for that he perswaded the Emperour and the Countrey to submit themselves which was a ioyful sight brought fourtie Peeres of the Countrey to kisse the Pope's foot and to the Councel which was then assembled at Lions 22. The Religious of the same Order haue also more then once passed to the Tartarians first in the yeare One thousand two hundred fourtie fiue sent by Innocent the Fourth at which time manie being conuerted to the Ghospel not long after there went more of them into the Vinyard and erected there manie Monasteries and Christianitie did much prosper among them 23. In the yeare One thousand three hundred fourtie one two againe of the same Order were sent Legats from Benedict the Tenth with others of their Brethren with them who obtayning leaue of the Emperour of the Countrey to preach the Faith of Christ built againe manie Churches and Monasteries to the great enlargement of the Service of God and conuersion of manie soules 24. Moreouer no smal number of them passed into Armenia in the yeare One thousand three hundred thirtie two The chiefe man among them was Gonsales Saâ—rata a man very learned and one that hath much benefitted that Countrey both by his seruent preaching by translating manie of our bookes into their language And about the same time we finde that one Paschalâ—â— trauelled in the couersion of the Medes and one Gentilis among the Persians The former writeth in an epistle which is yet extant that the people of the Countrey tempted him at first with diuers presents and offered him manie wiues which and manie other allurements he constantly refusing they fel to iniuries and reproches they twice stoned him and burnt his face and the soales of his feete with fire and yet he was so farre from being danted therewith that he neuer so much as altered his Habit for it nor intermitted his preaching 25. And of Gentilis there is this notable thing recorded that liuing in Babylon and finding himself dul in learning the Arabick language he resolued to returne into Italie But as he was vpon the way there met him a yong man that hauing sifted out the cause of his iourney bad him goe back againe because God would giue him the guift of that tongue and from that houre he spake it as perfectly as if he had been borne in the Countrey 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 maâ—inâ— 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 â—ioyning Provinces to his obedience sent eight Franciscan-friars amongst them whos â—ithiâ— the compasse of fiftie dayes brought two hundred thousand to belieue in Christ. The King seing the happie successe wrote earnestly to the General of their Order to send him two thousand of his Friars assuring him they should not want employment The letter which the General wrote back is yet extant wherein he deuoutly and feruently inuiteth his Religious to so withful and glorious an enterprise And among the rest we must not let passe 〈◊〉 Cap stranus who about the yeare One thousand foure hundred and fiftie brought to the bosome of the Church in one excursion twelue thousand Infidels and manie Schismatiks besides 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 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 Sâ—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 endeauâ—ur of al the Bishops of the Countrey and afterwards brought in Germanie Then he went to the Councel of â—iâ—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 â—f â—urdeanâ— was miserably torne by factious people insomuch that is diuâ—rs placeâ— the lawful Bishops were thrust out of their Seas he stirred-vp by the Pope's Nantio Bishâ—p of â—harâ—e quenched al that fire with his eloquence authoritie and miracles After this Roâ—â— 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 â—â—â—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 Sâ—ns put him to shame Soone after
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 who was aduersarie to S. Benedict is very strange and we touched somewhat of it before This Florentius had endeauored first to poyson S. Benedict afterwards he laboured to ouerthrow some of his disciples by wanton obiects S. Benedict therefore thought it best to giue way to his wicked intentions and voyded the place taking most of his Brethren with him but he was not gone farre when the wicked Florentius came to his end by the fal of a house vpon him and so lost both temporal and eternal life togeather 16 That which hapned in this kind to the Primate of Armach in Ireland in the yeare of Christ one thousand three hundred foure-score and six is very memorable and was acted vpon a great theatre For first in England then at Aâ—inion where at that time the Pope did sit he spake much against the Orders of Begging-Friars in open Consistorie of the Cardinals And persisting obstinatly to