much I haue profited in this way of perfection yet God knoweth it better then I. And I exhort others al I can to the like course and haue companions in it in the name of our Lord who haue been perswaded by my meanes In an other place he setteth downe what the Hereticks sayd of him for this cause Petilian with his fowle mouth aduanced himself in disprayse of Monasteries and Monks finding fault also with me because I haue been authour of a course of life of this nature and yet he knoweth not what kind of life it is or rather maketh as if he knew not that which is knowne ouer al the world What therefore can be sayd of a Religious state that can be more for the honour and credit of it then that two so rare and excellent men haue embraced it with such loue and earnestnes as themselues expresse For if we speake of wit who was there euer more acute if of Learning who more learned If we seeke able Pennes and tongues where shal we find anie more eloquent and copious if Vertue who more holie Finally if we regard Authoritie none did euer carrie more sway in the Church of God then they two nor euer shal 14. S. Hierome in one of his Epistles giueth vs to vnderstand that S. Paulinus Bishop of Nola a Gascon by nation was also a Monk For writing to him as to a Monk and not as to a Bishop as yet he commendeth him for changing his coat togeather with his mind and for glorying in pouertie both of spirit and of works aduiseth him to auoide the companie of Secular people and particularly of great men For how sayth he can it be necessarie for you to behold the things often by contempt wherof you began to be a Monk His owne writings doe sufficiently testifye his learning and eloquence and his vertue is admirable in many things which he did but chiefly for selling himself to the Barbarians to redeeme a widdowes sonne which fact of his is highly extolled and not without great reason by S. Augustin and S. Gregorie 15. I haue cause to ranke that great S. Martin Bishop of Tours with the rare and excellent men of that Age for though he had not thaâ— Learning which people get in Schooles yet he was so stored with Learning insused from heauen that he did both preach and dispute and discharge al other parts belonging to the office of a Bishop with great applause which could not be done without Learning And first he began a Monasterie at Milan and being thrust out from thence by Maxentius the Arrian he erected an other at Poictiers and a third at Tours after he was Bishop Where notwithstanding he was Bishop as Sulpitius writeth who was inwardly acquainted with him he obserued Religious discipline to hiâ— dying day togeather with foure-score other Monks and in extreme rigour of pouertie wheras most of them were nobly borne and daintily bred 16. Iohn Cassian liued much about the same time a Scythian borne but for his style to be reckoned among the best Latinists First he was schollar to S. Iohn Chrysostome and afterwards built a monasterie at Marseils in the ordering and gouerning wherof no doubt but he put in practise al that which he had set downe in writing of the speaches and conuersation of the holie Fathers which euerie bodie knowes how much perfection it contaynes 17. Eucherius Bishop of Lions chosen out of the Monasterie of Lerin to that Pastoral charge was famous in his time which was about the yeare Foure hundred and fiftie and is yet to this day for the manie learned Books which he hath left written 18. Prosper Bishop of Rhegio liued about the same time and as Histories report of him was first a Monk and then Secretarie to Pope Leo the Great penned manie of his Epistles 19. Not manie yeares after to wit about the yeare Fiue hundred S. Fulgentius was renowned in Africk and throughout the whole world The passages of his life and his writings are ful of great learning which he shewed chiefly against Hereticks from whom also he suâ—lered manie things with great constancie and esteemed so highly of a Religious course of life that he stil practised it al the while he was Bishop 20. Cassiodorus was ful as famous as he once a Senatour of Rauenna and Chancelour to Thâ—odorick king of Italie but detesting his companie after that he had slayne Bâ—etâ—us and forsaking him and the world also he founded the Monasterie of Clasâ—is for the Benediâ—tin-Monks which were new begun and entred himself into the Order a man rare for al Secular learning while he was in the world and afterwards also for Diuinitie as his Works which are yet extant doe witnes He liued in the yeare Fiue hundred and fiâ—tie 21. Who can commend S. Gregorie the Great as he deserueth who liued some fiâ—tie yeares afâ—er or who can sufficiently admire his sanctitie or the abunâ—ance of his learning deriued to the benefit of al posteritie in so manie Books as he hath left written But we shal haue occasion to speake of him againe among the Popes 22. S. Gregorie of â—ourâ— liued also in his time and was placed in that Bishoprick out of a Monasterie and there be manie