that he resolved to shake-of that troublesome burthen and care notwithstanding the people of Naples whither he had retired himself and King Charles were much against it the people wheresoeuer they met him with lowd voice beseeched him he would not doe so Yet fiue moneths were scarce at an end when he gaue ouer his charge diuers bewayling the losse of him others admiring so great humilitie and an example therof neuer heard-of til that day 29. In the number of these Popes the memorie of Benedict the Twelfth is venerable He was assumed to that charge in the yeare One thousand three hundred thirtie foure from the Cistercian Order hauing been Abbot of a monasterie in France called Moni-froid Manie notable things are recounted of him both publick and priuate and in particular that he preferred none of his kindred to anie Ecclesiastical Office saying that the Pope had no kindred Whereby for his manie other vertues he was so wel beloued of al that dying after he had sate seauen yeares his funerals were honoured with manie teares as it is recorded of him 30. The vertue of his successour Clement the Sixt alayed part of the common grief He was a Monkaâ—d Abbot of a monasterie called Casa-Dei in the Diocese of 〈◊〉 a man of a great wit and great learning hauing been made Cardinal by his predecessour Benedict when they came to choose an other Pope he easily carried it by the consent of al and in his Popedome to his other prayses he â—dded singular munificence and liberalitie beseeming a Pope that is a common Father and Pastour of al. He contracted the yeares of Iubilie from a hundred yeares to fiftie He held the Chayre ten yeares to the great contentment of the whole world 40. Not long after to wit in the yeare One thousand three hundred sixtie two Vrban the Fift Abbot of S. Victor was assumed to the sterne of the Church a man in the iudgement of al men of singular vertue greate courage vnspotted life and one that applyed himself wholy to the common good After he had sate eight yeares by the special prouidence of God passing by 〈◊〉 he gaue vp the ghost in the selfsame Monasterie where he had been bred in the assemblie of manie Monks much comforted in beholding them and much assisted by their prayers 41. These are al the Popes which haue been Monks vnlesse perhaps some haue escaped me at â—nawares now we wil looke into other Religious Families also wherein it can be no wonder if we find fewer because the Orders themselues are much later In S. Dominick his Order we find that three of them haue been Popes vnlesse we wil reckon Iohn of Vercels to be the fourth of whom we reade in their Chronicles that hauing been Gouernour of his whole Order twentie yeares and gone on foot to al the Monasteries therof it being at that time dispersed in a manner through the whole world in the Conclaue which was held betwixt the times of Nicolas the Third Martin the Second in the yeare One thousand two hundred and fourescore by coÌ„sent 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 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 Benedict the Eleuenth was chosen out of the same Order and liued in his Charge much about the same length of time to wit eight moneths but supplyed the shortnes therof with his famous deeds For by the verdict of al he was a man of wonderful wisdome and sanctitie and while he was General of his Order hauing long and laudably borne that office receauing letters in his Monasterie of Narbona from Pope Boniface the Eight wherin the Pope commanded him to admit of a Cardinal's Hat he almost blotted-out the letters with his teares and yet could not but obey the commandment In the time of his Popedome how manie profitable things did he ordaine decree and establish in a short time specially being to succeed Bonifacius who had a turbulent time of it and to cure the wounds which Christianitie had formerly receaued He proiected to gaine Syria and Palestine out of the hands of the Barbarians which sheweth his zeale and courage But yet in my iudgement it was a greater matter that when his mother who was yet liuing a poore and needie woman came to Rome to congratulate him and presented herself before him in costlie attire such as friends had abundantly furnished her with he taking no notice of her but as if she had been a stranger asked who that Noble-woman was and being answered that it was his mother No certainly sayth he for I know my mother is very poore and hath not wherewithal to cloath herself in this manner At which words she blushing went her wayes and returning not long after in her owne apparrel the Pope rose-vp vnto her acknowledged her for his mother and friendly entertayned her Where shal we find a more temperate and mortifyed man or what greater testimonie can we require of the sanctitie of anie man then such humilitie which doubtlesse he learned no-where but in Religion So that it is no wonder if he wrought miracles after his death as they write of him 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 Turckâ— 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
which respect they worship that Nature with particularities and ceremonies so there is no bodie that doth not think that they are particularly to be respected and reuerenced that haue particular relation to that Nature and so we see the practise of al Antiquitie For as we reade in Genesis it was a custome in Aegypt that the Priests should be maintayned at the common charge which was the reason why their possessions were not taxed nor seazed in that dearth And at Rome not only the Priests but the Southsayers and diuers other inferiour Sacrificers were in so great veneration that those Offices being in the guift of the people they were sought after and conferred with great concourse and emulation and it was held to be so worthie and magnifical a function to Sacrifice that when the Kings were put downe and the name of a King was so odious among them that nothing more it remayned notwithstanding to the Priest without enuie or distaste And we reade that the Priest of Iupiter bore such sway that people flocked vnto him as to a Sanctuarie For if a prisoner fel at his feet he was instantly released and if he were guiltie he was pardoned The Vâ—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 Bonzâ— 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 5. We reade of S. Dominick that the more he did humble himself the more euerie bodie euen Cardinals and the Pope himself did respect him and the common people did honour him so much that they thought themselues happie if they could but come to speake with him or touch his garment and euerie bodie did cut-of peeces of his garment and kept them for relicks so that his vpper weed was alwayes cut-of by the knees And when his Friars to ease him of that trouble would hinder the people from so continually pulling him by the coaâ—e he bad them let them alone saying they must satisfye their deuotion 6. When S. Francis hapned to come into anie towne people thronged so thick about him that he was in danger sometimes to be oppressed and once he stood stil and gaue euerie bodie that would his hand and his garment to kisse His companion admiring at it asked when he was priuate with him what he meant to doe so S. Francis answered him Know Brother that they haue not done me the hundredth part of the honour which is due vnto me Which answer troubling him more then before he gaue him this reason Because sayd he people honour not me but God in me who gaue me al the good and al the Religion that is in me And it is not the vulgar only that honour Religious people but great Princes and Monarcks as Constantine honoured S. Antonie the Emperour Otho S. Romualdus coming to see him in his celle and vouchsafing as great a man as he was to take a lodging vpon his hard couch 7. When S. Maurus was sent into France by S. Benedict Florus who was the greatest Fauorit King Theodobert had presented his sonne and al his wealth vnto him and afterwards betook himself also to his Monasterie to the astonishment of al France And King Theodobert himself went some dayes iourney to visit that new companie of Christ's Souldiers and when he canâ—t thither and had made an end of his deuotions in the Church going into the Monasterie he cast himself vpon the store before the Monks laying his purple Roles and his Royal Maiestie vnder the feete of poore beggerlike men beseeching they would vouchsafe to admit him into their Companie for so were his words and inrole his name among theirs and bestowing manie rich