prosecute the cause against them he dyed soone after and togeather with him al his false accusations were buried 16 About twentie yeares after this had hapned another thing fel out which is worthie to be noted Certain Prelats lead with what spirit I know not took aduise among themselues to put downe the Order of S. Franâ—iâ— and to effect it they appointed a meeting of certain Bishops In the windowes of the great Church of that towne there were two pictures painted vpon the glasse one of S. Paul with a Sword in his hand an other of S. Franâ—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 â—eare I am thy protectour and thy very great reward â—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 is our Mother of whom S. Germany Patriarck of Constantinople 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 MARâ—â— 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 doubtles do most of al feele the benefit of it And a Religious state hath this aduantage that it comes very neere the manner and fashion of life which she herself lead on earth for we may truly glorie that her life was a patterne of a Religious course The manger and and the two yong pigeons and manie things els beare witnes of her Pouertie Her marriage shewes her Obedience being subiect to a man whom she did farre excel in holines of life and wisdome Whaâ— need we speake of her Chastitie seing she was the first that displayed the ensigne therof and held it not only by purpose and constant resolution but by Vow So al do write of her and S Augustin in particular sayth thus 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 maÌ„ who was not violeÌ„tly to take froÌ„ her that which she had vowed but râ—ther to preserue it from others that might be violent S. Bernard also writeth to the
chiefly in their head how they might make Religious people hateful and odious But which is worse besides Hereticks the Diuel hath often stirred-vp and incensed the Domestical of Faith against Religious Orders endeauouring by the malicious speeches of some such kind of people to cast most greeuous aspersions and heauie displeasure vpon their manner of liuing or at least to lessen the esteeme therof when he â—an compasse nothing els â—hich is so common and ordinarie a thing that it is bootelesse to enlarge my self vpon the matter or confirme it by examples And it hath been alwayes obserued that neuer anie Religious Order was raysed by God against which the Diuel hath not presently armed at his troupes and bent al his forces and skil to oppresse it at the first to slander it and destroy it Which wicked endeauour of his seemeth to haue been clearly prefigured of old in that King Pharao who commanded al the male-children of the Iewes should be made away and the femals reserued to liue as of whom he should not need to stand in awe so the Prince of this world taketh no great heed to the weaker sort but whose vertue and strength he thinks he may in â—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 dayly to enercase he made vse of the malice of one Florentius a Priest and attempted by him first to poison S. Benedict and afterwards when this did not succeed to corrupt the minds of his disciples with a more poisoned and most shameful sight set before their eyes But he receiued soone after the deserued punishment of his wicked intention for the house where he was falling downe suddainly vpon him he had much a doe to escape The like hapned to the two most famous and holie Orders of S. Dominick and S. Francis For when they began happily to encrease and spread themselues about fiftie yeares after their beginning the Diuel stirred against them one Wiliam a Canon of Mascon and Gyraldus a Doctour of Paris both equal in malice and madnes These two endeauoured what they could both by word of mouth in common assemblies and in the pulpit and by 〈◊〉 volumes set forth against them in writing to disgrace and stop the course of â—heir institute and flicked not to say that it was not lawful for them neither to beg nor 〈◊〉 studie nor to preach nor to heare Confessions By which meanes there was as we reade a great commotion raysed against these seruants of God not only among the vnlearned sort of people but among most of the better sort whom by opinion of learning and by their suttle manner of arguing they had inueigled S. Thomas of Aquin 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 haâ—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 was called to Rome where in open Consistorie being conuict and condeÌ„ned 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 FreÌ„ch 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 CoÌ„panions charging them with Heresie diuers other enormous crimes But heer also God shewed himself our God wrought so by his singular and most euident prouideÌ„ce that S. Ignatius and his followers were acquitted of al suspition by a solemne and honourable IudgemeÌ„t pronounced for them and the authours of that infamous columniation were punished in seueral kinds One of theÌ„ 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 burnâ— 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 streÌ„gth 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 both had the Maistrie and with the shield of his good wil and fauour stil protected and vpheld this
