
He
being
the
chief
of
the
Diuines
)
must
needs
sway
much
.
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
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
;
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
:
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
,
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
:
Their
Iudges
are
swallowed-vp
neare
vnto
the
rock
;
deliuering
that
they
shal
not
only
be
Iudges
with
the
Rock
,
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
,
Vpon
which
ground
he
enlargeth
himself
in
declaring
the
glorie
of
this
promise
,
and
how
much
this
dignitie
doth
ouertop
al
worldlie
titles
and
preferments
.
What
secular
honour
(
sayth
he
)
can
be
thought
of
,
which
is
not
base
in
comparison
of
so
great
a
preheminence
?
For
they
are
to
sit
Iudges
with
Christ
,
not
vpon
one
cittie
,
or
people
▪
or
countrey
,
but
vpon
the
whole
world
.
They
shal
not
only
iudge
men
,
but
Angels
.
They
,
I
say
,
who
disdaining
and
blowing
aside
the
vapour
of
this
present
glorie
,
which
shineth
for
a
while
,
haue
preferred
the
reproach
of
Christ
before
al
titles
of
honour
.
Be
not
afrayd
,
you
little
flock
,
because
it
hath
pleased
your
●●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
shal
be
,
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
,
if
we
consider
,
S.
Gregorie
speaketh
in
these
words
:
mor
c.
v●●
.
Because
in
this
life
ther
is
difference
in
our
works
,
doubtles
in
the
other
ther
wil
be
distinction
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
,
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
,
Palladius
▪
and
Register
of
the
actions
of
ancient
Monks
which
himself
had
seen
)
writeth
of
himself
,
that
being
troubled
in
mind
as
thinking
with
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
vnderstand
,
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
?
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
,
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
,
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
.
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
,
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
;
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
,
euerie
one
of
them
receaue
from
the
hand
of
God
a
Kingdome
of
glorie
,
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
,
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
,
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
;
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
.
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
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
,
S.
Hierome
doth
with
reason
stile
al
those
,
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
,
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
,
5.
First
therefore
,
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
Nazareans
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
manner
Religious
people
by
their
verie
Insti●u●e
haue
no
communication
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
from
the
stalke
to
the
grape
,
from
the
grape
to
the
wine
,
&
from
wine
to
drunkennes
,
that
is
,
from
lesser
to
greater
things
,
&
from
things
lawful
to
the
vnlawful
;
the
nature
of
our
Senses
and
appetite
inticing
vs
alwayes
on
.
6.
The
second
ceremonie
of
the
Nazareans
was
,
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
numbred
,
that
is
,
al
their
works
,
al
their
speeches
,
al
their
thoughts
are
layd-vp
in
the
sight
of
God
,
because
they
are
iust
,
because
they
are
holie
.
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
.
9.
Howsoeuer
,
we
may
truly
and
with
farre
more
reason
say
of
our
Nazareans
then
of
those
of-old
,
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
,
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
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
:
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
,
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
,
wherof
I
haue
often
spoken
,
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
.
Vnlesse
a
man
renounce
al
that
he
possesseth
,
he
cannot
be
my
disciple
?
or
when
he
prescribed
his
Disciples
this
rule
:
Possesse
neither
gold
nor
siluer
;
and
bids
them
carrie
with
them
neither
bag
nor
scrip
.
4.
He
instituted
Obedience
when
he
sayd
:
He
that
wil
come
after
me
,
let
him
denye
himself
.
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
,
S.
Augustin
auerreth
,
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
therefore
was
the
Counsel
of
our
Sauiour
,
cleerly
and
expresly
deliuered
by
his
owne
mouth
.
6.
Which
perfection
,
S.
Peter
testifyeth
as
much
,
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
;
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
;
and
consequently
neither
did
the
Apostles
reserue
anie
thing
to
themselues
.
S.
Thomas
doth
cleerly
and
solidly
auerre
the
self-same
,
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
,
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
,
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
,
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
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
Continencie
;
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
,
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
.
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
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
.
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
;
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
supplications
&
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
vnderstand
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
the
cares
of
this
life
,
6.
Then
describing
the
fashion
of
their
dwellings
,
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
.
7.
He
seemes
to
speake
as
if
himself
had
been
a
Schollar
to
them
that
expounded
the
holie
Scriptures
.
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
sunne-set
.
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
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
;
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
;
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
,
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
.
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
,
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
ought
we
find
recorded
)
that
did
not
only
forbid
Religious
people
to
marrie
,
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
;
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
.
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
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.
Anthonie
in
a
manner
)
who
,
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.
Antonie
,
but
meerly
out
of
his
owne
disposition
and
iudgement
,
did
wonderfully
aduance
and
set
forward
monastical
Discipline
,
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
.
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
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
,
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
;
S.
Augustin
writeth
that
he
saw
a
Monasterie
at
Milan
,
S.
Ambrose
(
as
he
speaketh
)
nursed
vp
;
and
S.
Augustin
himself
(
as
Possidonius
relateth
)
did
found
Monasteries
of
men
and
women
in
Africk
,
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
;
8.
S.
Hierome
insinuateth
,
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.
Gregorie
relateth
of
him
,
〈◊〉
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
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
.
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
,
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
.
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
.
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
.
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
companion
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
,
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
countrey
;
&
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
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
.
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
.
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
confirmed
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
.
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
.
Cletus
,
S.
Peter
his
successour
;
not
that
they
liued
in
the
manner
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
.
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
,
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
,
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
;
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
,
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
,
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
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
,
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.
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
,
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
,
to
al
Bishops
,
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
,
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
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
.
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
.
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
this
day
both
in
the
ruines
of
that
Monasterie
,
and
in
some
of
the
Popes
Bulles
,
and
specially
of
Pope
Eugenius
the
Fourth
.
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
,
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
.
8.
But
let
vs
spare
our
owne
,
and
heare
how
S.
Ambrose
discourseth
of
both
these
liues
,
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
,
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
.
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
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
,
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
;
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
,
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
.
Asia
,
Pon●●●
,
Cilicia
,
Syria
,
and
in
Europe
also
.
Because
,
sayth
he
,
since
our
Sauiour
was
borne
of
a
Virgin-mother
,
the
fresh
fields
of
Virginitie
are
euerie
where
multiplyed
.
4.
And
to
the
end
we
may
not
thinke
,
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
,
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
,
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
a
Monasterie
,
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
,
Thou
hast
visited
the
earth
,
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
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
,
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
.
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
,
My
eye
shal
be
vpon
you
,
and
I
wil
make
you
encrease
;
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
it
is
in
,
8.
Moreouer
the
multitude
of
Religious
Orders
is
a
great
ornament
to
the
Church
of
God
.
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
;
garment
of
seueral
colours
,
not
of
that
Ioseph
who
saued
Aegypt
,
but
of
him
that
saued
the
world
;
and
a
garment
without
seame
,
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
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
communicated
to
more
particulars
,
&
in
more
different
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
the
Apostle
to
this
purpose
:
In
a
great
house
there
are
not
only
vessels
of
gold
and
siluer
,
but
of
wood
,
and
earth
.
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
,
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
,
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
.
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
.
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
.
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
,
S.
Hierome
reporteth
)
were
wont
to
be
read
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
parents
;
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
,
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
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
.
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
,
S.
Hierome
and
S.
Augustin
,
doe
by
right
challenge
the
first
place
.
And
as
for
S.
H●erome
,
it
is
euident
,
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
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
,
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
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
.
19.