things yet extant which testifye his great learning 23. In Spayne Religion hath had the honour to haue Eutropius first consecrate to our Sauiouâ— Christ from his youth then Abbot afterwards Bishop of Valeâ—â— about the yeare Six hundred and ten 24. Isidorus also after he had spent much of his life in a Religious course was made Archbishop of Seuil S. Ildefonsus was his schollar and imitated his vertues with so great benefit to himself and others that he was created Archbishop of 〈◊〉 His learned writings are yet to be seen and among others his Booke of the Virginitie of our B. Ladie whose deare seruant he was and it is recorded of him that when he had written that Booke our B. Ladie appeared vnto him holding the Booke in her hand and thanked him for the paynes he had taken in setting forth her prayses 25. About the same time Caesarius was famous in France he was first a Monk then Abbot of Lerin afterwards Bishop of Arles a learned and a holie man and doubtlesse very eloquent 26. England also hath had rare men bred-vp in Religious Orders as S. Bede who dyed in the yeare Seauen hundred thirtie three From seauen yeares of age when he first entred into Religion til he was fourescore and twelue for so long he liued he spent his whole time in Learning and vertuous exercises and hath left so manie volumes so learnedly written that he is in a manner held to be another S. Augustin And we may gather what esteeme the world had of him by that while he was yet liuing his writings were read publickly throughout the Churches of England togeather with
successour Alexander the Fourth did follow much more eagerly being moued therunto by a heauenlie Vision S. Augustin appearing vnto him with a great head and a litle bodie by which addition this Religion encreasing dayly more and more doth flourish as we see this day in the Church and in the midst of the Citties keepeth the name of Hermits which it had from the beginning deriued from the solitude which it professed But this hapned much later wherfore let vs returne to the times of S. Augustin 8. S. Hierome insinuateth that much about that time Religious courses were brought vp to Rome or rather notably encreased there For writing in commendation of Marcella he sayth that wheras before the purpose of Monks was not knowne in Rome and no bodie durst by reason of the noueltie of it take vpon him that name which as then was in the opinion of the vulgar vile and contemptible Marcella hauing learned the manner of life of S. Antonie yet liuing and of the Monasteries of Thebais by meanes of the Priests of Alexandria that were in banishment for feare of Arius was not ashamed to make profession of that which she knew was pleasing to Christ. And erecting a Monasterie in a place without towne by her example there grew to be manie Monasteries of Virgins and an infinit multitude of Monks insomuch that the multitude of them made that glorious which before was contemptible 9. Vpon these foundations Religion stil grew more and more and descended to S. Benedict his times which was a little more then a hundred yeares after and we may gather it by that which S. Gregorie relateth of him to wit that Râ—manus a Monk before him brought him his meate to the denne where he was retired and that he was chosen Abbot by a whole Monasterie when the Abbot therof was deceased whereby we may see that there were dâ—iâ—rs Monks in Italie before S. Benedict where notwithstanding he is deseruedly called the Father and Patriarch of of Monks because he did rayse Monastical discipline to so great a height of sanctitie and esteeme of wisdome that he may be in a manner sayd to haue been the Authour of it For hauing begun his Order in Monte-Cassino in the yeare Fiue hundred and twentie as we find recorded he founded as it were in an instant twelue Monasteries in Italie and out of them drew other branches into France by S. Maurus into Sicilie by S. Placidus and by others into other places And he did not only store Religion with an infinit number of subiects but reformed the Orders of it For he wrote a Rule which is yet extant and in practise so ful of wisdome that S. Gregorie speaking in commendation of it calleth it very truly perspicuous in words rare in discretion Insomuch that as the East doth honour S. Basil so the West doth honour S. Benedict as the Authour and Father of Religion 10. Out of this root which he planted diuers branches of seueral Families haue sprung embracing the substance of the Institute of S. Benedict but reforming or adding or slightly changing some things and differing somewhat from it 11. The first and most ancient among them is the Order of Cluny which was begun in the yeare Nine hundred and thirteen by Odo Abbot of Cluny and from him taketh the name For the Institute of S. Benedict growing to decay as al other things naturally doe in time he being eminent both in learning and holines of life endeauoured to restore it to the former perfection and effected it By whose example most of the