presents of gold and siluer for their Church ornaments he departed thinking that God had done him a singular fauour in suffering him to see and conuerse with those seruants of his 8. And of later yeares in the same Kingdome when Lewis the Eleuenth by much entreatie assisted by Pope Sixtus the Fourth his command got S. Francâ—s of Paula to come vnto him from the furthest parts of Calabria how louingly and respectfully did he entertaine him how much ioy did the whole Court and Kingdome of France expresse at the coming of so poore and contemptible a man So that it was apparent in him that the excellencie of a Religious life doth oftimes as S. Chrysostome discourseth make people that are borne obscurely and meanly in the world 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 and was so farre out of his fauour that he was faine to fly because he vnderstood that Arcadius had plotted his death But manie yeares after when it was knowne that he had betaken himself to the seruice of God in the wildernes Arcadius then Emperour writ an humble letter vnto him commending himself and his Empire to his prayers Arsenius certainly was neither more learned nor more noble then he was before rather al the credit and renowne which he had gotten in the world was now forgotten How then came he to this new honour but by the Religious course which he did professe 10. We might bring manie other ancient and moderne examples to the same purpose but to be brief we wil conclude this whole
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 demurâ—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 15. How speedily doe we desire that al other businesses should be dispatched euen those that are of greatest weight and consequence though they bring a heauie obligation vpon vs for tearme of life Who doth admit of so manie delayes if he pretend for a Bishoprick or other promotion or if he be to marrie and yet who knowes not what a heauie burden the one is and how ful the other is of troubles and inconueniences In Religion we tye ourselues to God and know that his nature is gentle affable louing liberal in his guiâ—â—s patient in bearing our imperfections When we manie we tye ourselues to a woman a woman I say of as frayle a nature at least as ourselues in sexe inferiour most commonly inclinable to manie vices to anger pride head-longnes pratling and some yet greater and it is a wonder if we light not vpon such a one The yoak of Religion hath been long tryed before by as manie as are or euer were Religious What therefore shal we need to feare passing at such a foard where such an infinit companie haue passed before vs with happie successe 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 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 which they that by the instinct of God are called out of the boysterous waues of this world to the quiet hauen of Religion ought seriously to consider For what is the drift of this pretence of taking aduise or making some trial of ourselues but a colour and shadow to cloake and hide the snares which the Diuel layes for vs and the secret loue of the world which we are loath openly to acknowledge to the end we may be long in leauing that which we leaue vnwillingly which is scarce credible how dangerous a thing it is for nothing is more easie then at last neuer to forsake that which we are so loath to part with And they that doe so willingly accept of delayes let them giue eare to S. Bernard a man of no meane vnderstanding and experience in these things Let them hearken to what he sayth to one Romanus a Subdeacon of the Court of Rome and make account that he speaketh to themselues Why dost thou delay to bring forth the spirit of saluation 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 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 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 resolutiâ—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 which is seldome seen in others it behoueth vs to be armed and first to be throughly possessed and to hold it as an infallible Maxime that when once we are assured that it is the wil of God that calleth vs to Religion what way soeuer we come to be assured of it whatsoeuer afterwards offers itself vnto vs to diuert vs or draw vs from that vocation cannot come but from the Diuel Wherefore whatsoeuer our parents friends or kinsfolk or anie bodie els for it is alone who they be say or doe in this kind we must giue them the hearing
the desire of heauenlie things For as thâ—se that gaue themselues ouer to carnal pleasure or the care of anie worldlie busines haue their minds so carried away vpon them that they seeme to beset 〈◊〉 in the same 〈◊〉 as I may tearme it of which those things are made so contrariwise they that liue chast and intire and curbe the flesh and bring it vnder and withal busie their mind in holie exercises and settle it vpon spiritual things are not much molested by the corruption of the bodie but rather as S. Paul speaketh 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 when it is at hand Besides they come not suddenly and vnprouided to that houre but they both soresaw dayly that it might happen by reason of the common frayltie of our nature and wished dayly for it because they desire to appeare in the sight of God and their whole life is but one good preparation for death as a certain Franciscan-Friar sayd truly of late yeares in the Indies For after he had long laboured in those countries very paynefully sickning and being aduised by the Physicians to prepare himâ—elf for death he spake thus I haue done nothing else al the while I haue worne this Habit but prepared myself for this passage The same al Religious people doe for the State itself doth direct them to doe no other but as our Lord commaÌ„ded expect his coming with their loynes gyrt and burning lâ—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 thus much we may truly say that if there be anie man that is not troubled at al or very litle with them anie man that doth resist them and ouercome them it is a Religious man For first it belongeth to the goodnes of God not to leaue him at his death vpon whom in his life-time he heaped so manie great guifts and graces somewhat also it belongeth to his Iustice to defend and protect him that during life serued him and fought for his honour Wherefore we ought not to doubt but that he that is our strength and stabilitie wil assist vs most of al in that dangerous and fâ—areful combat and in time of need enlighten our vnderstanding and giue vs courage wipe away al feare and teach our hands and fingars to wage warre compasse vs round and couer vs with the shield of his good pleasure and with inward comforts strengthen our mind and fil it with assured hope of eternal saluation which being so what crownes and kingdomes can be compared with this bâ—nefit And no man can think but that it must needs be wel bestowed not only that he forsook this one world but if there were infinit worlds to leaue that he alone had left them al to the end that in such a feareful passage he might haue such assured comfort and defence 4. To this we may adde the comfort which euerie one receaueth by the assistance of his Bretheren their exhortations counsel and continual prayers which alwayes but chiefly at the point of death are very powerful to encourage vs and to abate the fierce assaults of the enemie We learne this by example of a yong man called Theodore of whom S. Gregorie relateth that hauing liued in his Monasterie somewhat wantonly like a boy he fel sick and was brought to the last cast and while diuers of the Monks stood by 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 vanquished and put to flight by their prayers 5. The like passage though somewhat more feareful is recorded of Cuno Lord of Malburch who after he had spent in the world almost fourtie yeares liuing for the most part after a worldlie fashion betook himself to Religion where when he had liued some three yeares he made a happie end At which time the Diuel by the mouth of a woman whom he had possessed told that he and fifteen thousand more of his crue for so manie he sayd they were came to this Cuno's Celle when he lay a-dying but could not hurt him nor so much as come neer him by reason of the lowde cryes of those bald-crowned fellowes that stood by his bed-side for so the enemie of God tearmed God's seruants and their prayers in scorne And he complayned further that God had done him great iniurie in regard that wheras Cuno had serued the Diuels fourtie yeares and God but three yet he spared him from the paynes of hel and carried him to Heauen Whereby we may plainly see the force of Religion 6. It remayneth that we speake of the hope of saluation which I sayd was in Religion very assured Two things cause this assurance in a Religious man first not to be guiltie in his conscience of anie grieuous sinne secondly the memorie of the abundance of good deeds of his former life both which cannot fayle in a Religious course For we are not heer troubled with marchants accounts nor with obscure and ambiguous formes of conueyances nor with worldlie ambition nor such like occasions of sinning On the other side we haue much matter of patience and continual occasion of practising other vertues whereof I haue spoken at large before Wherefore S. Hierome sayth excellently wel to this purpose writing to Iulian and exhorting him to Religion in these words Happie is the man and worthie of al blessednes 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 to whom in the entrance of Paradise it shal be sayd Thou hast receaued â—l things in thy life but now reioyce heer S. Bernard also pressing Romanus to