Not
manie
yeares
after
,
to
wit
,
about
the
yeare
Fiue
hundred
,
S.
Fulgentius
was
renowned
in
Africk
and
throughout
the
whole
world
.
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
.
21.
Who
can
commend
S.
Gregorie
the
Great
as
he
deserueth
,
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
.
S.
Ildefonsus
was
his
schollar
,
and
imitated
his
vertues
with
so
great
benefit
to
himself
and
others
,
that
he
was
created
Archbishop
of
〈◊〉
.
His
learned
writings
are
yet
to
be
seen
;
and
among
others
his
Booke
of
the
Virginitie
of
our
B.
Ladie
▪
whose
deare
seruant
he
was
;
and
it
is
recorded
of
him
,
that
when
he
had
written
that
Booke
,
our
B.
Ladie
appeared
vnto
him
,
holding
the
Booke
in
her
hand
,
and
thanked
him
for
the
paynes
he
had
taken
in
setting
forth
her
prayses
.
25.
About
the
same
time
Caesarius
was
famous
in
France
;
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
,
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
,
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
;
S.
Bernard
in
a
certain
Epistle
of
his
directed
to
a
companie
of
yong
Noble-men
,
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
.
3.
Manie
of
the
Grecian
Emperours
,
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
,
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
,
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
,
S.
Zeno
,
and
had
giuen
it
a
good
foundation
.
8.
In
Spayne
king
Bamba
hauing
raigned
eleuen
yeares
,
9.
And
in
the
yeare
Seauen
hundred
eightie
six
,
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
.
16.
The
like
did
Ceolulf
King
of
the
Northumbers
,
17.
Out
of
Germanie
we
haue
a
rare
example
in
Charlemain
sonne
to
Charles
Martel
.
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
;
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
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
.
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
.
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
;
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
.
S.
Francis
▪
and
leading
therin
a
very
holie
life
,
did
much
good
also
to
his
Neighbours
,
both
by
word
and
example
.
26.
An
other
of
the
same
Order
was
Lewis
,
27.
His
nephew
Peter
sonne
to
the
King
of
Aragon
followed
his
example
,
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
,
29.
Manie
others
of
the
same
rank
haue
been
Monks
,
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
.
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
ancient
&
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
,
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
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
.
3.
Augusta
an
other
Empresse
practised
the
like
deuotion
,
4.
In
the
West
we
find
,
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
,
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
.
S.
Scholastica
had
sometimes
liued
,
and
she
had
restored
,
and
there
she
spent
her
dayes
in
great
sanctitie
.
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
;
&
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
;
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
.
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
,
S.
Francis
his
Order
at
Naples
,
professing
the
Pouertie
and
Rule
of
S.
Clare
;
by
which
Rule
none
of
them
can
possesse
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
.
S.
●rancis
in
Prague
.
S.
Lewis
,
despising
the
world
tooke
vp
the
Crosse
of
Christ
in
the
same
Order
,
and
liued
with
so
great
feruour
in
it
,
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
;
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
?
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
,
3.
In
the
yeare
Fiue
hundred
seauentie
fiue
,
4.
Diuers
Authours
,
and
in
particular
the
Booke
which
is
intitled
the
Pontifical
Chaire
(
wherin
the
succession
of
al
the
Popes
is
exactly
set
downe
)
doe
make
mention
,
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
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
,
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
.
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
.
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
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
,
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
,
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
,
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
themselues
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
,
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
better
able
to
withstand
the
like
incursions
.
He
entred
vpon
his
charge
in
the
yeare
Eight
hundred
fourtie
seauen
,
and
held
it
eight
yeares
.
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
.
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
▪
20.
Victor
the
Third
succeeded
him
,
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
,
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
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
dominions
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
.
24.
And
presently
the
Cardinals
,
that
were
in
his
companie
,
gaue
the
dignitie
to
Callistus
the
Second
,
25.
One
and
twentie
yeares
after
his
decease
,
there
followed
three
Popes
one
after
an
other
taken
out
of
Religious
Orders
;
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
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
,
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
.
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
,
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
;
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
consent
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
,
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
,
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
.
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
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
.
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
.
47.
The
fourth
that
out
of
the
Order
of
S.
Francis
hath
been
exalted
to
this
dignitie
,
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
,
S.
Laurence
Iustinian
liuing
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
.
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
,
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
.
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
:
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
?
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
.
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
,
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
,
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
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.
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
vigilancie
of
such
Pastours
hath
been
the
more
remarkable
,
attending
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
.
10.
Boniface
about
the
yeare
One
thousand
one
hundred
and
fiftie
,
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●
,
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
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
content
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
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
,
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
one
of
them
seuerally
,
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
,
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
;
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
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
:
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
,
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
.
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
.
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
.
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
.
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
.
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
,
14.
What
shal
we
say
of
Adalber●us
?
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
,
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
,
17.
Otho
in
like
manner
a
Monk
of
the
Monasterie
of
Waburg
a
cittie
in
Germanie
,
18.
Not
vnlike
to
him
was
Vicelinu●
,
19.
And
of
Conuersions
of
the
like
nature
wrought
by
Monks
,
we
might
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
,
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
.
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
,
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
.
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
.
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
.
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
.
28.
〈◊〉
on
the
yeare
One
thousand
three
hundred
and
seauentie
,
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
,
〈◊〉
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
.
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
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
conuinced
●ilbert
Parr●t
,
a
man
that
was
also
famous
,
that
he
himself
publickly
condemned
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
companie
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
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
example
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
conuerted
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
Saluation
.
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
.
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
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
,
S.
Francis
X
〈◊〉
in
the
yeare
One
thousand
fiue
hundred
fourtie
one
,
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
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
,
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
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
.
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
,
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
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
:
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
,
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
,
3.
The
second
reason
reflecteth
vpon
the
men
that
are
to
be
holpen
.
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
.
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
,
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
,
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
vnder
their
targets
,
that
it
is
impossible
to
break
through
them
or
amongst
them
:
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
.
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
combated
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
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
,
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
,
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
,
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
,
France
,
Eutropius
in
Spaine
,
Iohn
Bishop
of
Gerunda
in
Portugal
,
Abbot
Adaman
in
Scotland
,
Theodore
in
England
,
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
,
Paulus
Diaconus
was
in
esteeme
about
the
same
time
,
he
that
made
the
Hym●e
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
,
Angelomus
Luxoniensis
,
knowne
by
his
writings
,
and
Strabu●
of
Fulda
,
6.
In
the
fift
Age
,
from
the
yeare
Nine
hundred
to
One
thousand
,
Odo
Abbot
of
Clun●
is
commended
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
▪
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
retirement
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
,
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
,
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
,
Philip
Perganius
in
a
Monasterie
of
Padua
was
rare
both
for
learning
and
eloquence
;
and
Peter
Berchorius
a
Monk
in
Paris
,
of
whose
bookes
there
is
a
long
Catalogue
to
be
seen
.
13.
From
the
yeare
One
thousand
three
hundred
til
the
yeare
One
thousand
foure
hundred
,
we
meete
also
with
manie
famous
men
of
learning
,
as
Lapus
Abbot
of
Saint
Min●a●
,
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
,
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
;
15.
These
were
Monks
,
&
few
in
comparison
of
them
I
might
name
.
In
other
Religious
Orders
,
Learning
hath
flourished
more
,
because
their
endeauours
haue
been
directed
to
the
help
of
others
,
who
cannot
be
holpen
without
learning
.
