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 and as oyle into their bones That also which the Iustice of God threatneth in the booke of Wisedome is fulfilled in them I called and you refused I held out my hand and there was not he that would looke you despised al my counsel and neglected al my rebukes What punishment therefore belongeth to such a fault It followeth I also wil laugh in your dectruction and scorne when that shal happen which you feared 25. The effect of which rigorous denunciation appeareth in that which S. Antonine recordeth of one that had made a vow to be a Franciscan-Friar but afterwards changing his mind became a Prebend and not manie moneths passed but he fel deadly sick and being put in mind by them that belonged vnto him to think of setting his soule in order by a good Confession he answered There 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 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 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. Iameâ— 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 he presently went to Cisteauâ—x where profiting exceedingly in vertue he was created Abbot of Bonavalle and afterwards Bishop of Valence 27. In the Chronicles of the Franciscans we reade that about the yeare 1350. a Schollar of Paris hauing purposed to enter into that Order and gone so farre as to cause his Habit to be made readie altered his mind Not long after in the night he saw as if our Sauiour were sitting on a Throne of great maiestie to iudge 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 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 Ciâ—â—â—auâ— 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 thâ—â— holie course and confirmed withal in his desire by so laâ—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 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
ranke of natural things much more ought we to think that in Religious Inâ—â—â—nâ—â—s which are of a more eminent degree and strayne he hath so handled the matter â—hat besides the exceeding profit and commoditie which they bring they should haue singulâ—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 geâ—â—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 â—â—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 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 boâ—des and table-seruices the mansions of his seruants the order of his attendance their gorgeous attire and coâ—elie â—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 a king not onely peaceable but appeasing the things which are in heauen and which are on earth This Salomon therefore in whom be al the treasures of the wisedome and knowledge of God and who is King and Lord ouer al though he haue other subiects yet they â—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 and that peace and securitie of Conscience which is a continual banket Heer is great plentie of Sacrifices and whole offerings because euerie Religious man is a Sacrifice yea euerie worke they do may be called a Sacrifice because it is entirely offered to God and wholy deuoted to his seruice Finally their peculiar office and onlie busines is to hearken â—o the wisedome of this diuine Salomon that is of their Lord God neither in verie deed do they â—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 derâ—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 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 reasoÌ„ it is extremely hated by the Diuel If therefore we obserue things right we shal finde this course so violeÌ„tly opposed and assaulted with such suâ—â—â—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 euâ—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 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 he did enuie the Christians this glorie of Martyrdome But whatsoeuer he could inuent without shedding of bloud that might molest or disgrace or quite roote them out to that he bent al the strength of his wit which as men report of him was not meane Which thing is set forth by S. Gregorie Nazianzen in his Oration to the same Apostate in conclusion wherof making himself an humble suppliant in behalf of al Religious Companies he presenteth vnto him the whole multitude of Philosophers as he tearmeth them who are wholy free and exempt from al earthlie band and tye who to their owne vse haue their owne bodies only and them not wholy and intirely to themselues who owe Cesar nothing but al to God their Hymnes prayers watchings and teares with these men sayth he if thou wilt deale more mildly and vse them like themselues that is as the seruants of God the Disciples of Christ the Contemplers of heauenlie things the first fruits of our Sauiour's flock the Pillars and Crownes of Faith pretious Margarites
Gerunda in Portugal Abbot Adaman in Scotland Theodore in England who being a Monk at Rome was sent to Canterburie by Pope Vitalian and was the seauenth Archbishop of that Sea in whose commendation Vencrable Lede speaketh often 5. In the third Age which is to the yeare Eight hundred liued Vencrabâ—e Bâ—de a man sufficiently knowne by his writings and Boniface Apostle of Germanie renowned bâ—th for Sanctitie and Learning After them came Aeâ—â—dus Abbot a Grecian borne who was a great Philosopher a Poet and a rare Physitian and haâ—h left manie things wriâ—ten in Verse of matters of Physick And Alcuâ—â—us maister to Charles the Gâ—eâ—â— and so highly in fauour that he was wâ—nt to cal him his Delight to his wisedome Charles committed the ordering of the Vniuersitie of Paris the forme wherof he brought from Rome He hath written manie things both of his owne inuention and vpon the holie Sepiptures Paulus Diaconus was in esteeme about the same time he that made the Hymâ—e of S. Iohn Baptist and wrote mâ—nie other things wherof part is yet extant 5. In the fourth Age til the yeare Nine hundred Haymo a Monk of Fulda schollar to Alcumus and