as S Athanasius speaketh 7. But because Diuines deliuer that without death there is no Martyrdome we wil shew that Religion wanteth not this perfection of Martyrdome also Death hereaueth vs first of our wealth our friends and of al manner of things in this world Religion doth the same and so wholy that we can no more enioy them then if we were dead indeed where it is particularly to be considered that when we dye our bodilie death it is easie to beare the want of al things because we go to a life where we shal haue no need of them but â—eer where we haue need of these things and where the presence of them before our eyes doth continually moue vs to desire them it is farre more hard to deny hem to ourselues Secondly our bodie feeleth paine if we be killed by our enemies and who can deny but our mind hath his sorrowes and sâ—rrowes the more paineful by how much the mind is more noble For if it hath part with the bodie and the griefs therof because it is the forme of the bodie the grief doubtlesse which is within itself must needs be more paineful to it By Martyrdome a man dyes to his bodie In Religion a man dyes to himself For as I haue shewed before a Religious man can no more doe anie thing of himself or for himself then if he were dead and buried beâ—eaued both of bodie and soule And what is it for a man to haue his soule stil in his bodie if he can haue no vse of it for anie ends of his owne For neither in Martyrdome is the soule killed but passeth from this miserable world to a more happie life life is not lost by it but changed for a life that is farre better and more pleasant so that if we lay al these things togeather confirmed by holie Fathers we shal finde not one Martyrdome alone but manie Martyrdomes in one Religion One in Pouertie another in Chastitie a third and greatest of al in the perpetual denial of our owne wil another againe in the affliction and subduing of our flesh and finally in the perpetual conflict and combat which we haue with the craftie Serpent who laboureth by al possible meanes to take Christ from our hart This was the sense of Paphnutius a holie Abbot not he of whome there is often mention in Vâ—â—is Patrum but another of great sanctitie and austeritie of life This man in the raigne of Diocletian the Emperour being apprehended by the President of Aegypt whose name was Arianns and threatned with racks and Scorpions and burning frying-pans and such like tortures which the President caused to be brought before him vnlesse he would Sacrifice to the Gods laughing at them sayd Doest thou think that thy torments are so terrible to me that to auoyde them I shal choose to deny the liuing God No but rather know that the Rules of our Monasteries doe contayne manie more grieuous torments then these be for we are continually tryed in manie paineful exercises but our Sauiour doth strengthen vs so that we are able to beare and ouercome them al wherefore he also wil now strengthen me to ouercome thy crueltie 7. S Bernard declared the self-same point by a pleasant passage 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 he punished himself with manie deaths in lieu of that one death which he was to suffer by the hand of Iustice. Religious people are the Friends and Children and Spouses of God CHAP. XIII 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 tâ—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 who in Moral things as farre as the light of Nature can carrie a man writes solidly He therefore sayth that â—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 his opinion is not to be reiected but he was mistaken in that he saw not how man might be like to God and no wonder because he knew nothing of the guift of God which supplieth that in man which is wanting in Nature We haue reason rather to giue eare to our Sauiour telling vs expressely Now I wil not cal you seruants but I cal you friends and to the Apostle who sticketh not to cal vs the domesticks of God Wherefore from the ground which Aristotle layeth we may more truly conclude that seing friendship must necessarily be grounded vpon an equalitie something is put into vs by the hand of God which rayseth the basenes of our nature to so excellent a likenes with him as to be capable of his friendship Of which guift though al be partakers that haue the Iustifying Grace of God inherent in them yet Religious people haue manie particular reasons to reioyce in it aboue others and reape manie singular commodities by enioying it 3. And first they haue that most excellent similitude with God which consisteth in the freenes which
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 that seing so manie rare men haue embraced it their sole example and authoritie is forcible enough to conuince that it deserueth al prayse and honour specially the number of them being so great that if we would stand to reckon-vp al that haue been conspicuous for learning and sanctitie in the whole Church of God we should without al question find that the greater part of them al haue been Religious For if Religion brought them to so much eminencie in both these rare qualities what can be better what more beneficial then a Religious state If being before so eminently qualifyed they betooke themselues notwithstanding to Religion this were ground sufficient to extol a Religious course that men so eminent would professe that kind of life such men I say as it cannot but be both safe and commendable to follow them And if whole Citties and Countries doe esteeme it a glorie to haue had some one or two among their inhabitants singular for Learning or Militarie discipline and keep them vpon record in their Annals and Chronicles boasting themselues of them to al posteritie as if the prowesse of one particular man did redound to the honour of the whole communitie how much more reason hath Religion to glorie and boast itself of so manie rare men that haue been bred in it For it is but by chance that a man was borne at Rome or at Athens and he that was borne there had no part of his choice in it but these men entred into Religion vpon good consideration of set purpose because they knew the good that was in it So that the more eminent they were the more honour they did Religion by embracing it first because they would neuer haue set their affection that wayes but that they knew it deserued al loue secondly because the renowne which they brought with them could not but adde much grace to the dignitie which Religion had before of itself And the number of them who became Religious and were eminent and famous in the world is without number wherfore we wil not striue to reckonvp-al because it would be an endlesse labour but confine our selues to those that haue coupled exquisite Learning with singular Vertue and among these also we wil only pick-out the chiefest in euerie Age and first the Grecians then those of the Latin Church 2. Serapton doth first present himself as ancientest of them al about the yeare of our Sauiour One hundred ninetie three It is recorded of him that being in his youth brought-vp in Monastical discipline he was afterwards chosen Patriarck of Antioch the Eighth in order after S. Peter the Apostle and that he was the learnedst and eloquentest man of his time and wrote manie excellent things for the benefit of posteritie 3. Pamphilus a man not much inferiour in al