Perusia he returned to Pauia and disposing of his kingdome to his brother Astulpâ—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 king of France in the yeare Eight hundred and fiue followed his example and after much honour gotten in warre frighted notwithstanding with the manie dangers which he saw were incident to so great a power he betooke himself to a Monasterie which he had built at Verona in honour of S. Zeno and had giuen it a good foundation 8. In Spayne king Bamba hauing raigned eleuen yeares and shewed himself a valiant King both at home and abroad and among other victories defeated two hundred sayle of African Pirats and taken king Paul aliue that came against him out of France prefeâ—â—ed a Monastical life before al this wherin hauing liued holily seauen yeares he went to receaue his eternal reward the yeare Six hundred seuentie foure 9. And in the yeare Seauen hundred eightie six the same Spayne shewed vs an other example of the like conuersion in Veremund King of Castile of whom we also reade that he gaue his voice for his cosen Alphonsus rather to succeed him then his owne two children that were vnder age because so it was better for his subiects then to be gouerned by children 10. About the yeare One thousand one hundred and fiftie Ramirez King of Aragon became twice a Monk first in his youth while his father Don Sancâ—â— 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 kingdâ—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 11. England hath been more fertil of these examples then anie other Countrey For first while the land was as yet diuided into manie kingdomes Sigebert King of the Northumbers a man renowned for his learning and mucâ— more for vertue hauing about the yeare Six hundred and fourtie established manie good orders in his kingdome for the seruice of God consecreated himsâ—â—â— also vnto him in a Monasterie of whom among other things it is recorded that when not long after Penda King of the Mercians inuaded the Northumbâ—â—â— with a great armie the whole Countrey had their eye vpon Sigebert and compelled him for the glorie of God to take vpon him the defence of the kingdome in so great an occasion of danger he went therfore into the field to fight for the Christian cause but in the selfsame habit which he wore in the Monasterie and gouerned the whole armie with his staffe in his hand without anie other armour and wheras God so disposing the Christian armie was ouerthrowne he also togeather with the King was slayne in battaile and is therefore by some reckoned among the holie Martyrs 12. In the yeare Seauen hundred and foure Ethelred King of the Merciâ—â—â— with like deuotion hauing gouerned the kingdome diuers yeares very religiously left it to Chemed his brother's sonne before he was yet of age and betooke himself to a Monasterie that was within the same his Dominion wherin he profited so farre in vertue that he was made afterwards Abbot 13. Chemed being more ambitious of this latter course of life which his Vncle lead then of the former when he had raigned fiue yeares went to Rome and receaued the habit of a Monk of Pope Constantine the first and spent the rest of his dayes in that Cittie in great sanctitie 14. Offa King of the East-Saxons accompanied him in his iourney and in his holie purpose and in the flower of his age and the height of his world 〈◊〉 prospetitie contemning and treading al vnder foot was by the same Pope 〈◊〉 hauen a Monk and Cloathed with a Monastical weed 15. Not long after to wit in the yeare Seauen hundred and fourtie Inas King of the same East-Saxons renowned in warre and peace and so memorable for his deuâ—tion towards that Sea of Rome that he voluntarily made his whole kingdome tributarie vnto it went himself in person to Rome and resigning his kingdome tooke vpon him a Religious course of life with a great feruour to the end the more naked he was he might the more freely follow our Sauiour that vouchsafed to be naked for our sakes 16. The like did Ceolulf King of the Northumbers to whom Venerable Bede dedicated his Historie For hauing raigned eight yeares wearied with worldlie affaires and desirous of a quiet life he fled to Religion and left his kingdome to his Vncle â—gbert who also when he had held it twentie yeares followed the same course with