And
it
is
a
thing
worthie
of
admiration
,
to
see
how
plentifully
al
Orders
haue
been
stored
with
rare
wits
,
and
men
of
great
learning
.
But
because
these
Orders
are
of
later
standing
,
and
consequently
the
subiects
of
them
more
knowne
,
we
wil
passe
them
ouer
cursorily
,
and
only
name
them
.
16.
First
therefore
,
what
rare
men
haue
the
Dominicans
had
?
Albertus
Magnus
,
Heruous
,
Durand
,
Hugo
Cardinal
,
who
hath
written
learnedly
vpon
al
Scripture
;
Raymund
,
he
that
,
according
to
S.
Antonine
,
ordered
the
Decretals
,
by
appointment
of
Pope
Gregorie
;
S.
Antonine
himself
,
a
man
rare
for
learning
and
sanctitie
;
Capreolus
,
Petrus
Tarantasius
,
he
that
afterwards
was
Pope
by
the
name
of
Innocent
the
Fift
,
Petrus
Paludanus
,
Chrysostomus
Ianellius
,
Ferrara
;
both
the
Sotus
;
two
Cardinals
,
to
wit
,
Torquemada
,
and
Caietan
,
and
manie
more
whom
it
were
to
long
a
busines
to
rehearse
.
But
he
that
among
them
al
cannot
be
omitted
,
and
of
whom
we
haue
special
reason
to
speake
apart
,
as
the
chief
of
them
al
,
is
S.
Thomas
,
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
,
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
,
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
.
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
,
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
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
,
25.
In
which
respect
some
doe
truly
and
fitly
compare
Religion
to
that
holie
Iudith
,
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
.
2.
Peace
of
mind
,
3.
Temperance
and
sobrietie
helpeth
also
thervnto
.
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
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
,
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
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
,
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
:
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
.
●●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
,
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
,
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
,
Lia
,
Martha
and
Marie
;
Iacob
beating
more
loue
to
Rachel
then
to
Lia
,
had
chosen
the
better
part
,
which
should
not
be
taken
from
her
.
5.
But
because
the
vulgar
sort
,
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
,
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
,
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
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
;
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
.
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
,
they
leaue
not
their
retired
thoughts
,
and
runne
to
help
them
.
Which
argument
S.
Augustin
vseth
writing
to
the
Monks
of
the
Iland
Capraria
,
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
,
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
,
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
commendable
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
,
●
.
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
Common-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
.
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
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
,
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
;
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
;
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
of
God
;
because
in
that
poore
estate
,
there
is
no
ground
of
wealth
or
pleasure
,
wherupon
to
build
the
desire
of
these
things
.
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
.
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
;
9.
Finally
,
not
to
spine-out
this
discourse
too
long
,
let
vs
see
what
doth
chiefly
belong
to
the
dutie
of
a
Gouernour
,
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
Common-wealths
.
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
,
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
,
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
,
Ciuit.
c.
2●
.
13.
Why
therefore
may
we
not
say
of
them
,
s
S.
Augustin
sayd
of
a
Cittie
wel
gouerned
,
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
consequence
;
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
,
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
,
consisting
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
,
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
,
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
:
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
,
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
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
.
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
,
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
,
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
,
3.
Secondly
,
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
.
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
,
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
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
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
;
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
,
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
,
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
euidently
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
from
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
Franciscan-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
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
.
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
:
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
.
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
,
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
,
And
in
verie
deede
a
farre
more
hard
and
cruel
seruitude
,
then
that
of
Pharao
;
because
it
was
not
our
bodie
that
was
held
captiue
,
wherin
people
apprehend
so
much
miserie
,
but
it
was
our
soule
,
which
was
in
captiuitie
,
the
thraldome
wherof
is
much
more
to
be
lamented
.
Besides
that
,
for
one
man
to
be
a
slaue
to
another
man
,
is
not
so
very
dishonourable
;
but
nothing
can
be
more
base
,
then
to
be
a
slaue
to
Sinne
and
the
Diuel
;
nothing
more
vaine
,
then
to
serue
the
World
.
The
vilenesse
,
togeather
with
the
trouble
and
tediousnes
,
of
the
works
,
which
we
were
forced
to
vndergoe
vnder
so
seuere
a
command
,
wil
lay
it
more
plainly
before
our
eyes
.
For
what
was
our
dailie
occupation
in
the
world
,
but
to
worke
,
as
they
did
,
in
base
and
seruil
businesses
,
in
dirt
,
in
gathering
straw
,
in
making
bricks
?
For
when
people
bestow
their
whole
time
and
al
their
labours
and
thoughts
,
as
the
fashion
is
,
in
heaping
of
honours
and
riches
,
they
handle
nothing
day
and
night
,
but
earth
;
their
harts
,
their
thoughts
,
their
cares
are
set
vpon
nothing
but
earth
;
because
al
these
are
earthlie
things
,
and
indeed
nothing
else
but
earth
.
And
there
wanted
not
in
the
world
cruel
extortioners
,
to
wit
,
our
disordered
desires
with
a
hard
hand
continually
calling
vpon
vs
,
and
pressing
vs
,
and
compelling
vs
to
double
our
labours
,
and
to
vndertake
more
then
〈◊〉
were
able
to
wealde
,
and
affording
vs
no
rest
nor
respit
;
so
that
in
effect
we
did
then
leade
a
most
miserable
life
,
not
only
ful
of
trouble
and
pressure
,
as
the
word
Aegypt
doth
signifie
,
but
a
base
and
〈…〉
kind
of
life
,
otherwise
then
people
ordinarily
take
it
to
be
,
out
of
the
foolish
conceit
which
they
haue
;
because
it
did
inuolue
so
vile
and
so
abiect
a
kinde
of
slauerie
,
as
I
sayd
.
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
,
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
,
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●
▪
the
Land
of
Promise
,
the
proceedings
and
perfection
thereof
,
when
a
Soule
cultiuated
and
manured
by
Rule
and
order
,
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
;
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
,
He
that
replenisheth
thy
desire
with
good
things
.
8.
Besides
these
daynties
and
sweet-meates
,
with
which
God
is
continually
feeding
Religious
people
,
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
,
One
pursues
a
thousand
,
and
two
put
to
flight
ten
thousand
;
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
.
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
,
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
,
2.
Aristotle
,
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
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
.
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
.
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
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
,
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
.
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
,
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
.
7.
Moreouer
,
to
giue
euerie
thing
his
due
,
there
is
none
of
al
these
corporal
delights
intirely
and
absolutely
delightful
,
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
:
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
lament
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
,
temporal
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
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
,
8.
Another
consideration
to
proue
this
,
9.
Finally
,
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
,
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
,
〈◊〉
.
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
.
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
.
No-bodie
is
good
,
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
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
from
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
.
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
&
understanding
al
Truth
,
nothing
can
absolutely
satisfye
two
Powers
so
capacious
,
but
an
vniuersal
Entitie
,
which
also
is
an
vniuersal
Good
,
which
cannot
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
.
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
,
secondly
,
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
compasseth
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
,
cannot
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
,
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
,
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
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
,
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
contentment
,
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
,
〈◊〉
san●●
.
whatsoeuer
creatures
haue
in
them
,
they
haue
it
from
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
;
&
consequently
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
themselues
,
&
so
much
the
more
commodiously
,
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
excellently
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
fragrant
sauours
of
flowers
or
ointments
,
or
delicate
spices
,
not
Mā●a
or
honie
,
not
the
〈◊〉
,
which
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
,
●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
before
their
marriage
,
3.