things liued not long after to wit in the yeare Two hundred and eleuen he was also accounted the eminentest of his Age for learning 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 4. Much about the same time Lucian who from his tender yeares was bred-vp a Monk was also famous for learning and as Suidas writeth of him taught a Schoole at Antioch out of which manie rare men proceeded at last the same Maximian hauing caused him to be imprisoned and commanded that nothing should be giuen him but such meat as had been offered to Idols he there perished by famine 5. Iohn Clâ—macus is worthie to be reckoned in the number who about the yeare Three hundred and fourtie was a Monk in Mount-Sinai and honoured his times not only with his exemplar life but with his good exhortations and writings 6. To whome Effâ—em Lyrus is nothing inferiour he whome S. Basil was told by 〈◊〉 what he was when he came once to visit him and being made 〈◊〉 by him could neuer be perswaded to say Masse he thought so humbly 〈◊〉 yet he performed other Priestlie functions with great applause 〈◊〉 and instructing the people with such eloquent perswations that he is 〈…〉 had one of the fluentest tongues of his Age. And he wrote also manie things which as S. Hierome reporteth were wont to be read 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 and S. Gregorie Nazianzen 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 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
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. Anselmâ— also flourished in England about the yeare One thousand and foure-score 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 and embellished it and themselues For by that which hath been sayd we may perceaue that of the Foure Greek Doctours three of them were Religious and also three of the Foure Latin Doctours and moreouer that the farre greater part of the holiest and learnedst men were in like manner Religious Of Kings and Princes that haue been Religious CHAP. XXVI AL soules as they are in nature equal are of equal esteeme with God and if he seeme at anie time to make a difference betwixt them we shal find that he rather maketh choyce of the poore then of the rich of those that are abiect and contemptible in the world then of them that are in honour and dignitie And yet I know not how the better a man is borne and the more nobly he is descended he is the more admired and applauded if he be also vertuous either because it is a harder thing for him to be so or for the reason which S. Augustin giueth because such people being knowne to manie they leade manie to saluation by their example make way for manie to follow them and therefore there is much ioy of them because the ioy is not of them alone 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 and finally that the force and efficacie of the Grace of God might shew itself the more in breaking through such mayne obstacles as stand in great mens wayes betwixt them and heauen To which purpose S. Bernard in a certain Epistle of his directed to a companie of yong Noble-men that had newly put themselues into the Cistercian Order writeâ—h thus I haue read that God chose not manie noble men not manie wise men not maâ—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 flâ—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 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 glorâ—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 as we find recorded haue lead a Monastical life as Anastasius in the yeare Seauen hundred and fifteen Theodosius not long after Michael in the yeare Eight hundred and an other Michael in One thousand and fourtie Isaacius Commenus in One thousand and threescore and diuers others But because some of them were in some sort forced to that course of life others though they freely chose and professed it yet liued not in that vnion with the Latin Church as they ought to haue done we wil not insist vpon anie of them but passe to the Emperours of the West established in the yeare Eight hundred by Pope Leo the Third in the person of Charles the Great King of France 4. The first therefore of the Latin Emperours that professed a Religious life was Lotharius from whom the Prouince of Lotharingia or Lorraine is so called 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 Lewâ—â— 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 Prâ—mâ— leading the rest of his life in Pouertie and Obedience He liued about the yeare Eight hundred threescore and fiue 5. In the yeare Nine hundred and twentie Hugo King of Prouence and Emperour hauing gotten much renowne for Martial affaires and being glorious for manie victories builded a great Monasterie wherin himself embrasing the humilitie of CHRIST exchanged his Imperial Robes and Dominions with a solitarie Celle and the poore Habit of a Monke 6. â—â—chisius was the first king in Italie that I know of that became a Monk He was a Lombard and so powerful that he had a great part of Italie subâ—â—ct vnto him It is conceaued that this change began in him vpon a paâ—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 sioâ—e of
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 then afterwards Emperour in the yeare One thousand one hundred thirtie nine was not vnlike to this For diuorcing herself from him vpon the like suspicion and fault which was cast vpon her she made a better marriage with Christ our Sauiour 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 7. Agnes wife to the Emperour Henrie the Third gouerned the Empire after his decease according as he had left in his Wil til his sonne who at the time of his death was but an infant came to twelue yeares of age and then giuing ouer the charge of the Empire and also the Dukedome of Bauiere which belonged vnto her she went to Rome and there chose to liue in the humilitie of a Monastical life in the yeare One thousand one hundred fiftie seauen 8. The like did Elizabeth wife to the Emperour Albertus the First Archduke of Austria for he being most lamentably slayne she bad the world Farewel and liued a heauenlie life in a Monasterie which herself had built in the yeare One thousand two hundred and ninetie Two of her daughters followed her example the one married to the King of Hungarie the other to the Count of Ottighen two of her grandchildren the Queene of Polonia and her daughter though she were sure to the Duke of Vratislaw 9. Now from Empresses to come to Queenes in Italie Tâ—sia wife to Rachisins of whom we spake before following the example of her husband would not be farre-of from him neither in distance of place For as he retired himself into the monasterie of Mount-Cassin so she with her daughter Reâ—â—uda hid herself in a Monasterie which was not farre distant wherin S. Scholastica had sometimes liued and she had restored and there she spent her dayes in great sanctitie 10. In France in the yeare Fiue hundred twentie fiue Radegundes being married against her wil to king Cloâ—â—re after some yeares by much importunitie get his consent and retired herself to Poictiers and there gaue herself to God with great feruour and earnestnes of deuotion that in a short time she arriued to a high degree of perfection in vertue as it is recorded of her 11. Not manie yeares after her Adocra wife to Chilperick king of France togeather with her daughter Childâ—rade forsaking their Princes pleasures be tooke themselues to the same heauenlie profession And Batilda about the yeare Six hundred and fiftie by the decease of king Clouis remaining as it were at libertie and with ful power to performe what she had alwayes desired from her infancie she went to Callis and enlarging a Monasterie which was there already built the ioyned herself to a better Spouse our Sauiour and was famous for al kind of vertue but specially for her humilitie 12. In Spayne we find recorded of two Queenes that were also Religious Nunez wife to Verâ—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 Aâ—â—â—â—â—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 as of Alfred Spouse to the King of the Northumbers who was slayne before they were bedded togeather in the yeare Six hundred and seauentie and Ethelburg who perswaded king Inas to the resolution which he tooke as we sayd before and afterwards followed his example in the like course But what can be more strange then that which hapned to Etheldred who being wife to two Kings kept her virginitie with them both and obtayned of the second after twelue yeares that they had been married