Abbots of Italie Spayne Germanie and England applyed themselues to the reforming of their Monasteries with like successe and fruit and vniting themselues togeather and concurring in one spirit the authoritie of the Pope helping also therunto they had a meeting euerie yeare wherin they aduised and resolued vpon such things as might conduce to the maintenance of Religious discipline and the change was so notable for the better that it is obserued that there were two thousand Monasteries restored and reformed 12. A branch of the same Institute is the Order of Camaldula founded by S. Romualdus who about the yeare of our Lord One thousand seating himself in the Mount Apennine to the end there to follow a course of pennance and Religion made such a change in the harts of men by the example and admiration of his sanctitie that as we find recorded it was thought that the whole world would haue become Religious vnlesse he had hindred it And there were so manie Monasteries built euerie where according to his Rule that it may be in a manner accounted a new Order 13. The Order which is called of Valle-vmbrosa had the like beginning and successe seauentie three yeares only after that of Camaldula Iohn Gualbertus was the beginner of it who not only pardoning his enemie whom he haâ— in his power to kil in regard he besought him by the Passion of Christ who suffered as that day that he would spare him but louingly embracing him and telling him that from that day he would take him for his owne brother whome the other had killed this fact of his was so highly pleasing of our Sauiour that coming presently into the next Church and praying before the image of a Crucifix which was of wood the head of the Crucifix bowed downe vnto him as it were thanking him and the noyse of the crack which the wood gaue was playnly heard by those that were present And withal God planted in his hart a desire of being Religious and fiâ—â—t he retired himself and beganne a Religious course in his owne house and afterwards in the Valley aforenamed a place as then but meane and obscure but not long after much renowned for the vertue of this blessed man And his Order grew great in time and diffused itself into manie branches 14. But the Cistercian Order is one of the noblest of them al and the beginning therof as noble In the yeare One thousand ninetie eight in the raigne of Henrie the Fourth Emperour and Philip the First King of France Râ—bert Abbot of Molismes finding that his Monks grew disorderlie by reason of the number of them and of their great wealth aduising with some of them that were more vertuously giuen to the number of one and twentie as it is recorded transported himself to Cabillon the chief cittie of Burgundie in those dayes and chose his dwelling in a solitarie place called Cisleaux from which the Order is named the Cistercian Order But the Monks of Molismes â—eclaming themselues in the meane time were earnest with Robert to returne vnto them which he did and placed Stephen in his roome at Cisleaux a man fâ—ruently giuen and as it is thought the Authour of that separation Their Companie was very smal and continued so for fifteene yeares that it was likelie to come to nothing til S. Bernard inspired by God coming vnto it did not
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
Perusia he returned to Pauia and disposing of his kingdome to his brother Astulpâ—us he retired himself to the Monasterie of Mount-Cassin wherof it is thought that he was afterward Abbot 7. Pipin king of Italie and eldest sonne to Charles the Great king of France in the yeare Eight hundred and fiue followed his example and after much honour gotten in warre frighted notwithstanding with the manie dangers which he saw were incident to so great a power he betooke himself to a Monasterie which he had built at Verona in honour of S. Zeno and had giuen it a good foundation 8. In Spayne king Bamba hauing raigned eleuen yeares and shewed himself a valiant King both at home and abroad and among other victories defeated two hundred sayle of African Pirats and taken king Paul aliue that came against him out of France prefeâ—â—ed a Monastical life before al this wherin hauing liued holily seauen yeares he went to receaue his eternal reward the yeare Six hundred seuentie foure 9. And in the yeare Seauen hundred eightie six the same Spayne shewed vs an other example of the like conuersion in Veremund King of Castile of whom we also reade that he gaue his voice for his cosen Alphonsus rather to succeed him then his owne two children that were vnder age because so it was better for his subiects then to be gouerned by children 10. About the yeare One thousand one hundred and fiftie Ramirez King of Aragon became twice a Monk first in his youth while his father Don Sancâ—â— was yet aliue who afterwards dying without issue and one Peter being chosen King and not long after deposed for his pride and arrogancie this Ramirez was by the Pope's authoritie taken out of