S.
Gregorie
Nyssen
is
so
large
in
his
discourse
of
the
self-same
miseries
,
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
,
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
,
6.
What
shal
I
say
againe
of
them
that
aspite
to
preferrement
?
Doe
they
not
bereaue
themselues
altogeather
of
their
libertie
,
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
:
That
which
he
sayth
of
Rome
in
those
dayes
,
that
it
was
powerful
to
deboish
the
strong
,
that
is
,
euen
such
as
might
be
grounded
in
vertue
,
and
diuert
them
from
the
course
therof
,
may
be
sayd
of
al
other
places
in
the
world
.
Then
he
shewes
the
vanitie
and
dangers
of
preferment
:
Now
hope
to
rise
,
now
feare
to
fal
,
doth
throng
.
Thy
hart
.
Stand
sure
;
't
is
worse
to
fal
from
high
.
And
who
is
there
,
that
can
stand
sure
in
so
slipperie
a
place
?
who
is
there
,
that
doth
not
rather
stand
very
tickle
?
Wherefore
he
foretelles
him
also
of
the
late
repentance
,
which
experience
of
such
things
is
wont
to
bring
:
Too
late
,
and
then
in
vaine
,
thou
wilt
bewaile
Deceiptful
hope
,
and
wish
to
breake
this
iayle
,
Which
now
thou
buildst
.
For
oftimes
we
rush
into
the
snares
and
nets
at
vnawares
,
&
afterwards
would
fayne
breake
out
of
them
,
and
we
cannot
,
vnlesse
we
looke
to
ourselues
betimes
.
Wherefore
hauing
discoursed
at
large
of
the
miserie
of
such
a
kind
of
life
,
he
inuiteth
him
to
the
more
easie
and
more
happie
seruice
of
Christ
,
in
this
manner
:
Shake-of
the
yoak
betimes
;
Christ's
burden's
light
;
His
yoak
is
sweet
;
his
word
is
truth
;
his
seruice
,
Freedome
;
and
to
stoope
to
him
,
is
,
in
right
Of
sonnes
of
God
,
to
command
ouer
vice
,
And
proudest
Lords
and
Kings
&c.
And
enlarging
himself
in
the
comparison
between
these
two
liues
,
sheweth
how
the
seruice
of
God
is
true
freedome
,
and
the
seruice
of
the
world
is
verie
slauerie
,
to
which
al
such
are
subiect
,
as
(
to
vse
his
phrase
)
by
Frequenting
Court
And
Princelie
pallaces
,
And
suffering
Rome
,
Make
choice
of
miseries
.
Where
,
as
you
see
,
he
tearmeth
the
liuing
in
Rome
(
suffering
Rome
)
as
a
toylesome
&
a
trouble
something
;
a
new
manner
of
speach
,
yet
fitly
expressing
the
matter
he
speakes
of
;
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
iudgement
,
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
iudgement
,
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
,
spend
their
whole
substance
,
with
the
woman
in
the
Ghospel
,
to
purchase
it
,
S.
Iohn
Chrysostom
writing
in
defence
of
a
Monastical
life
,
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
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
,
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
accompanied
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
,
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
,
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
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
;
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
;
〈◊〉
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
.
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
,
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
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
,
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
,
●
.
This
S.
Macarius
speaketh
of
the
Grace
,
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
:
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
,
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
,
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
,
This
is
that
Heathen
Philosopher's
discourse
,
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
?
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
;
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
,
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
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
,
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
them
,
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
contemplation
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
.
6.
Finally
,
there
is
this
mayne
difference
betwixt
temporal
and
spiritual
things
.
Temporal
things
are
easily
lost
,
and
subiect
to
infinit
casualties
;
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
,
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
,
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
,
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
;
3.
Now
why
may
not
Religion
be
called
also
the
House
of
Prayer
,
For
that
,
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
.
it
giues
a
man
leaue
to
pray
to
our
Lord
without
hindrance
.
The
reason
wherof
among
others
,
as
I
take
it
,
Let
the
little-ones
come
to
me
;
for
of
such
is
the
Kingdome
of
heauen
.
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
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
,
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
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
,
as
be
sayd
,
from
the
wonderful
sight
of
heauenlie
things
,
he
might
not
be
troubled
with
the
deformitie
of
earthlie
obiects
.
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
,
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
.
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
,
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
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
,
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
,
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
vnconceauable
heauenlie
delight
in
the
armes
of
God
their
Spouse
.
Sometimes
they
are
like
Angels
,
that
haue
no
bodies
,
&
arriue
to
such
a
lightnes
and
freedome
,
that
the
weight
of
their
bodie
troubleth
them
no
more
,
then
if
they
had
none
at
al.
Sometimes
they
are
so
ful
of
pleasure
,
as
if
they
had
drunk
largely
of
the
best
wine
that
is
;
and
are
euen
drunk
with
a
holie
drunkennes
of
Diuine
mysteries
,
&
are
not
sensible
of
anie
thing
that
passeth
in
this
life
Sometimes
they
are
like
mourners
,
lamenting
the
miseries
of
mankind
,
powring
forth
their
prayers
to
God
for
the
saluation
therof
,
readie
to
lay
downe
their
owne
life
and
soule
at
stake
,
for
the
good
of
others
.
Sometimes
they
do
so
burne
with
this
spiritual
loue
of
their
Neighbour
,
that
,
if
it
were
possible
,
they
would
hide
al
men
,
good
and
bad
,
within
their
bowels
.
Againe
at
other
times
they
cast
themselues
so
farre
vnder
al
mens
feet
,
through
humilitie
of
spirit
,
that
they
make
account
they
are
the
least
,
and
the
lowest
,
and
the
worst
of
al
men
in
the
world
.
Contrariwise
sometimes
they
resemble
a
stout
warrier
,
that
gathering
his
weapons
to
him
,
goeth
of
his
owne
accord
into
the
field
,
and
valiantly
encountreth
his
enemies
.
Oftimes
their
soule
reposeth
in
profound
silence
,
enioying
most
sweet
and
quiet
peace
,
and
taking
vnspeakable
delight
in
it
.
Finally
oftimes
their
mind
is
so
cleared
by
the
guift
of
the
Holie-Ghost
,
which
we
cal
Vnderstanding
and
Wisedome
,
that
in
an
instant
it
conceaueth
things
,
which
no
tongue
can
expresse
.
Al
this
is
out
of
S.
Macarius
.
5.
How
rare
and
admirable
therefore
must
that
course
of
life
needs
be
,
which
swimmeth
in
al
these
delights
,
and
is
serued
with
ioy
after
ioy
,
and
contentment
after
contentment
,
as
a
sumptuous
bancket
with
dish
after
dish
?
Which
the
Prophet
Dauid
deseruedly
admireth
in
these
words
:
How
great
is
the
multitude
of
thy
sweetnes
,
ô
Lord
,
which
thou
hast
hidden
for
these
that
sent
thee
?
It
is
great
,
but
hidden
,
and
knowne
to
them
only
,
that
truly
feare
God
.
And
they
are
in
a
great
errour
that
think
,
that
they
that
vow
themselues
to
God
,
prouide
wel
for
the
good
and
safetie
of
their
Soules
,
but
buy
this
safetie
at
a
high
rate
of
excessiue
toyle
.
arose
to
the
lust
,
and
gladnes
to
the
vpright
of
hart
;
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
,
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
?