togeather leaue to goe liue among other Virgins in a Monasterie What a life may we imagin she liued in the Monasterie that was so great a Saint in her worldlie kingdome And she is also registred among the Saints by Holie Church She liued about the yeare Seauen hundred and six 14. Sesburg her sister Queene of Kent followed her not long after so soone as her husband was dead And Alfrede Queene of the Mercians and Northumbers is not to be omitted who like another Magdalen to redeeme her former offences and among the rest the vniust murther of her yong innocent sonne-in-law lead an austere life among other seruants of Christ in a Monasterie which herself had built at her owne proper cost and charge about the yeare of our Lord Nine hundred seauentie fiue 15. It were long and tedious to rehearse al the Kings daughters which both in England and other Countries haue consecrated themselues to God in Monasteries the number of them is so very great Wherefore passing those in silence which are more ancient we wil mention a few only of those that are of later memorie Margaret daughter to Bela king of Hungarie is famous among the Nunnes of S. Dominick's Order for her rare vertue and shineth like a starre in the firmament For of eight and twentie yeares which she liued she spent foure and twentie in Religion being vowed therunto by her parents when she was but foure yeare olde But the Nobilitie of her bloud was the least thing in her for the Sanctitie of her life and the rigour which she vsed in punishing her bodie both by continual fasting and with whippes like spurres is farre more conspicuous her profound humilitie which she chiefly shewed in tending the sick being alwaies giuen to such like humble and charitable offices the practise wherof was farre more to be admired in her then her Princelie descent And it is recorded of her that out of the great esteeme which she had of this Religious course of life she constantly refused the marriage of three Kings to wit of Poland of Bohemia and of Sicilie and when it was offered her that there should be a dispensation procured from
the Pope for her Vowes she answered resolutly that she would rather cut-of her nose and her lippes and pul-out her eyes then yeald her consent to be married to anie creature She dyed in the yeare One thousand two hundred and seauentie 15. In the yeare One thousand three hundred fourtie three Sancha Queene of Sicilie and Hierusalem a few moneths after the decease of Robert her husband put on the habit of S. Francis his Order at Naples professing the Pouertie and Rule of S. Clare by which Rule none of them can possesse anie thing as their owne not so much as in common It is reported of her that â—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 17. No lesse was the vertue of Agnes daughter to Orethus King of Bohemia about the yeare One thousand two hundred and fourtie For being giuen in marriage to Frederick the Second she would neuer yeald her consent but vowed Virginitie in a Monasterie of the same Order of S. â—rancis in Prague The like is recorded of Cunegundes daughter and wife to a King for being daughter to the King of Hungarie and espoused to Bolâ—â—laus surnamed the Chaste King of Poland she kept her Virginitie vndefiled togeather with him and afterwards lead also a Religious life in a Monasterie which herself had founded 18. Ioane also daughter to the King of Nauarre preferring the heauenlie before the earthlie kingdome vowed herself to the seruice of God in a Monasterie in Paris to her owne excessiue benefit and great astonishment of al the world Isabel daughter to the King of France and sister to S. Lewis despising the world tooke vp the Crosse of Christ in the same Order and liued with so great feruour in it that she is also famous for miracles Blanch daughter of Philip King of France followed the same foot-steps about the yeare One thousand three hundred and fifteene 1â— 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 and Marie sister to Philip King of Spayne She notwithstanding her so noble Extraction contemning worldlie marriages and al earthlie things vowed Virginitie a few yeares agoe in the Order of S. Clare in a Monasterie where the ancient rigour of that Order is seuerely kept and perseuereth therin to this verie day with great commendation of vertue 20. What therefore can be more beautiful in the eye of the minde or more delightful to men or Angels then to behold so great a Maiestie and so great Power voluntarily stooping to a Habit so contemptible and to so poore a Celle and such humble offices as are incident to such a state of life Certainly if there be ioy in heauen of one sinner that turning to God beginneth but to lay the first foundations of vertue how much more ioy must there needs be at the practise of vertues so heroical and so absolutly perfect in al kinds Of Popes that haue been taken out of Religious Orders CHAP. XXVIII HITHERTO we haue spoken of Secular Nobilitie and shewed how Religion hath been graced by the entrance of people of great rank in the world into it Now we are to shew that it hath receaued no lesse honour by those that out of Religious courts haue been exalted to high dignities and promotions in the Church And first we wil speake of Popes because it cannot but be a great honour to be assumed to that dignitie to which on earth there is none to be compared being inferiour to none but God and sustaining so weightie a burthen as must needs require a great wisdome coupled with no lesse sanctitie and holines of life And consequently as a House or Familie and al the kindred belonging vnto it be it neuer so meane and poore before is raysed in the opinion and esteeme of the world and made noble by one man's promotion to this great honour and dignitie why may we not say and think the same of euerie Religious Familie a Religious man hauing ful as much relation vnto the Religion wherein he is professed as to his natiue House and stock and by meanes therof arriued to so high promotion as manie as from thence haue been assumed vnto it 2. The first Pope therefore that without al question was a Religious man for I purposely speake not of those of whom there is anie doubt was as we find recorded Dionysius a Grecian borne two hundred and threescore yeares after Christ who possessing that Sea ten yeares is sayd to haue ordained manie good things both at Rome and in other places and is chiefly memorable for opposing himself in the Councel of Antioch against the Heresie of Paulus Samosatenus who then began to spread his pernicious doctrine endeau â—uted to take away the Diuinitie of our Sauiour Christ. Afterward suffering also death for Christ he had a double Crowne of Martyrdome and of Religion 3. In the yeare Fiue hundred seauentie fiue Benedict the First a Roman borne hauing been a Monk was created Pope in most woeful times when al I alie was in combustion by meanes of warre and hauing fate at the sterne foure yeares he went to heauen 4. Diuers Authours and in particular the Booke which is intitled the Pontifical Chaire wherin the successioÌ„ of al the Popes is exactly set downe doe make mention that Pelagius the Second whose schollar successour was S. Gregorie was chosen Pope out of a monasterie of Monks He was made Pope in the yeare Fiue hundred seauentie nine and sate ten yeares 5. Next after him succeeded S. Gregorie the Great 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 who being bred-vp in Rome in the Monasterie of S. Sebastian learned there that vertue and pietie which he afterwards practised in his Pontifical charge and is recorded to haue borne so great an affection to the Religion out