his Monasterie and crowned King and also married of which marriage hauing had a daughter he gaue her his kingdâ—me in marriage for her portion retiring himself to his former quiet life in his Monasterie as hauing discharged himself sufficiently of so great a work 11. England hath been more fertil of these examples then anie other Countrey For first while the land was as yet diuided into manie kingdomes Sigebert King of the Northumbers a man renowned for his learning and mucâ— more for vertue hauing about the yeare Six hundred and fourtie established manie good orders in his kingdome for the seruice of God consecreated himsâ—â—â— also vnto him in a Monasterie of whom among other things it is recorded that when not long after Penda King of the Mercians inuaded the Northumbâ—â—â— with a great armie the whole Countrey had their eye vpon Sigebert and compelled him for the glorie of God to take vpon him the defence of the kingdome in so great an occasion of danger he went therfore into the field to fight for the Christian cause but in the selfsame habit which he wore in the Monasterie and gouerned the whole armie with his staffe in his hand without anie other armour and wheras God so disposing the Christian armie was ouerthrowne he also togeather with the King was slayne in battaile and is therefore by some reckoned among the holie Martyrs 12. In the yeare Seauen hundred and foure Ethelred King of the Merciâ—â—â— with like deuotion hauing gouerned the kingdome diuers yeares very religiously left it to Chemed his brother's sonne before he was yet of age and betooke himself to a Monasterie that was within the same his Dominion wherin he profited so farre in vertue that he was made afterwards Abbot 13. Chemed being more ambitious of this latter course of life which his Vncle lead then of the former when he had raigned fiue yeares went to Rome and receaued the habit of a Monk of Pope Constantine the first and spent the rest of his dayes in that Cittie in great sanctitie 14. Offa King of the East-Saxons accompanied him in his iourney and in his holie purpose and in the flower of his age and the height of his world 〈◊〉 prospetitie contemning and treading al vnder foot was by the same Pope 〈◊〉 hauen a Monk and Cloathed with a Monastical weed 15. Not long after to wit in the yeare Seauen hundred and fourtie Inas King of the same East-Saxons renowned in warre and peace and so memorable for his deuâ—tion towards that Sea of Rome that he voluntarily made his whole kingdome tributarie vnto it went himself in person to Rome and resigning his kingdome tooke vpon him a Religious course of life with a great feruour to the end the more naked he was he might the more freely follow our Sauiour that vouchsafed to be naked for our sakes 16. The like did Ceolulf King of the Northumbers to whom Venerable Bede dedicated his Historie For hauing raigned eight yeares wearied with worldlie affaires and desirous of a quiet life he fled to Religion and left his kingdome to his Vncle â—gbert who also when he had held it twentie yeares followed the same course with Ceolulf and was professed a Monk in the self-same Monasterie Al these we haue out oâ— England only 17. Out of Germanie we haue a rare example in Charlemain sonne to Charles Martel He was King of Austrasia and Sueuia famous for manie noble acts but taken with the loue of heauenlie things he went to Rome as a poore priuate man and receauing Holie Orders of Pope Zacharie and the habit of a Monk he built a Monasterie in the Mount-â—oracte and there spent part of his daâ—eâ— but finding himself encumbred with manie visits by reason he dwelt so neere the Cittie and his spiritual quiet much disturbed he remoued to Mount-Cassâ—â—s where Petronax Abbot of that plâ—â—e entertayned him with great ioy and comfort and the profit which there 〈◊〉 made in al kind of vertue but chiefly in humilitie is very wonderful We reade in the Annals of that Monasterie that so great a man as he was by commandment of his Abbot he was appointed to be a shepheard or heares-man attended to that busines with farre more alacritie then euer he did to the affaires of his kingdome and on a time one of the sheep falling lame he tooke it vpon his shoulders and carried it to the fould nothing reflecting vpon the nastines of the busines He liued about the yeare of our Sauiour Seauen hundred and fiftie 18. What shal we say of Trebellius King of the Bulgarians who in the yeare Eiâ—ht hundred three-score and two by meanes of Pope Nâ—colas the First embraced the Christian Faith with so much feruour that he presently bannished Photinus the Heretick out of his kingdome and deliuering his Scepter to his sonne bound himself to the seruice of God alone and finding not long after that his sonne was fallen againe to his former impictie he â—rieued exceedingly and tooke it so to hart that leauing his Monasterie and recouering his kingdome laying hold on the yong man he caused both his eyes to be pulled out and condemned him to perpetual imprisonment finally