Ceolulf and was professed a Monk in the self-same Monasterie Al these we haue out oâ— England only 17. Out of Germanie we haue a rare example in Charlemain sonne to Charles Martel He was King of Austrasia and Sueuia famous for manie noble acts but taken with the loue of heauenlie things he went to Rome as a poore priuate man and receauing Holie Orders of Pope Zacharie and the habit of a Monk he built a Monasterie in the Mount-â—oracte and there spent part of his daâ—eâ— but finding himself encumbred with manie visits by reason he dwelt so neere the Cittie and his spiritual quiet much disturbed he remoued to Mount-Cassâ—â—s where Petronax Abbot of that plâ—â—e entertayned him with great ioy and comfort and the profit which there 〈◊〉 made in al kind of vertue but chiefly in humilitie is very wonderful We reade in the Annals of that Monasterie that so great a man as he was by commandment of his Abbot he was appointed to be a shepheard or heares-man attended to that busines with farre more alacritie then euer he did to the affaires of his kingdome and on a time one of the sheep falling lame he tooke it vpon his shoulders and carried it to the fould nothing reflecting vpon the nastines of the busines He liued about the yeare of our Sauiour Seauen hundred and fiftie 18. What shal we say of Trebellius King of the Bulgarians who in the yeare Eiâ—ht hundred three-score and two by meanes of Pope Nâ—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 â—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
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 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 Aâ—â—â—s among whome Religion did anciently wonderfully flourish but because our intent is not heer to write a Historie of these things we wil coÌ„tent ourselues with one 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 â—â—â—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 â—â—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 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 theâ—â— 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 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 and readie to fal and that a poore beggarlie fellow came running towards it and held it vp with his shoulders When not long after S. Francis with his little Companie presented himself before him demanding approbation of his Rule the Pope beholding him attentiuely and weighing his Rule with good aduice made no questiâ—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 that they haue been so beneficial for the defence and cultiuating and maintaining of the dignitie of the Church how much more truly may we say it of al of theÌ„ togeather So that we must needs conclude that the profit and fruit which Religious Orders haue wrought in the world since they were founded is vnspeakable For setting al other things aside their prayers only hidden deserts in the sight of God certainly are very powerful to reconcile him to mankind Vpon which ground S. Bernard saith that they are ordained to pray for the bodie of the Church for the liuing and for the dead and S. Gregorie Nazianzene 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 â—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 whâ—ch we haue propâ—sed concerninâ— 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 Euanâ—elical vertues had been hidden in darknes but for the light which Reliâ—ion hath giuen them first practising them and by their verie practise presenting them to the view of al men as it were in a publick Theatre to be beheld of al. So that their modestie humilitie
yet Infidels and shewed them the light of Faith and withal conuerted the whole Iland of Wâ—ght 9 And that which Wilfride began in Frizland Willebrord continued a Monk of the monasterie of Rippon in England and was afterward created Bishop of Maesâ—icht At the same time Swithbert bred-vp in the famous Monasterie of Landisâ—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 notwiâ—hstanding to take great paines 10. Bonifacius also is renowned in this kinde and to this day deseruedly worshipped as the Apostle of Germanie He was borne in Scotland and led a a holie life a long time in a Monasterie to which his parents had offered him from the time he was fiue yeares old and being sent by Pope Gregorie the Second into Germanie he conuerted to the Faith of Christ Thuringia Fâ—â—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 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 12. Not long to wit some ten yeares after Ausgarius with three companions out of the Monasterie of Corby in the Wallâ—ns Countrey passed through diuers Provinces preaching the Ghospel in Denmark Swâ—dland Scotland and Greeneland with incredible fruit And â—ut 〈◊〉 the same Monasterie came Stephen who succeded Ausgarius