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
,
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
,
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
;
he
delighted
as
in
al
the
riches
of
the
world
.
8.
We
haue
manie
examples
,
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
,
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
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
.
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.
neuer
suffereth
them
that
follow
him
,
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
.
S.
Augustin
confesseth
of
himself
?
〈◊〉
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.
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
than
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
,
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
,
Blessed
is
the
people
,
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
:
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
.
S.
Gregorie
vnderstanding
this
very
wel
,
applyed
that
place
of
holie
Iob
(
When
he
shal
be
filled
,
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
,
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
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
.
〈◊〉
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
,
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
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
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
.
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
;
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
:
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
:
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
,
S.
Iohn
Chrysostom●
alluding
to
a
saying
of
the
Prophet
Esay
,
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
seruants
of
God
,
who
vow
Pouertie
;
for
in
their
Pouertie
,
they
are
richer
,
then
the
rich
of
the
world
,
and
in
the
midst
of
the
fire
,
there
descendeth
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
.
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
.
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
,
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
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
,
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
Chaeremon
in
Cassian
discoursing
of
Chastitie
,
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
:
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
,
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
,
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
;
S.
Matthew
did
intend
to
expresse
by
the
name
of
Eunuchs
,
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
.
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
committing
a
grieuous
offence
be
able
to
make
them
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
,
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
,
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
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
,
those
lillies
among
which
the
Spouse
doth
so
willingly
feed
,
that
he
refuseth
al
food
without
them
?
And
thus
much
of
Chastitie
.
Father
of
mercies
(
as
the
Apostle
stileth
him
)
and
the
God
of
al
comfort
;
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
.
2.
Aristotle
is
of
the
same
opinion
,
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
,
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
.
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
,
6.
Whence
we
may
deduce
another
branch
of
pleasure
growing
from
Religious
conuersation
,
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
,
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
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
Brethren
,
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
,
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
concent
.
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
,
〈◊〉
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
wonder
,
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
contemplate
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
,
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
,
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
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
excellently
wel
expressed
by
S.
Gregorie
vpon
these
words
of
Iob
;
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
.
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
conforts
of
a
Monastical
life
,
&
in
particular
of
the
pleasure
,
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
.
S.
Basil
to
sauour
of
learning
,
&
abound
in
precepts
of
sanctitie
:
S
Gregorie
Nazianzen
more
profound
entring
familiarly
into
the
deepest
mysteries
,
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
.
9.
Among
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
documents
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
conclude
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
,
My
little
children
,
whom
I
trauail
withal
againe
,
vntil
CHRIST
be
formed
in
you
;
comparing
himself
to
a
woman
with
child
,
A
woman
,
when
she
breedeth
,
hath
sorrow
;
but
when
she
hath
brought
forth
,
now
she
remembreth
not
the
pressure
,
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
conuerted
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
&
confort
,
the
glorie
of
God
,
the
saluation
of
our
neighbour
,
whom
we
are
commanded
to
loue
as
ourselues
;
a
ioyful
&
most
admirable
representation
of
the
Diuine
goodnes
,
&
clemencie
,
&
patience
,
not
only
in
bearing
with
the
lost
sheep
,
but
in
bringing
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
,
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
,
his
glorie
in
the
day
of
our
Lord
;
and
to
the
Thessalonians
:
What
is
our
hope
,
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
,
Euerie
one
that
shal
leaue
father
,
or
mother
,
or
brethren
,
or
sisters
,
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
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
;
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
,
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
.
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
,
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
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
;
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
,
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
:
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
.
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
;
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
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
?
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
,
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
,
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
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
,
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
knowledge
;
2.
In
that
first
garden
and
orchard
of
pleasure
,
God
planted
al
kind
of
trees
,
fayre
to
behold
,
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
.
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
them
with
Adam
while
he
liued
in
Paradise
,
6.
Finally
S.
Bernard
discoursing
of
the
delights
of
this
Paradise
,
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
South-wind
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
Conforter
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
,
Iust.
〈◊〉
pers.
Mon.
c.
6.
S.
Laurence
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
.
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
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
,
they
neither
marrie
,
nor
are
giuen
in
marriage
,
according
to
the
saying
of
our
Sauiour
,
so
neither
in
Religion
.
neuer
sayling
,
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
.
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
with
God
,
which
Religious
discipline
worketh
in
vs
.
Wherefore
,
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
,
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
,
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
.
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
;
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
.
Blesse
our
Lord
,
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
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
,
〈◊〉
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
,
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
,
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
.
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
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
,
milk
to
drink
,
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
?
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
substance
is
limited
,
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
,
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
:
3.
But
yet
,
least
the
imagina●ion
of
this
difficultie
,
yoak
is
sweet
,
and
his
burden
light
.
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
.
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
.
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
,
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
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
,
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
them
;
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
.
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
,
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
,
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
considered
in
a
cleare
light
.
For
the
passions
of
this
time
are
not
condigne
to
the
future
glorie
,
which
shal
be
reuealed
in
vs
.
But
now
,
sayth
S.
Bernard
,
because
they
are
hidden
from
our
eyes
,
and
the
night
is
stil
in
our
Hemisphere
,
we
are
tempted
by
the
Night-feare
,
&
are
afraide
to
suffer
the
present
euils
,
for
the
good
,
which
as
yet
we
doe
not
see
.
10.
This
is
the
first
salue
&
remedie
,
S.
Bernard
alluding
to
a
saying
of
the
Apostle
,
&
among
diuers
other
commodities
of
Religion
,
touching
briefly
vpon
this
particular
,
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
consider
,
that
the
difficulties
which
are
in
Religion
,
are
but
smal
,
&
in
pettie
matters
,
if
we
weigh
them
right
.
For
al
difficulties
of
greater
consequence
,
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
confirmed
in
his
resolution
for
Religion
by
this
notable
miracle
.
For
hauing
been
accustomed
in
the
world
to
an
easie
life
&
dayntie
fare
,
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
,
12.
The
like
almost
hapned
to
Andrew
Arch-deacon
of
〈◊〉
,
a
man
nobly
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
,
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
,
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
,
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
themselues
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
,
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
,
Thus
sayth
Cassian
.
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
,
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
,
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
,
S.
Augustin
doth
fitly
expresse
by
the
word
(
Embracings
)
&
layeth
downe
the
effects
of
it
in
these
words
:
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
,
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
.
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
,
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
,
4.
And
further
,
it
is
much
more
delightful
not
to
desire
a
thing
,
then
to
desire
it
,
S.
Iohn
Chrysostome
reckons
among
the
rest
of
the
commodities
of
a
Religious
life
;
for
with
these
worldlie
kind
of
people
,
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
,
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
.
It
is
better
to
be
called
to
a
dish
of
hearbs
with
charitie
,
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
,
My
soule
and
my
flesh
haue
exulted
in
the
liuing
God
.
And
the
Wise-man
in
the
Prouerbs
:
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
,
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
.
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
,
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
,
4.
The
reason
therefore
,
why
Religious
people
seeme
to
endure
harder
encounters
then
others
,
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
rebel
against
him
;
for
he
cares
not
for
assaulting
them
,
of
whom
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
,
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
,
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
,
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
themselues
,
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
,
If
armies
stand
against
me
,
●y
hart
wil
not
feare
.
This
was
once
shewed
to
one
of
the
ancient
Fathers
,
whose
name
was
Moyses
.
For
being
sorely
assaulted
with
temptation
,
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
.
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
,
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
?
10.