feeling the kingdome vpon a yonger sonne called Alberâ—us and giuing him holesome Instructions he retired himself againe to his Colle 19. These are the Kings that in aâ—cient time embraced a Religious life for in laâ—er Ages these kind of examples are farre more seldome to be seen And yet we find it recorded that Iohn Prena King of Hierusalem and Emperour of Constantinople was a Franciscan-Friar For S. Francis appearing once visibly vnto him while he was at his prayers and offering him his habit he presently sent for his Ghostlie Father and tooke that habit vpon him and not long after died of a feuer and coming as it were at the Eleuenth houre receaued notwithstanding his hire Henrie King of Cyprus was yet more happie for he liued manie yeares in that holie Institute and is glorious both for vertue and miracles 20. Finally Iohn king of Armenia is not to be left out whose kingdome was so large that he had foure and twentie kings vnder him al crowned with Princelie Diademes but he forsaking so great a kingdome resigning it to his nephew Leo chose to be abiect in the house of God and rather to serue for his loue then to rule ouer others The Turks breaking into the Countrey and Leo not being able to make head against them Iohn seing God's cause in danger putteth armour ouer his Religious weed and after this new fashion going into the field is maister of it with very great losse on the enemie's side but following the victorie it pleased God he was slayne in a certain skirmish and so went to enioy the reward of Heauen 21. Next after Kings and Emperours their sonnes doe follow manie of them hauing preferred a Religious life before al worldlie honour And first Charles the Great had three of his sonnes that were Monks Hugo Drogo and Pipâ—n The two first embraced that course of their owne accord Pipin was at first compelled vnto it by his father because he had thought to make himself King afterwards when he had tasted of that quiet life and found it sweet he willingly continued in it They al liued about the yeare Eight hundred and thirtie 22. The three sonnes of Vibian king of Ireland were al of them Monks and al of them Saints Froscus Folliang and Vltan They in the yeare Six hundred and fiftie forsaking their Countrey came into France and were courteously entertained by Clouâ—s then king who also giuing them choice of a place where they would make their aboad they built the Monasterie of Pontiny and there chose their seate But the holie contention which hapned betwixt the two sonnes of a Brittish king about the yeare Six hundred fiftie seauen is very rare and memâ—rable â—or Iudaellus succeeding his father in the kingdome discouereth to his brother a purpose which he had of entring into Religion willing him to prepare himself to take the gouernment vpon him of the kingdome which shortly he would leaue him Ioyce desired his brother to giue him eight dayes tearme to consider of the busines and in the meane time preuenting his brother he betooke himself priuately to a Monasterie to the end he might not be hindered of his resolution thinking with himself that if the fortune of a King were such as it was best for his brother to forsake it it could not be good for him to accept of it 23. Richard also king of England had two sonnes that were Religious in the yeare Eight hundred and two one of them by name Willebald professed in Mount-Cassâ—n the other Vâ—ebald at Magdebourg in Saxonie 24. No lesse noble were the two brethren Clotaire and Carleman sonnes of Charles King of France in the yeare Eight hundred fourtie one both of them preferâ—ing the yoak of Religion before their Royal Scepters And in the number we may place Frederick sonne of Lewâ—s King of France in the yeare Nine hundred threescore and two and Henrie sonne of an other Lewis King of the same Countrey though somwhat later to wit in the yeare One thousand one hundred and fiftie 25. The first that we read of that entred among the Franciscan-Friars was 〈◊〉 eldest sonne of the King of Mallorca who though by right he was to haue succeeded in the Kingdome preferred the Kingdome of heauen before it and entred as I sayd into the Order of S. Francis and leading therin a very holie life did much good also to his Neighbours both by word and example 26. An other of the same Order was Lewis eldest sonne also of Charles the Second King of France a man of singular parts both for bodie and mind He while he was left in Spayne for a pledge resolued vpon this holesome course of Religion and the Franciscan-Friars stil differring him for the respect which they bore to the King he bound himself publickly more then once by Vow vnto it And when afterwards in the yeare One thousand two hundred ninetie seauen Pope Boniface the Eight presented him with the Archbishoprick of Toulcuse he would not accept of it vnlesse they would first agree that he might enter among the Franciscan-Friars according to his former Vow and so taking the habit in