of which he was taken that he made his father's house into a Monasterie and gaue it sufficient rent for the maintenance of it And hauing spent six yeares and some moneths in such kind of works he went to receaue his reward in heauen 7. Writers doe generally agree that Adeodaâ—us the First of that name was also a Monk of the Monasterie of S. Erasmus in Mount Caelius in Rome and of so holie a life that in the height of his honour he practised al kind of vertue belonging to a Religious man and was renowned specially for his meeknes and sweet conuersation and was so great a despiser of worldlie wealth that he spent almost al vpon the poore and distressed and in releeuing the Pilgrimes that came to Rome He was Pope foure yeares 8. Two yeares after him Agatho a Sicilian borne was chosen out of a Monasterie whose sanctitie is testified by diuers miracles among which that was rare boâ—h for power and practise of charitie when vouchsafing to embrace and kisse a leaper whom he met he presently also cured him And his constancie was no lesse in opposing the Heresie of the Monothelites that sayd Christ had but one wil and gathering a famous Councel at Constantinople for the speedie condemning of them which is called the Sixt Synode In which his speedie course of Vertue he was taken away by more speedie death to wit after two yeares and a half that he had been Pope 9. Ten moneths after in which time Leo the Second sate Benedict the Second succeeded in the yeare Six hundred fourescore and three of whom it is recorded that he lead a Monastical life in Rome from his infancie and was a singular man both for vertue and learning The Emperour Constantine made a decree in fauour of him that they should not need to wayte for the consent of the Emperours in choosing the Popes but that the Election of the Clergie and People of Rome should take place without it But the Church had rather a glimse then a sight of his rare vertue for he dyed after ten moneths to the great grief and lamentation of euerie bodie 10. There fâ—llowed him two Gregories the Second and the Third the one in the yeare Seauen hundred and sixteen the other fifteen yeares after for so long the former held that Sea and did much good both in the Cittie of Rome by building Churches and Religious houses and in the whole Church of God and specially in Germanie whether he sent S. Boniface a Monk to preach the Faith of Christ receaued the first fruits of Gentilitie out of that Countrey with so much contentment that with his owne hand he Baptized them The sanctitie and prowesse of the other Gregorie did chiefly shew itself in the conflict which he had concerning the Catholick Faith with the Emperour 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 Stephen the Third was promoted to the Sea He was bred-vp from a child in the monasterie of S. Châ—â—sigonus in Rome and was rare both for vertue and learning and ioyning also practise therewithal was held a wise man and therupon was employed in matters of great moment concerning the Church by three Popes to wit Zacharie Stephen the Second and Paul And coming himself to the Popedome thus furnished it is incredible how much he did benefit the Church of God both by his exemplar life and famous deeds among which we may reckon the Councel of Lateran which he gathered for Reformation of manners in the Church He also by the strength of his wisdome and courage thrust out one Michael that had intruded himself into the Archbishoprick of Rauenna by fauour of some Kings and Princes And finally after three yeares and a few moneths leauing this world he left also in the minds of men both a great opinion of his sanctitie and a great desire that he might haue continued longer with them 12. In the yeare Eight hundred and seauenteen Paschalis the First by special prouidence of God was taken out of the monasterie of S. Stephen in Rome where he was Abbot and placed in the Pastoral charge ouer the whole Christian flock held the place a litle more then seauen yeares A man not only eminent for sanctitie and Religion which a bodie might iustly expect of a Monk but for his courage which he shewed in suppressing the endeauours of some Secular powers that would needs challenge a right in the choosing of Popes wheras no such thing was due vnto them He was also famous for his deuotion and magnificent in building and adorning Churches 13. Foure yeares after this Paschalis Gregorie the Fourth was chosen Pope out of the Monasterie as some say of Fossa-noua where manie yeares after S. Thomas of Aquin died as is recorded of him This Pope as al Writers testifie was eminent in sanctitie learning wisdome and eloquence and al manner of vertue And when the Barbarians coming ouer into Sicilie had made theÌ„selues maisters of the Iland by his meanes and authoritie the Prince of Corsica setting vpon part of Africk forced them to retire home againe to defend their owne countrey And hauing thus happily and holily gouerned the Sea sixteen yeares he rested in our Lord. 14. Foure yeares againe after this man's decease Leo the Fourth was assumed to that dignitie out of the Monasterie of S. Martin in Rome and gouerned the Sea in the great difficulties dangers wherin Italie then was by the incursions of barbarous people that spoyled the whole Countrey and threatned the vtter destruction of Rome itself but he put them al to flight more with his holines and with lifting-vp his hands to heauen as another Moyses then by force of armes and yet afterwards fortifyed the Cittie of Rome that it might be the better able to withstand the like incursions He entred vpon his charge in the yeare Eight hundred fourtie seauen and held it eight yeares 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 17 Againe in the yeare One thousand and nine Sergius the Fourth and in the yeare One thousand twentie two Iohn the Nineteenth were placed in the Sea of Rome the one taken out of the monasterie of S. Anastasius in Rome the other out of another monasterie not certainly knowne but of the Order of S. Benedict Sergius continued in the Chayre not ful three yeares Iohn sate some nine yeares 18. Stephen the Ninth was not only a Religious man before he was chosen Pope but liued a holie and deuout life for being of noble extraction sonne to Cotelo Duke of Lorraine he was made Cardinal by Leo the Ninth and sent Legat to Constantinople to reconcile the Grecians to the Latin Church which also he performed Returning to Rome and finding Pope Leo dead wearie of the world he retired himself to the Monasterie of Mount-Cassino where he applied himself so seriously to this new warfare of Christ so great a man as he was that he wonne the good opinion of al and within lesse then two yeares was chosen Abbot of that place And coming to Pope Victor the Second to haue his Election confirmed by him as the manner then was not only obtayned what he came for but was againe created Cardinal by him Victor dying not long after he was by the consent of al placed in his Chayre in the yeare One thousand fiftie seauen but continued not therin scarce eight moneths before death seazed him to the great grief of al that knew him And not long after to wit in the yeare One thousand seauentie three the administration of the Church of God fel againe into the hands of Religious men coÌ„tinued among theÌ„â—â—â—tie yeares togeather to the great benefit contentment of al Christians 19. The first of them was Gregorie the Seauenth a Florentine borne but yet he followed Gregorie the Sixt whome the Emperour Henâ—ie had thrust out of the Poâ—edome into France Gregorie dying he shut himself into the Monasterie of 〈…〉 few yeares he was made Abbot of that Monasterie Soone after he was in so great fauour with Leo the Ninth Victor the Second and Sthephan the Ninth that they would doe nothing without his aduice much more was he in grace with Alexander the Second whome he succeeded and gouerned the sea so like himself that diuers Authours affirme that since the Apostles times there hath not beene a Pope that hath taken more paynes then he for the Church of God or gone through more trouble or stoode more constantly for the liberties therof He excommunicated Henrâ—â— the Fourth twice as a deadlie enemie of the Church freed al his subiects from their Alleageance nothing daunted with his power the great armie which he brought before the Cittie of Rome He did the like to Nicephorus that had inuaded the Empire of the East Hilbertus Archbishop of Rauenna being in faction against him surprised him and cast him into prison vpon Christmas-day at night but in the morning the people that loued him dearely thronging togeather tooke him out by force And manie other things without number he endured courageously and decreed with great wisedome in the twelue yeares which he gouerned the Church 20. Victor the Third succeeded him sonne to the Prince of Beneuentum who in his youth being constrayned to marrie a wife fled to the Monasterie of Mount-Cassino before he touched her where he was created Abbot afterward made Cardinal by Gregorie the Seauenth after his decease was esteemed the fittest to vndertake the gouernment of the Church in which charge he was not only conspicuous for his Religious pietie modestie but for such courage as might beseeme a General of an armie For he thrust out of Rome the Antipope by force of armes leauying a great armie from al parts of Italie he sent it into Africk with such happie successe by the special help of God that he had both the victorie miraculously at the verie first entrance into the land the newes of it in Italie the verie selfsame day that the armies met which was yet more strange Finally holding a Councel al Beneuentum he was taken with his last sicknes caused himself to be carryed to Mount-Cassino that where first he had receaued the spirit of Religion there among the prayers of his Bretheren he might more securely and holily giue-vp his last breath which he did a yeare and three moreths after he had taken the Pastoral charge vpon him that a man may iustly wonder how he could be able to thinke of so manie things as he did much more how he could performe them in so short a time 21. Vibanâ—â— 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 â—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. Paâ—chalis the Second a Monk of Mount-Cassino much against his wil and much lamenting his case was in the yeare One thousand ninetie nine placedia the Chayâ—e of S. Peter with so general consent of the people and the Clergie and the Cardinals that he could not possibly withstand 〈◊〉 He gouerned the Church eighteen yeares in which time he passed through manie 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