Finally
,
Religious
people
haue
an
other
present
remedie
,
&
a
general
antidote
against
al
temptations
,
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
,
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
;
12.
Now
what
outward
occasions
or
allurements
can
annoy
a
Religious
life
,
where
there
is
such
continual
watch
&
ward
kept
ouer
vs
?
our
eyes
,
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
,
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
,
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
,
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
.
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
,
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
,
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
forbidden
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
:
6.
This
perswasion
therefore
and
desire
of
being
Maisters
of
ourselues
,
and
Lords
at
our
owne
pleasure
,
7.
And
if
we
wil
yet
more
particularly
reflect
,
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
.
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
:
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
spiritual
Gouernours
is
like
to
that
of
Physicians
,
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.
be
r
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
,
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
.
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
,
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
.
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
,
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
,
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
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
.
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
.
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
,
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
,
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
.
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
,
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
,
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
Heresie
of
Vigilantius
,
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
:
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
.
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
,
Reg.
19.21
.
but
forsaking
al
,
he
might
betake
himself
to
the
Prophetical
discipline
.
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
I
haue
nothing
?
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
,
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
,
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
.
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
;
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
;
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
.
Mammon
of
iniquitie
,
that
they
may
receaue
thee
into
the
eternal
tabernacles
A
thing
worthie
commendation
,
13.
Seing
therefore
we
haue
the
verdict
of
S.
Hierome
in
so
manie
places
,
●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
,
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
,
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
;
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
comparison
the
most
absolute
course
of
our
owne
perfection
,
and
farre
more
apt
to
furnish
our
owne
soules
with
vertue
,
then
anie
Secular
state
whatsoeuer
,
it
must
necessarily
follow
,
that
though
some
particular
state
in
the
world
might
be
more
beneficial
to
our
Neighbour
,
yet
the
benefit
of
our
owne
soules
is
to
be
preferred
before
the
benefit
,
which
might
be
deriued
to
others
.
Our
Sauiour
deliuereth
it
in
these
expresse
words
:
What
doth
〈◊〉
it
auayle
a
man
,
if
he
gayne
the
whole
world
,
and
suffer
detriment
of
his
owne
soule
?
And
because
we
should
not
think
,
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
,
&
among
other
things
,
concludeth
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
;
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
,
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
,
which
the
Wiseman
setteth
downe
,
saying
:
Haue
mercie
of
thy
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
.
Grace
and
glorie
our
Lord
wil
giue
.
And
our
Lord
himself
sayth
:
No
man
can
come
to
me
,
vnlesse
the
Father
,
who
sent
me
,
draw
him
.
What
then
doe
men
in
the
conuersion
of
other
men
?
9.
Some
bodie
perhaps
wil
grant
al
this
to
be
true
,
speaking
of
the
general
fruit
which
is
wrought
in
the
Church
;
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
,
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
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
,
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
;
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
.
4.
Which
was
the
reason
,
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
?
So
therefore
,
whosoeuer
of
you
renounceth
not
al
that
he
possesseth
,
cannot
be
my
Disciple
.
And
in
an
other
place
,
If
thou
will
be
perfect
)
sayd
:
Go
,
sel
what
thou
hast
,
he
presently
addeth
:
Come
,
follow
me
.
And
to
the
like
purpose
,
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
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
,
If
riches
abound
,
doe
not
set
your
hart
to
them
.
And
againe
:
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
?
S.
Basil
in
the
place
before
alleadged
taketh
it
for
a
certaintie
,
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
our
corrupted
affections
,
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
,
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
,
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
branglings
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
conceaued
in
their
mind
,
comes
to
naught
,
because
according
to
the
saying
of
Truth
,
the
t●ornes
ouercharge
the
seed
which
began
to
spring
,
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
,
S.
Gregorie
,
who
deliuereth
it
both
vpon
good
grounds
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
;
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
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
,
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
iudgement
.
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
:
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
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
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
.
20
Finally
,
that
which
ought
most
to
moue
vs
in
this
kind
,
is
the
example
of
our
Sauiour
;
S.
Barnard's
opinion
,
when
he
sayd
,
it
was
enough
for
the
ancient
Fathers
to
follow
the
Spirit
of
God
in
spirit
only
;
but
,
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
,
Thus
S.
Bernard
.
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
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
,
23.
Finally
to
conclude
,
though
among
those
ancient
Fathers
,
or
also
among
people
in
these
dayes
there
haue
been
alwayes
some
,
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
,
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
:
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
.
3.
But
let
vs
grant
,
that
some
one
among
them
is
Maister
of
the
field
for
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
,
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
,
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
;
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
,
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
,
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
,
Whervpon
S.
Augustin
reciting
a
speech
of
one
that
should
say
,
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
.
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
:
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
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
,
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
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
,
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
,
3.
Besides
that
,
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
▪
4.
Finally
that
which
we
sayd
before
,
5.
By
which
we
may
see
,
I
was
afraid
,
because
thou
art
a
hard
man
;
thou
reapest
,
where
thou
hast
not
sowed
;
and
gatherest
,
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
.
Lyed
hand
and
foot
,
cast
him
into
vtter
darknes
.
And
this
is
the
truth
of
the
busines
.
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
.
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
,
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
:
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
,
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
,
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
;
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
?
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
.
5.
But
let
vs
grant
,
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
,
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
.
al
fayre
,
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
,
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
,
Hier.
ep.
34.
then
to
be
discomforted
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
,
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
common
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
,
with
Christ
our
Pilot
,
Thus
spake
S.
Gregorie
Nyssen
.
8.
This
is
the
miserable
frayltie
of
this
life
,
so
long
as
we
are
strangers
and
pilgrims
from
God
;
It
is
necessarie
,
that
scandals
should
happen
:
and
he
that
wondereth
at
it
,
seemes
not
to
vnderstand
where
he
liueth
,
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
,
9.
At
Bona
in
S.
Augustin's
Monasterie
,
there
fel
a
great
quarrel
betwixt
a
couple
,
one
char●ing
another
with
a
hainous
crime
,
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
,
What
doe
these
people
(
sayth
S.
Augustin
)
striue
for
,
and
what
doe
they
ayme
at
,
but
whensoeuer
a
Bishop
,
or
a
Cleargie-man
,
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
imputation
is
layd
vpon
them
that
professe
this
holie
name
,
or
some
true
crime
of
theirs
discouered
,
they
vrge
,
they
bestirre
themselues
,
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
,
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
,
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
,
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
.
S.
Augustin
propoundeth
it
in
a
certain
place
after
this
manner
:
I
know
some
that
mutter
:
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
,
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
,
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
,
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
.
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
,
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
broad
.
And
not
only
the
infirmitie
of
man
(
which
taketh
place
in
the
farre
greater
part
)
doth
not
allow
this
benefit
in
the
common
&
ordinarie
among
men
,
but
it
belongeth
also
to
the
prouident
wisdome
of
Almightie
God
,
4.
S.
Iohn
Chrysostome
doth
laugh
at
these
people
,
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
,
5.
But
some
bodie
wil
say
,
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
.
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
.
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
.
And
they
spoke
euil
of
God
,
and
sayd
:
Can
God
prepare
a
table
in
the
desert
?
S.
Bonauerture
in
his
Apologie
for
the
poore
,
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
,
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
,
〈◊〉
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●
,
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
:
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
,
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
,
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
,
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
;
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
,
Blessed
is
he
,
that
vnderstandeth
ouer
the
poore
and
needie
;
our
Lord
wil
deliuer
him
in
the
euil
day
.