a great assemblie of the Nobilitie he neuer left it of but togeather with the weed continued also the rigour of the life belonging vnto it and mingled Religious exercises with his Episcopal cares 27. His nephew Peter sonne to the King of Aragon followed his example in the yeare One thousand three hundred fiftie seauen And it is recorded of him that while he was in deliberation of abandoning the world and hung doubtful in the contention of flesh and spirit as it hapneth to very manie this S. Lewis appeared vnto him in the night with some of the Brethren of his Order al in great glorie and encouraged him to take that course of life which was in Heauen so highly rewarded and so he did not long after and liued in Religion twentie yeares to the great benefit of himself and manie others for that he was a great preacher and inflamed manie in the loue of God by his sermons 28. It is not possible to name or number al the Dukes and Lords and inferiour Princes that haue led a Religious life yet we wil point at some by the way Of this degree was Algerius Duke of Aquitaine and his sonne Amandus in the yeare Foure hundred thirtie nine also Anselme Duke 〈◊〉 Modeâ—na Anno Seauen hundred and fourtie Dietland and Ancigard Dukes of Sueuia in the yeare Eight hundred and fifteene Vigâ—sius Duke of Spoleto in the yeare â—ight hundred and twentie Wiliam Duke of Gasconie in the yeare Foure hundred and fourtie and after him another Wiliam Second of that name in the yeare Nine hundred and twelue of whom it is recorded that in the Monasterie of Cluny he led so humble a life that he was euer subiect 〈◊〉 the least and lowest and being by his Abbot put to bake some bread
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
pietie deuotion hath been alwayes a leading direction for al kind of people to follow and we may iustly conceaue that this was the reason why they are tearmed by S. Iohn Chrysostome the lights of the world For by them the world hath learned how God is to be serued with what reuerence with what feare he is to be adored in the Churches and in the Sacraments with what diligence attention we ought to pray vnto him how patient we ought to be in aduersitie how charitable towards our neighbour finally there is no Christian vertue wherof they haue not left manifold examples in the world 4. Yea though al this were not their verie forsaking of al things to embrace the Crosse of Christ wheras manie of them were nobly and richly borne and in the prime of their dayes must needs be of great force to induce men to contemne the riches and honours of the world and so we find it hath been and though few haue the strength and courage of mind vtterly to abandon these things yet by that which they see these men doe before their eyes they learne to loue these earthlie things lesse or at least wil vnderstand that they deserue not to be loued What shal we say more their verie aspect is a secret exhortation to vertue reprehension of vice which manie dayly experience to be true S. Chrysostome doth plainly testifye exhorting the people in two seueral Sermons often to visit Religious houses for this verie reason because they cannot but carâ—iâ— some benefit home from them For there saith he al things are voyd of temptation free from al disquiet disturbance they are most quiet hauens and the dwellers of them are like so manie fires shining from high places and giuing light to them that come neere them and hauing taken vp their rest in the hauen they inuite others to the same tranquillitie and suffer not those that haue their eyes vpon them to runne hazard of ship-wrack or to be in darknes if they behold them Goe therefore to these men conuerse with them goe I say cast yourselues at their holie feet for it is farre more honourable to kisse their feet then the head of other men For I pray you if some apprehend the feet of certain Images only because they represent the King shalt not thou be in safetie if thou embracest him that hath Christ within him Their feet therefore are holie though otherwise they seeme abiect and contemptible Thus speaketh S. Iohn Chrysostome 5. Deseruedly therefore may we apply to Religious people that which was spoken to the honour of the Apostles and is common to them that leade an Apostolical life You are the light of the world you are the salt of the earth the one belonging to example of life of which we have spoken the other belonging to their industrie of which we are now to speake which is farre greater also then example itself to wit not only to preserue the behauiour of men from corruption as it were by casting salt vpon them but which is beyond the nature of salt to restore them when they haue been corrupted which Religious people performe when they reclaime those that are gone astray raise those that are fallen instruct the ignorant assist with their counsel learning and al manner of industrie them that are in temptation and difficulties We shal not need to proue these things by authoritie of the