in the haruest of Swedland and passed afterwards into the province of Helinghen and brought it wholy out of errour into the way of truth and lastly slayne by some wicked people there went to enjoy the crowne of Martyrdome 13. To whome we may adde Albus Abbot of Floriac a Monasterie which was built by S. Maâ—â—â—s in the possessions of one Florus Count as we find recorded for he tooke much paynes in dilating the Christian Faith in that part of France which is called Gâ—â—couâ—â— a man famous for his Eloquence and Sanctiâ—ie and the glorie of Martyrdome He liued about the yeare Nine hundred and seauentie 14. What shal we say of Adalberâ—us who when he was Archbishop of of Prague coming to Rome liued a long time a Religious life in the Monasterie of Mount-Cassino about the yeare Nine hundred and foure-score and then togeather with his brother Gaudentius a Monk also of S. Alexus in Rome went into Hungarie to preach the Faith of Christ where he met with King Geisa that had notice of his coming before from God and being entertayned honourably by him he conuerted al that fierce and barbarous people to the obedience of of our Sauiour and from thence going higher into Sarmatia preached the Ghospel to the Russians Latuanians Moscouites Prussians and chiefly to the Polacks and their King Boleslaus Finally in Prussia being by the wicked misbeleeuers bound to a stake and stuck with seauen darts while he stood gasping he gaue God thanks that he had at last vouchsafed him that fauour to dye for his sake which had long desired 15. Bruno also sonne to Lotarius Duke of Saxonie after he had lead a Monastical life in the Monasterie of S. Alexius in Rome was sent by Iohn the Nineteenth to the Russians about the yeare One thousand twentie fiue and reduced manie of that Countrey to the way of Saluation and to the end he might not want his reward for his seruice in that cause he was crowned with Martyrdome And about the same time Boniface Disciple to S. Romualdus trauelling into the same Countrey Russia conuerted the King the whole Kingdome sauing the King's brother by whom being barbarously slayne he watered with his bloud the Vinyard which he had planted 16. In the yeare One thousand and fiftie Humbert a Benedictin Monk being sent Legate from the Pope to Constantinople to conuince the Grecians of their Schismatical errours appointing a day of meeting with Nâ—â—etas confounded him in Disputation before the Emperour Constantin and forced him to burne the Booke which he had written 17. Otho in like manner a Monk of the Monasterie of Waburg a cittie in Germanie being in the yeare One thousand one hundred twentie fiue sent by Callistus the Second into Pomerania conuerted Prince Warcislaus and his followers and trauelling al the coast of Denmark the coÌ„fines of Poland wrought great conuersions and visited also manie Citties of Saxonie with great fruit 18. Not vnlike to him was Vicelinuâ— who not long after going out of France to the Wandals with foure Companions took incredible paynes for thirtie yeares togeather in al that Countrey instructing innumerable people in the Law of Christ and founded manie famous Monasteries there 19. And of Conuersions of the like nature wrought by Monks we might 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 the chief among them being Ascelinus a holie man though for that time there came no other good of it but that which themselves reaped by the manie iniuries and incommodities which they suffered in that measure that it is a wonder that either their bodies or their harts were able to endure it Wherefore not manie yeares after they went in greater number and with better successe to the conuersion of Nations and trauelled manie countries where the light of the Gospel had neuer been seen with such abundant fruit that it was not possible as they write to number the soules conuerted by them specially in the Countrey of Cuma from which parts Benedict who was Superior of the rest of the Bretheren writing to their General relateth that manie thousands not only of the common soit but of the Nobilitie of the Countrey had receaued the Sacrament of Baptisme which may suffise for a taste of the fruit which that Order hath and doth dayly bring-forth in the Church of God there being whole Books extant ful of Relations concerning it 21. Of the Franciscans besides other times in the yeare One thousand two hundred and seauentie one Hieronymus Esculus was sent to Constantinople to treate a reconciliation of the Greek Church he that afterwards was chosen Pope and called Nicolas the Fourth And he had so good successe in the busines he went