In
maintayning
the
ordinarie
poore
,
there
needs
no
vnderstanding
,
but
pittie
;
in
the
holie
poore
,
there
needs
the
vnderstanding
of
Beatitude
,
to
bestow
vpon
him
that
is
ashamed
to
take
,
and
when
he
takes
,
is
sorie
that
he
reapes
carnal
things
,
hauing
sowed
spiritual
.
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
,
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
;
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
.
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
.
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
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
,
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
ancient
Hebrewes
,
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
,
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
cannot
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
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
.
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
?
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
,
5.
But
to
say
the
truth
,
it
is
a
false
imputation
,
which
people
lay
vpon
Religion
,
when
they
say
,
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
,
S.
Iohn
Chrysostom
sticketh
not
to
say
,
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
.
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
.
〈◊〉
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
)
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
,
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
,
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
,
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
:
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
.
●
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
,
configured
to
the
glorie
of
Christ
;
which
S.
Leo
also
confirmes
in
these
words
:
A
man
loueth
himself
so
much
them
re
,
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
,
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
examples
of
them
that
we
know
haue
lead
most
austere
liues
,
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
;
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
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
,
2.
First
therefore
what
is
more
ful
of
deceipt
,
and
a
more
open
lye
,
then
the
world
?
3.
Rebecca
desired
to
haue
a
child
,
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
.
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
;
5.
And
yet
if
in
this
short
fel●citie
,
there
were
anie
parcel
of
time
,
though
neuer
〈◊〉
short
,
S.
Gregorie's
words
to
be
true
.
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
,
It
shal
rayne
snares
vpon
sinners
.
7.
And
a
greater
miserie
vpon
the
neck
of
this
;
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
;
S.
Peter
in
the
Sea
;
and
manie
others
haue
escaped
both
without
hurt
.
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
consequence
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
confesse
,
it
generally
infecteth
others
?
This
were
madnes
indeed
,
&
a
signe
of
litle
care
of
saluation
,
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
:
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
temptation
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
to
their
wonted
strayne
.
2.
But
they
that
buzze
vpon
these
thoughts
,
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
,
4.
Besides
that
,
5.
And
what
need
I
be
long
?
It
is
easie
in
the
eyes
of
God
,
suddenly
to
make
a
poore
man
rich
.
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
.
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
,
New
creature
,
of
which
the
Apostle
so
often
speaketh
.
Wonderful
are
thy
works
,
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
,
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
,
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
.
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
,
My
father
to
this
day
worketh
,
and
I
doe
worke
.
Al
this
is
Cassian's
discourse
.
8.
S.
Bernard
goeth
farther
,
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
,
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
,
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
:
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
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
,
S.
Gregorie
doth
excellently
discouer
this
kind
of
temptation
and
deceit
of
the
Enemie
,
and
conuinceth
it
to
be
no
other
,
〈…〉
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
:
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
,
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
from
God
,
that
is
,
if
either
God
forsake
vs
,
&
withdraw
his
holie
spirit
from
vs
,
S.
Paul
assureth
vs
of
it
when
he
sayth
:
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
,
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
:
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
.
15.
What
is
it
then
that
we
feare
?
the
secret
vnderminings
,
or
open
assaults
of
the
Diuel
?
16.
But
al
acknowledge
,
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
,
S.
Bernard
iudge
of
this
loue
of
God
towards
Religious
people
,
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
?
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
,
a
stick
,
and
yet
they
wil
be
rather
a
comfort
to
him
(
as
the
Prophet
speaketh
)
then
an
affliction
,
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
enough
to
goe
through
with
that
new
course
of
life
,
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
,
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
conuinceth
them
by
that
,
which
they
doe
themselues
;
for
they
send
their
children
to
schoole
,
&
are
at
charges
with
them
,
&
yet
few
come
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
impediments
,
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
;
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
the
Apostle
,
when
inuited
by
our
Sauiour
,
he
walked
vpon
the
water
,
and
was
held
vp
aboue
it
by
his
holie
hand
,
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
&
temptations
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
,
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
,
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
,
3.
The
commodities
of
entring
in
our
youth
are
these
.
First
,
youth
being
naturally
vnprouident
,
and
by
reason
of
our
weaknes
pliable
,
as
wax
,
to
whatsoeuer
vice
,
if
we
passe
our
youth
in
the
world
,
amidst
so
manie
snares
and
occasions
of
sinne
,
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
.
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
.
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
,
8.
And
as
this
,
S.
Iohn
,
S.
Peter
,
yet
Peter
the
elder
entreth
first
into
the
monument
,
9.
But
it
is
time
we
say
something
of
the
other
pretences
,
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
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
,
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
.
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
manner
:
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
,
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
.
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.
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
authoritie
of
the
Ghospel
for
vs
?
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
,
Follow
me
,
&
leaue
the
dead
to
burne
their
dead
.
Which
S.
Iohn
Chrysostom
expoundeth
in
this
manner
:
●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
question
:
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
.
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
deliberation
:
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
,
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
.
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
.
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
?
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
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
,
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
,
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
child-birth
,
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
,
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
.
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
,
Thus
sayth
Climacus
.
3.
Yet
because
they
,
that
are
ignorant
and
vnlearned
,
pleade
in
this
case
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
,
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
,
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
,
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
,
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
,
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
,
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
.
Hast
thou
not
,
sayth
he
,
stroked
me
like
milk
,
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
:
Doe
not
cal
to
yourselues
a
father
vpon
earth
;
for
one
is
your
Father
,
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
name
of
life
;
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
.
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
:
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
.
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
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
,
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
,
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
,
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
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
;
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
:
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
?
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
deaded
with
the
rampire
of
the
Ghospel
:
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
.
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
.
From
whence
therefore
shal
the
looke
for
such
help
as
is
due
and
reasonable
,
but
from
other
children
,
from
other
members
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
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
admonition
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
man
.
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
man
can
serue
two
maisters
.
Thy
mother
desires
that
which
is
contrarie
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
whom
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
,
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
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
,
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
weakened
,
2.
Pontianus
bondslaue
to
a
cruel
barbarous
maister
as
S.
Gregorie
of
Tours
recounteth
,
inflamed
with
the
loue
of
God
,
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
challenged
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
contrarie
,
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
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
,
S.
Ansel
ep.
ad
God●f
.
Luc.
11
23.
S.
Iohn
Chrys●st
l
3.
contra
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
commit
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
parents
,
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
,
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
,
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
them
,
in
the
prime
of
his
youth
,
she
seing
●im
lye
w●●h
his
thighs
broken
in
peeces
and
yet
aliue
,
exhorted
him
to
constancie
;
&
moreouer
when
the
rest
were
catted
away
,
she
tooke
him
vp
vpon
her
shoulders
,
&
following
the
catt
,
put
him
with
his
companions
when
he
was
dead
.
9.
What
shall
I
say
of
Abr●ham
,
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
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
.
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
,
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
strengthen
them
on
this
opposition
of
the
flesh
against
the
spirit
,
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
:
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
.
14.
If
it
be
the
absence
of
their
children
that
troubles
them
so
much
,
14.
Finally
,
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
danger
.
Besides
that
,
a
man
is
then
most
maister
of
his
children
,
when
he
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
,
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
,
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
?
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
,
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
conceit
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
.
4.
Wherefore
,
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
,
S.
Ignatius
,
6.