holie Fathers or by that which others haue leâ—t recorded for we see it dayly before our eyes and find in our daylie practice that it is so It is apparent to euerie bodie how much Religiours Orders doe further the saluation of man kind by hearing CoÌ„fessions by publicâ— Sermons by priuate reprehension of vice by taking away as much as lyeth in them the occasions of sinne by appeasing dissention and discord finally releeuing al sorts of people instructing and teaching them how to behaue themselues against the Diuel against their owne infirmities against the allurements of the world al which businesses Religious people haue in a manner so ingrossed that few besides them stirre in them and euen those few are oftimes stirred-vp by their example and by a holie emulation of them 6. And though these things be in themselues great yet because they are daylie they are not esteemed and people perhaps think but slightly of them as the fashion is The warre which we haue with the enemies of God's Church and with Hereticks is of more reckoning and Religious men are they that beare the greatest part of that burden also opposing themselues as a counterscarpe and bulwark against the furie of them in their Disputations and Sermons and written Bookes in priuate and publick meetings Finally that which is most glorious and of greatest weight is the good which they haue done not in particular men but in whole Prouinces and Kingdomes bringing them vnder the yoak and obedience of the Faith of CHRIST How often haue they spread the light of the Ghospel where it was neuer seen before and restored it where it hath been obscured How manie times hath Faith and Religion gone to decay in manie places and they haue for it vp againe Certainly their zeale in this kind hath been so eminent that whosoever shal giue himself to reade Histories and obserue the manner how thâ— Faith of Christ hath been brought into euerie Countrey since the Apostles those Apostolical times wil scarce finde a man named in the busines that hath not been Religious It wil be too tedious to rehearse them al yet some we wil touch vpon for example sake 7. First therefore we finde that S. Remigius he that about the yeare Fiue hundred and thirtie conuerted al France from Idolatrie to the Faith of Christ was from his childhood a Monk and afterwards Archbishop of Rhâ—mes 8. About the same time to wit in the yeare Fiue hundred and fourtie Martin a Monk reduced the Swedens from the Aâ—ian heresie It is a knowne thing how England by S. Augustin's instruction whom S Gregorie sent thither with foure other Monks was conuerted to God togeather with King Ethelbert in the yeare Six hundred and three And in Six hundred twentie two Lambert a Monk of Liege brought the countrey of Taxandria in the Lower Germanie to the Faith of Christ and at the same time Kilian a Scottish Monk wrought the like in Franconia and there dyed a Martyr Wilfride also a Monk of the monasterie of Hâ—rpue in England and afterwards Bishop of York about the yeare Six hundred foure-score and three as he was sayling towards Rome was by tempest cast vpon the coast of Holland and Frizland and not to passe the winter without fruit he began to preach the Ghospel which til then had not been heard of in those countries And returning home and not permitted by wicked King Egâ—rid to remaine in his charge he went to the South SaxoÌ„s that were
Gerunda in Portugal Abbot Adaman in Scotland Theodore in England who being a Monk at Rome was sent to Canterburie by Pope Vitalian and was the seauenth Archbishop of that Sea in whose commendation Vencrable Lede speaketh often 5. In the third Age which is to the yeare Eight hundred liued Vencrabâ—e Bâ—de a man sufficiently knowne by his writings and Boniface Apostle of Germanie renowned bâ—th for Sanctitie and Learning After them came Aeâ—â—dus Abbot a Grecian borne who was a great Philosopher a Poet and a rare Physitian and haâ—h left manie things wriâ—ten in Verse of matters of Physick And Alcuâ—â—us maister to Charles the Gâ—eâ—â— and so highly in fauour that he was wâ—nt to cal him his Delight to his wisedome Charles committed the ordering of the Vniuersitie of Paris the forme wherof he brought from Rome He hath written manie things both of his owne inuention and vpon the holie Sepiptures Paulus Diaconus was in esteeme about the same time he that made the Hymâ—e of S. Iohn Baptist and wrote mâ—nie other things wherof part is yet extant 5. In the fourth Age til the yeare Nine hundred Haymo a Monk of Fulda schollar to Alcumus and afterwards Bishop is deseruedly to be ranked among the learnedst of his time he hath written vpon al the Scripture manie things of his owne Rabanus Abbot also of Fulda and Archbishop of Mâ—nts is not inferiour to him his writings alone are able almost to fil a Librarie For when he was but a child when his parents offered him to the Monasterie of Fulda he â—ad profited so farre in Poetrie Philosophie in the Scriptures that he had not his like in al