afterwards Bishop is deseruedly to be ranked among the learnedst of his time he hath written vpon al the Scripture manie things of his owne Rabanus Abbot also of Fulda and Archbishop of Mâ—nts is not inferiour to him his writings alone are able almost to fil a Librarie For when he was but a child when his parents offered him to the Monasterie of Fulda he â—ad profited so farre in Poetrie Philosophie in the Scriptures that he had not his like in al Germanie and perhaps not in the world Angelomus Luxoniensis knowne by his writings and Strabuâ— of Fulda who is sayd to be the Authour of the Glossa Ordinaria compiled out of holie Fathers were next vnto him in time and learning 6. In the fift Age from the yeare Nine hundred to One thousand Odo Abbot of Clunâ— is coÌ„mended for his knowledge in Diuine human learning Heriger Abbot of Lob hath the name of a learned man not only in France but in Italie and Germanie Ratheriuâ— also a Mâ—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 Rapâ—e a Monk of Fulda of whome the whole Church of God had so great an opinion that thinking none comparable to him for Philosophie or Diuinitie al the â—ard Questions were sent him from al parts of the world 7. The sixt Age was yet much more fruitful of such wits and among them besides manie others whose names are extant we may reckon Marianus Scotus who liued shut-vp in a Celle at Fulda eleuen yeares togeather and fifteen yeares at Mâ—nâ—z in which time of his retiremeÌ„t he wrote his Chronicle from the beginning of the world to his dayes and was much respected by al for his learning anâ— much more for his sanctitie 8. About the same time Lanfranck was held to be the learnedst of his Age in Logick and Philosophie and the Light and Maister of Diuines It is reported of him that going from Pama where he was borne and had read with great applause into France he fel into the hands of theeues that robbed him and carried him away which he took so impatiently at first that reflecting vpon it afterwards he much condemned himself for it because hauing spent so much time in the studie of holie Scriptures he had not learned to prayse God in aduersiâ—ie and presently he made a Vow that if he escaped their hands he would betake himself to the seruice of God Being set free he came to the Monasterie of Bâ—â—k there liued for a while vnknowne as if he had been an Idiot without anie learning at al til some Italian marchants coming thither discouered what he was Then he was put to reade in his owne Monasterie and afterwards was promoted to the Archbishoprick of Canterburie by the Pope's Holines Anseimâ— was his schollar and successour in his Chaire 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 moâ—e of â—im 9. Next vnto these we may reckon the two Cardinals that liued at the same time to wit Humbert a Monk of Toul whom Leo the Ninth made Cardinal for the rare learning and vertue which was in him and sent him to Constantinople to suppresse the audaciousnes of an other Leo Bishop of the Bulgarians and Petrus Damianus 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 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 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 12. Sigebert Monk of Gemblâ—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 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
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 16. That which S. Antoniâ—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 moâ—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 oâ— her sonne into Religion and stuck not to taxe her sonne and al the Fathers of that Order as people that dealt vnnaturally and very vniustly with her Her sonne being troubled with these her clamours began to sâ—agger in his resolution and praying before a Crucifix and as it were asking leaue that he might go out againe to releeue his mother he saw as it were the bloud springing out of our Sauiour's side and withal heard this voyce I maintayned thee at a dearer rate then thy moâ—hâ—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 withâ—tand the importunitie of their kindred It remayneth that we say somâ—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 and the other reinforced the victorie wil be the more alluâ—ed And what can anie man say more forcible to keepe them off then that wittingly or vnwittingly they fight in verie deed against God himself a warre both impious and that which must needs follow fatal to themselues For without al doubt to impugne the counsel of God to destroy that which he doth build to scatter that abroad which he doth gather to cut off the souldiers which he doth muâ—ter vnder his Colours is nothing els but to ioyne in league with the Diuel and to wage warre against God which as I sayd is both an enormous offence and to them that are so bold as to attempt it infinitly preiudicial And accordingly God doth very often shew how highly he is displeased with this sinne by strange and most euident punishments 2. Pontianus bondslaue to a cruel barbarous maister as S. Gregorie of Tours recounteth inflamed with the loue of God fled into a Monasterie His maister redemanded him with wonderful importunitie he could not be denyed because he challeÌ„ged 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 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 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 coÌ„trarie offering her a great marriage and promising mountaines of wealth and worldlie commodities but she remayned constant and vnmoueable Wherupon one of them more bold them the rest spake ruâ—â—ly vnto her in this manner Whaâ—â— 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 â—aeta is yet more terrible and these are his verie words Praetextaâ—a in her time a noble Matron by commandment of her husband Hymetius who was vnclâ—â—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 couâ—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