three-score Kingdomes yet al the Religion and Faith that is in it hath been wholy and solely planted and watered by the Societie and God hath giuen such encrease that they reckon now therin about two hundred thousand Christians And lastly also our Societie hath made a hole into China a Kingdome so large and so rich that it is almost incredible which it seemes the Diuel had as it were of purpose kept hitherto shut but notwithstanding the penaltie of death to which al strangers are liable by their lawes if they come within their bounds they got-in fearing nothing and remaine there to this day with such hopeful beginnings that if it succeeds accordingly vndoubtedly the fruit wil be incomparable 36. Now let us consider a litle what honour it is in the sight of God and his Angels for these Religious men that they only are called to so great a work in al that part of the world For first the preaching of the Ghospel and promulgating the Faith of Christ where it was neuer before is a great and Apâ—stâ—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 câ—nversion of this our World in charge to those his Disciples so he hath giuen the charâ—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 faâ—leth al vpon Religious people by whome those Sauages haue been instructed and taught bred-vp to the ciuiâ—itie deuotion which now they haue 36. To the labours and paynes which the busines itself requires we may adde the manie difficulties and incommodities and troubles without number both of bodie and mind which are incident and annexed vnto it as the long and difficult voyage by sea the disposition of the Climat and Country fâ—r in some places it is extreme cold as in Iaponie in other places extreme hot as at Ormuz where they write that the people in the sommer-time lye vp to the neck in water to coole themselues the want of victuals the countryes being barren and vncultiuate and that which is to be had is not for our diet and manner of feeding oftimes they suffer ship-wrack vpon the rocks and shelues and which is most glorious they are often in danger to be slaine by the Sauages and enemies of Christian Faith which if it happen they are vndoubted Martyrs as killed for the Faith of Christ. And I beâ—ieue that diuers Religious men of seueral Orders haue been martyred in those parts but that which I find recorded is of the Franciscans that thirtie of them in seueral places haue suffered for Christ seueral kinds of death and of our Societie in these few yeares there haue been about threescore and ten crowned with Martyrdome and some of them very lately 37. How acceptable therefore may we iustly think our labours are to Christ our Sauiour which being so much benefit to ourselues are so beneficiaâ— withal to others and so much for the glorie of God God shewed it once to one Alonso Roâ—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 â—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 2. This is that which S. Paul writing of the Primitiue Church obserued and taught that there were not manie powerful or noble or wise man according to the flesh but God chose the weake of the world to confound the strong and the ignoble and contemptible and the things which are not to destroy those
him and tolde him his request was granted and that he should haue so much insight in them that no bodie in that Age should come neere him only that he should not burie his Talent in the ground but carefully traffick with it which certainly he performed abundantly for he neuer after ceased to write and reade In the eighth Age from One thousand two hundred til One thousand three hundred Helman a Monk of Beaâ—uais was very skilful both in holie Scriptures and Secular learning and left manie things written And at the same time Wiliam Abbot of Poictiers was a great Diuine and a great Ciuil-lawyer And Philip Perganius in a Monasterie of Padua was rare both for learning and eloquence and Peter Berchorius a Monk in Paris of whose bookes there is a long Catalogue to be seen 13. From the yeare One thousand three hundred til the yeare One thousand foure hundred we meete also with manie famous men of learning as Lapus Abbot of Saint Minâ—aâ— for Diuinitie and both the Ciuil and Canon law and Peter Boâ—erius Abbot of Auian Doctour of the Canon law and Peter Rogers he that was afterwards Pope knowne by the name of Clement the Sixt a man of great wit and excellent learning and so eloquent that he drew the people in his Sermons to what he would that it can be no wonder if a man so qualifyed was raysed to he highest dignitie in the Church of God 13. The tenth Age til the yeare One thousand fiue hundred besides other raremen reckoneth some that are very eminent in the Canon Law as Henrie Abbot of Nuremberg Iohn Rhode Abbot of â—reuers who did God good seruice in the Councel of Basle Nicolas also he that first was Abbot of Munichen afterwards Archbishop of Palermo and lastly Cardinal He wrote manie Aduises in Law and a Comment vpon the whole bodie of the Canon law the authoritie whereof is to this day so great that no man is more famous then he 14. Finally in this last Age in which we are we know of manie learned men as Ignatius Abbot in a Monasterie of Florence Iohn Bapâ—â—lla in Parma both of them eminent in Diuine and Secular learning In Spaine we heare of one Paschalis that was publick Reader of Diuinitie in Salamanâ—a And finally in these our dayes the name of one Gregorie is famous who was Abbot of the great Monasterie of Mantua and afterwards made Cardinal by Paul the Third He is said to haue been skilful in al Sciences that he spake Latin and Greek both readily and eloquently And as he lay on his death bed it is reported of him that he spake thus to him that wayted in his chamber Behold we haue been Cardinal thus manie yeares what becomes now of this honour How much better had it been to haue dyed in Religion where my soule had been in lesse danger 15. These were Monks few in comparison of them I might name In other Religious Orders Learning hath flourished more because their endeauours haue been directed to the help of others who cannot be holpen without learning And it is a thing worthie of admiration to see how plentifully al Orders haue been stored with rare wits and men of great learning But because these Orders are of later standing and consequently the subiects of them more knowne we wil passe them ouer cursorily and only name them 16. First therefore what rare men haue the Dominicans had Albertus Magnus Heruous Durand Hugo Cardinal who hath written learnedly vpon al Scripture Raymund he that according to S. Antonine ordered the Decretals by appointment of Pope Gregorie S. Antonine himself a man rare for learning and sanctitie Capreolus Petrus Tarantasius he that afterwards was Pope by the name of Innocent the Fift Petrus Paludanus Chrysostomus Ianellius Ferrara both the Sotus two Cardinals to wit Torquemada and Caietan and manie more whom it were to long a busines to rehearse But he that among them al cannot be omitted and of whom we haue special reason to speake apart as the chief of them al is S. Thomas whose profoundnes perspicuitie abundance of knowledge who can extol as he deserueth And besides these who are al of them knowne by their writings who is