Germanie and perhaps not in the world Angelomus Luxoniensis knowne by his writings and Strabuâ— of Fulda who is sayd to be the Authour of the Glossa Ordinaria compiled out of holie Fathers were next vnto him in time and learning 6. In the fift Age from the yeare Nine hundred to One thousand Odo Abbot of Clunâ— is coÌ„mended for his knowledge in Diuine human learning Heriger Abbot of Lob hath the name of a learned man not only in France but in Italie and Germanie Ratheriuâ— also a Mâ—nk of Lob Bishop of Verona a man rare for simplicitie ioyned with deepe learning manie others but among them none is more famous then Rapâ—e a Monk of Fulda of whome the whole Church of God had so great an opinion that thinking none comparable to him for Philosophie or Diuinitie al the â—ard Questions were sent him from al parts of the world 7. The sixt Age was yet much more fruitful of such wits and among them besides manie others whose names are extant we may reckon Marianus Scotus who liued shut-vp in a Celle at Fulda eleuen yeares togeather and fifteen yeares at Mâ—nâ—z in which time of his retiremeÌ„t he wrote his Chronicle from the beginning of the world to his dayes and was much respected by al for his learning anâ— much more for his sanctitie 8. About the same time Lanfranck was held to be the learnedst of his Age in Logick and Philosophie and the Light and Maister of Diuines It is reported of him that going from Pama where he was borne and had read with great applause into France he fel into the hands of theeues that robbed him and carried him away which he took so impatiently at first that reflecting vpon it afterwards he much condemned himself for it because hauing spent so much time in the studie of holie Scriptures he had not learned to prayse God in aduersiâ—ie and presently he made a Vow that if he escaped their hands he would betake himself to the seruice of God Being set free he came to the Monasterie of Bâ—â—k there liued for a while vnknowne as if he had been an Idiot without anie learning at al til some Italian marchants coming thither discouered what he was Then he was put to reade in his owne Monasterie and afterwards was promoted to the Archbishoprick of Canterburie by the Pope's Holines Anseimâ— was his schollar and successour in his Chaire first at Beek then in the Archbishoprick of Canterburie and resembled him in al things The books which are yet extant of his writing shew sufficiently his learning so that we shal not neede to say anie moâ—e of â—im 9. Next vnto these we may reckon the two Cardinals that liued at the same time to wit Humbert a Monk of Toul whom Leo the Ninth made Cardinal for the rare learning and vertue which was in him and sent him to Constantinople to suppresse the audaciousnes of an other Leo Bishop of the Bulgarians and Petrus Damianus whose learning and eloquence is to this day testifyed by his writings his sanctitie appeareth in that hauing been a long time Cardinal and Bishop of Hostia wearie at last of that kind of life he withdrew himself as S. Gregorie Nazianzen had done before him to his former Monastical course and yealded reasons therof in writing 10. Finally to let passe others Hermannus Contractus was a great man in those dayes and his learning was the more memorable because he had it by miracle This we find written of him He was descended of a noble Count of Swedland and was crooked and lame from his infancie which gaue him the surname of Contractus Entring to be a Monk he besought our Blessed Ladie very earnestly that she would be pleased to cure him of his infirmitie She appearing vnto him in broad day-light bad him choose whether he would be freed of his lamenes and remaine vnlearned as he was or continue with his infirmitie and be eminent in al manner of learning Hermannus choosing this latter as he ought he euer after profited wonderfully in al kind of knowledge and it is thought that he had not his like in manie Ages and particularly he spake Latin Greek and Hebrew as his natural language 11. In the seauenth Age til the yeare One thousand two hundred we find manie very learned men in al kind of Sciences Peter Abbot of Cluni is reckoned amongst the chiefest of them whose books are yet extant and in particular his Book of Wonders and Reuelations that hapned in his time 12. Sigebert Monk of Gemblâ—ux at the same time wrote his Chronicle and other Histories Gratian Monk of Bologne compiled the famous Work called the Decrees out of the Sentences of the holie Fathers and Determinations of Popes which Work was afterwards allowed-of by Pope Eugenius the Third But the famousest of al were Hugo of Saint Victor in Paris and Rupertus Abbot of Tuy The manie Volumes which this latter hath left written doe testifie the eminencie of his learning and the miracle also by which he receaued it For finding himself very dul he earnestly begged of our Blessed Ladie she would vouchsafe to beg of her Sonne that he might vnderstand the Scriptures Our Blessed Ladie appeared vnto