Moreouer
,
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
,
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
,
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
,
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
,
whose
it
is
(
as
the
Prophet
speaketh
)
to
leade
into
the
right
way
,
supposing
he
knowes
in
his
conscience
,
he
hath
no
sinister
end
in
it
,
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
intentio●
people
offer
themselues
,
do
wel
to
try
their
spirits
.
And
he
saith
further
,
that
if
it
should
happen
that
Sathan
transfiguring
himself
into
an
Angel
of
l●got
should
moue
vs
to
Religion
,
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
,
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
.
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
;
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
heauenlie
guift
,
when
it
was
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
.
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
,
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
,
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
!
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
;
S.
Antonie
,
in
whose
schoole
he
came
in
a
short
time
to
great
perfection
of
sanctitie
.
That
which
we
reade
of
Abbot
Nutius
,
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
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
,
17.
What
shal
I
stand
recounting
the
infinit
multitudes
of
them
,
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
?
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
it
is
written
of
the
children
of
Israel
,
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
:
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
.
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
,
20.
And
if
we
be
desirous
of
some
signes
to
direct
our
iudgement
in
this
kind
,
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
,
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
.
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
,
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
,
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
,
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
.
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
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
Religion
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
,
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
,
6.
Finally
,
two
things
,
wel
considered
,
wil
greatly
encourage
Religious
people
in
that
which
they
haue
in
hand
.
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
〈◊〉
,
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
,
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
.
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
.
S.
Bernard
doth
fitly
apply
to
this
purpose
that
which
is
spoken
in
the
Canticles
to
the
Spouse
in
a
threatning
manner
:
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
whence
,
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
.
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
,
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
,
10.
And
what
shal
we
say
of
the
wrong
which
we
doe
to
God
,
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
.
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
.
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
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
them
,
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
,
Thus
sayth
S.
Basil
,
and
much
more
to
the
like
purpose
,
and
concludeth
with
this
obseruation
:
Wherefore
,
he
that
is
such
a
one
,
is
to
be
esteemed
as
condemned
by
the
sentence
of
Truth
itself
,
as
one
that
giueth
great
occasion
of
scandal
to
others
,
and
by
his
euil
example
draweth
others
to
imitate
him
.
He
becomes
heire
to
that
terrible
woe
:
It
is
expedient
for
him
that
a
mil-stone
be
hanged
at
his
neck
,
and
that
he
be
drowned
in
the
deapth
of
the
sea
▪
For
a
soule
that
shal
haue
once
cast
itself
headlong
vpon
this
reuolt
,
soone
filled
with
al
kind
of
vice
,
intemperance
,
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
:
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
:
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
of
Saints
,
yea
and
to
his
parents
themselues
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
,
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
:
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
.
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
:
Who
wil
giue
water
to
my
head
,
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
?
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
,
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
from
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
perfection
,
&
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
condemne
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
,
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
,
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
from
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
.
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
,
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
:
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
:
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
.
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
;
The
dayes
of
our
life
three-score
and
ten
yeares
.
When
therefore
we
shal
haue
liued
foure-score
,
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
,
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
,
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
.
and
behold
them
sitting
,
as
it
were
,
in
the
Custome-house
,
and
shining
in
their
harts
,
S.
Gregorie
sayth
of
them
in
these
words
:
In
the
first
beginning
of
our
conuersion
we
haue
great
sorrow
;
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
manner
of
seruitude
:
while
he
hath
this
in
his
thoughts
,
the
carnal
delight
,
which
was
familiar
with
him
,
meeteth
him
in
the
way
,
&
being
from
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
,
He
wil
beseech
God
,
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
,
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
,
Ambr
●
.
1.
de
vi●g
.
that
you
must
sit
downe
with
losse
of
your
patrimonie
;
doe
not
the
kingdomes
of
heauen
hereafter
recompense
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
circumuent
,
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
,
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
experience
,
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
.
S.
Hierome
vseth
to
Heliodorus
,
writing
thus
vnto
him
:
Dost
thou
feare
pouertie
?
Hierom.
ep.
1.
But
Christ
sayth
,
the
poore
are
blessed
.
Doth
labour
dant
thee
?
But
no
Champion
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
,
S.
Augustin
,
and
absolutly
thrust
him
vpon
the
resolution
,
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
them
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
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
,
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
;
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
.
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
.
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
acquaintance
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
,
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
,
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
,
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
,
14.
Another
,
that
while
he
liued
in
the
world
was
a
great
Lawyer
,
&
tooke
much
paynes
in
his
Clients
causes
,
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
;
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
,
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
〈…〉
What
wilt
thou
(
sayth
the
Prophet
)
in
the
way
of
Aegypt
,
to
drink
muddie
water
?
and
what
hast
thou
with
the
way
of
Assyrians
,
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
.
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
Iew
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
.
S.
Francis
,
and
one
whom
he
loued
entirely
for
his
great
sanctitie
)
charged
a
secular
Doctour
with
.
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
;
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
,
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
:
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
,
S.
Hierome
had
reason
to
say
,
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
;
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
,
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
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
,
sowing
heer
sparingly
,
order
thy
busines
so
,
as
when
thou
comest
to
heauen
,
thou
reape
also
sparingly
?
23.
Let
vs
giue
eare
to
what
the
Apostle
,
or
rather
our
Lord
by
the
Apostle
speaketh
to
al
:
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
:
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
Religion
,
he
bought
them
,
as
the
Apostle
sayth
,
a●
a
great
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
,
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
:
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
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
,
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
,
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
;
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
,
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
,
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
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
.
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
.
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
.
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●
,
31.
Let
vs
therefore
see
,
how
S.
Fulgen●ius
did
animate
himself
to
renounce
the
world
.
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
.
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
;
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●
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
.
R●g
.
Ep.
109
33.
S.
Gregorie
also
hath
a
fine
exhortation
to
one
Andrew
,
a
noble
man
,
to
draw
him
to
the
seruice
of
Christ
,
from
the
seruice
of
the
Emperour
,
to
which
he
was
pretending
:
Why
dost
thou
not
consider
,
may
noble
sonne
,
that
the
world
is
at
an
end
?
Euerie
thing
dayly
hastneth
away
:
we
are
going
to
giue-in
our
accounts
to
the
eternal
and
terrible
Iudge
;
what
therefore
should
we
think
of
els
,
but
of
his
coming
?
For
our
life
is
like
to
one
that
is
at
sea
;
he
that
is
at
sea
,
stands
,
and
sits
,
and
lyes
,
and
goes
,
because
he
is
carryed
with
the
motion
of
the
ship
:
So
are
we
,
whether
we
wake
,
or
sleepe
,
or
speak
,
or
hold
our
peace
,
or
walke
,
wil
we
nil
we
,
by
moments
dayly
we
go
to
our
end
.
When
therefore
the
day
of
our
end
shal
come
,
where
shal
we
find
that
,
which
now
we
seeke
for
with
so
much
care
,
that
which
we
gather
with
so
much
sollicitude
?
We
must
not
seeke
after
honours
and
wealth
,
which
must
be
once
forsaken
;
but
if
we
seeke
good
things
,
let
vs
loue
them
,
which
we
shal
haue
without
end
;
and
if
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
.
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
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
.
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
?
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
?
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
,
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
,
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
,
Come
vnto
me
al
you
that
labour
and
are
loaden
,
and
I
wil
refresh
you
.
These
words
sayth
S.
Basil
,
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
.
Come
vnto
me
al
you
that
labour
,
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
.
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
narrow
which
leadeth
to
life
,
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
.
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
,
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
,
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
.