able to reckon al them that haue laboured profitably in the Church of God in euerie Age to the great benefit of their Neighbour by teaching schooles determining doubts deliuering their opinions in seueral occasions and haue liued with great commendation of al men the number of them is so infinit 17. The Franciscans began somewhat later and not so generally at first to giue themselues to Learning For their Founder S. Francis hauing receaued the wisedome and knowledge which he had rather from heauen then got it by his owne labour and industrie brought-vp his Friars to the same Yet S. Antonie of Padua coming to his Order with a great deale of learning from the world he permitted him to teach Diuinitie to them of his owne Order and the short Epistle is yet extant in which he giueth him leaue to doe it so that withal he be careful as he speaketh that the occupation of learning extinguish not the spirit of prayer Afterwards vpon this president and also vpon necessitie that they might be able to help their neighbours others among them fel to their studies and profited exceedingly in them For about the yeare One thousand two hundred fourtie fiue Alexander Hales was famous for learning and after him his schollar S. Bonauenture a man ful of knowledge and facil and cleere in his explications And about the yeare One thousand two hundred fourescore and fiue Richard Midleton and Iohn dunskot commonly knowne by the name of Scotus in the yeare One thousand three hundred a man admirably subtile and acute There followed them their schollars Wiliam Ockam a very wittie man and Francis Maâ—ron he that in the Vniuersitie of Paris is stiled the Illuminate Dâ—â—tour About the same time liued Alâ—â—rus Pelagius a Doctour of the Canon and Ciuil Law and of Diuinitie of whom euerie bodie had a great opinion in his life-time but chiefly Pope Iohn the Two and twentieth We may adde Peter Auicolus who by his learning got the Chayre at Aix and Nicolas Lyra a Iew by descent who is famous for his Notes vpon the whole Scripture according to the Literal sense about the yeare One thousand three hundred thirtie of late yeares Alfonsus a Castro Michael Medâ—na Francis Tâ—â—lmaâ— singular in interpreting the holie Scripture and diuers others that are so knowne that it is to no end to name them 18. We may make the like catalogue of men of other Religious Orders for al of them haue been fraught with learned men and some very eminent among them As among the Augustins Aegidius Romanus in the yeare One thousand and fourescore Among the Carmelites Thomas of Walden in the yeare One thousand
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 dedicated to his Diuine Maiestie how much more true wil it be in a deuout Soule which is a Temple farre more holie and more deare to God Wherefore if parents be so eager vpon this busines because they loue their children and think it hard to want them they must consider that they cannot doe their children whom they loue so deerly more harme in anie thing and consequently that it is not loue but hatred and if they doe it for their owne comfort and solace in this life they haue iust cause to feare first least they offend God and secondly least they sayle of that comfort and benefit which they seeke 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 â—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 scatteâ—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 caâ—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 â—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 oâ—â—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 opâ—nion this preposterous loue of parents doth bring them that thinking to doe their children a pleasure they become paâ—â—icides and coÌ„mit so much the more barbarous murther vpon them as the life of the soul is better then the life of the bodie Against which crueltie S. Bernard doth deseruedly exclaime in this manner O hard-harted father ô cruel mother ô barbarours impious pareÌ„ts yea not parents but peâ—eÌ„ptorie 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 â—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 to the end that by opposing the wholesome counsels of thâ—ir children they may not fal into these mischieâ—es which S. Bernard layeth before vs and that which I say of parents al friends and kinsfolk and al others must take as spoken to themselues let them duly weigh these considerations and arme themselues with them as also by the heroical examples of such as haue not only couragiously borne the losse of their children but reioyced in it for the loue of God Let them set before their eyes first that noble mother of the Macchabâ—es which in one howre lost not one or two but seauen sonnes and did not leese them so as they stil remayned aliue though separated from her as in Religion but saw them torne in peeces before her eyes and taken from her by most barbarours torments And yet what sayd she what manner of exhortation did she vse vnto them She exhorted euerie one of them as the Scripture speaketh stoutely in her countrey-language filled with wisedome and instilling manlie courage to her womâ—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 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 carnâ—â— parents are wont to feare lâ—ast by death they should send them before them And the moâ—her of Melâ—thon may be ranked with them for he being one of the fourtie Martyrs and the yongest among theÌ„ in the prime of his youth she seing â—im lye wâ—â—h his thighs broken in peeces and yet aliue exhorted him to coÌ„staÌ„cie moreouer when the rest were catted away she tooke him vp vpoÌ„ her shoulders following the catt put him with his coÌ„panions when he was dead 9. What shall I say of Abrâ—haÌ„ 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 10. Anna Mother to Samuel did not so but after manie yeares of sterilitie hauing receaued a sonne offered
And what shal we say of the wrong which we doe to God when we breake couenants with him when we forsake his seruice runne away out of his Camp when to his face we make more account of the friendship of the world and the loue of earthlie things then we doe of his familiaritie and acquaintance This is the reason why though God is wont to reserue the punishment of other offences to another world most commonly he reuengeth himself of this basenes presently we see that ordinarily they that fal from Religion either liue afterwards in perpetual miserie or dye suddenly a most miserable death As one of whom we reade in the Historie of the Franciscans about the yeare 1260. who by the Diuel's instigation hauing forsaken his Order and Monasterie two of the Friars of that Order moued with coÌ„passion went after him to perswade him to returne againe but he obstinately reiected their wholesome aduice they saw an vglie black dog make at him and affrighted with the sight of him they cryed out to the miserable wretch to take heed of that infernal fiend but he being with that more enraged pluckt off his Habit and cast it from him and ranne his wayes And behold he had not runne farre when that monster which as long as the man kept on his Habit had not power to annoy him leaped vpon him pulled him to the ground and throtled him so suddenly that the two Friars though thay made speed to rescue him found him dead when they came And infinit such accidents haue hapned in al Orders insomuch that Dionysius Carâ—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 loâ—t our Socâ—eâ—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 daâ—â—ed with it that shaking off the temptation which hung vpon him he resolued to remaine in Religion A third was a Noâ—ice who deboiâ—â—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 deboiâ—â—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 senseâ— 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 12. Though we haue no great cause to wonder at it if we consider how great a sinne it is to forsake God when once we haue obliged ourselues vnto him by Vow and as it were sworne our allegeance and yet turne to the vanities and seruices of the world Of which sinne S. Basil hath this excellent discourse 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 wâ—â— conseâ—râ—â—ed And els-where more at large thus 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 theÌ„ without a great offence For if â—heâ— 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 â— 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
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