goodnes of God we now are we behold the Secular state in which formerly we liued what was it but a seruitude And in verie deede a farre more hard and cruel seruitude then that of Pharao because it was not our bodie that was held captiue wherin people apprehend so much miserie but it was our soule which was in captiuitie the thraldome wherof is much more to be lamented Besides that for one man to be a slaue to another man is not so very dishonourable but nothing can be more base then to be a slaue to Sinne and the Diuel nothing more vaine then to serue the World The vilenesse togeather with the trouble and tediousnes of the works which we were forced to vndergoe vnder so seuere a command wil lay it more plainly before our eyes For what was our dailie occupation in the world but to worke as they did in base and seruil businesses in dirt in gathering straw in making bricks For when people bestow their whole time and al their labours and thoughts as the fashion is in heaping of honours and riches they handle nothing day and night but earth their harts their thoughts their cares are set vpon nothing but earth because al these are earthlie things and indeed nothing else but earth And there wanted not in the world cruel extortioners to wit our disordered desires with a hard hand continually calling vpon vs and pressing vs and compelling vs to double our labours and to vndertake more then 〈◊〉 were able to wealde and affording vs no rest nor respit so that in effect we did then leade a most miserable life not only ful of trouble and pressure as the word Aegypt doth signifie but a base and 〈…〉 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 3. Out of which seruitude if by Diuine instinct a man goe about to withdraw himself with what fiercenes with what furie doth the cruel Pharao the World and he that domineereth in the world the Diuel set vpon him Then as it were beating his drumme and sounding his trumpet he makes al the forces he can to cut of those holesome thoughts or to diuert them On the one side he rankes the pleasures and commodities of this world the sweetnes of libertie the hope of preferment the greatnes which worldlie wealth brings a man vnto the loue of his kindred and with these he bids him battail On the other side he layes before him the austerities of a Religious life the incommodities of Pouertie the trouble of Obedience and twentie such considerations which are apt and able to fright a man And if these inward assaults which he makes haue not the effect which he desireth he betakes himself to his outward engines he stirres-vp friends to giue him euil counsel he tempts his companions to laugh at him he oftimes makes vse of the power of great men by force to withdraw him Among al which diuelish deuises none are vsually so ful of venom as when he laboureth to make vs stoope to the authoritie of a father commanding vs or of a tender weeping mother beseeching vs or of our bretheren and kinsfolks entreating vs. These be the horse-men and chariots with which the Enemie of mankind doth pursue them that 〈◊〉 from him 4. On the other side our Lord and God who calleth vs out of Aegypt to offer a perpetual Sacrifice vnto him in the Desert doth fight for vs as if the cause were not ours but his owne and doth not only breake the wicked encounters of the Diuel and bewray his treacheries but commonly doth lay most grieuous punishments vpon al such as aduenture to be his instruments in so wicked an enterprise as he dealt with King Pharao and we shal scarce finde anie one sinne so seuerely and so presently punished as this and not without great reason For what greater wrong can a man offer God then to taâ—e away his spouse from him to prophane his temple to raze and demolish the workmanship of which he maketh greatest account what greater dammage can a 〈◊〉 doe his neighbour or what hath a man more precious wherin to suffer So that S. Hierome writing to â—ustoâ—hâ—um who had shut-vp herself in the famous Monasterie of the Cittie of Bâ—thlâ—â—m sayd both sagely and truly 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 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 the Children of Israel rewarded with the Rest of the Sabbath because 〈◊〉 the people which followeth God receaueth a Sabbath that is tranquillitie of minde 〈…〉 anie more in this life with the motions of carnal desires But Aegypt 〈…〉 of this world is punished with flyes for a flye is an insolent and vnquiet 〈…〉 else doth it signifye but the intemperate cares of the self-same desires of 〈…〉 6 When the Children of Israel were gone out of Aegypt there remayned two things A 〈◊〉 and the Land of Promise Both signifye Religion the Desert the beginningâ— the Land of Promise the proceedings and perfection thereof when a Soule cultiuated and manured by Rule and order enioyeth with time the plentiful fruit of so happie a course Religion is a Desert because it seuers a man from companie and conuersation with Secular people and withdrawes him from