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
it is constantly and most certainly obserued 6 Finally it is no final commoditie that in yonger yeares a man's mind is liuelie ful of vigour it is not diuided nor distracted with businesses or affections of seueral natures so that if we apply it wholy at that time to God and bend our spirits before they be tainted to heauen lie things our progresse in vertue must needs be the greater and our course the swifter Which the grauest of the Heathen Philosophers expresseth excellently in these words As that which as first powred out of a vessel as alwayes the cleerest the beaute and muddie staff stickâ—s to the bottome so in our yeares that which is best is first shal we suffer that rather to vent itself among others and keepe the lees to ourselues Let this stick fast in our mind let vs esteeme it as spoken from an Oracle The best day of the age of each mortal wight flyes first abroad Why the best Because that which remaineth is vncertain Why the best Because while we are yong we may learne we may apply your mind to that which is best while it is yet pliable and tractable because the time of our youth is fittest for labour fittest for the whetting of our wits in learning 〈◊〉 est for corporal exercises in al kind of works that which is behind is more dul more feeble neerer to aâ—end Thus Seneca 7. Al which commodities we may see euidently expressed in a heauenlie Vision which Humberâ—us a famous man General of the DominicaÌ„s was wont to recount of a certain Religious man that after his decease appeared in the night-time to one of his fellow-brethren compassed with a great light and leading him out of his Celle shewed him a long ranck of men clad al in white shining wonderful bright they carried most beautiful Crosses vpon their shoulders marching al towards heauen Soone after there followed another ranck farre more comelie to behold more glorious and euerie one of them carried a daintie Crosse not vpon their shoulders but in their hand After them againe appeared a third ranck more beautiful more gallant then the other two their Crosses also surpassed the others by farre both in workmanship and comelines they did not carrie them themselues but euerie one had an Angel marching before him carried his Crosse for him they followed cheerfully as it were playing The man being astonished musing much at this sight his companion that had appeared vnto him told him that they of the first ranck were Religious people that had entred in their old age the second were such as had entred at man's estate the third and last whom he saw so lightsome and cheerful were they that entred into Religion in their youth 8. And as this which we haue sayd ought greatly to encourage and comfâ—â— people of yonger yeares so they that are men already growne ought not to be dismayed First because as the common saying is It is better to turne back thouâ—h with some difficultie then stil to runne on in an errour Secondly if we wil speake of facilitie ease they that are elder in yeares want not their comforts also and their helps and furtherances towards the leuelling and the taking downe of the ruggednes of the way they walke in towards the sweetning of their sorrowes troubles of which kind of comforts and the plentie of them I haue spoken at large in this third booke And we cannot also deny but it often faileth out that though S. Iohn as the yonger runne before more speedily then S. Peter yet Peter the elder entreth first into the monument that is comes first to perfect Mortification perfect similitude with our Sauiour Christ. And the workmen that were called at the Sixt and Ninth howre though they wrought but one howre receaue the same reward with them that were hired early in the mâ—rning For it is neuer too late to returne to God rather it is alwayes time and we are alwayes welcome at whatsoeuer howre we come to him who alwayes expecteth vs alwayes knocketh at our doore alwayes embraceth and entertaineth those that come vnto him with ioy 9. But it is time we say something of the other pretences which the Diuelis wont to sowe as cockle vpon the good seed which God cast into our mind either to choak it vp if he can possibly or at least to hinder the growth of it And briefly to answer al these temptations in one word there is one excellent remedie for them al to wit throughly to perswade ourselues and acknowledge as a certain truth that whatsoeuer delay we make in so profitable so wholesome so important a thing and subiect to so manie deceipts and cousenages of the Enemie is not only to no purpose but inâ—â—nitly dangerous This is the reason why al holie men knowing too wel how manie wicked snares lye hidden vnder these deceitful deliberations cry vnto vs with one voyce with one consent to breake off al delayes and not to differre it by anie meanes Make haste I beseech thee sayth S. Hierome and seing thy ship stick in the suds cut the rope in sunder rather then vnty it S. Iohn Chrysostome in one of his Homiâ—ies to the people hauing set forth to admiration the beautie and chiefly the pleasure that is in a Religious life concludeth thus Perhaps manie of you now are warme at hart and burne with a great desire of so beautiful a conuersation But what doth it benefit you is while you are heer you haue this fire as soone as you goe out you quench iâ— the flame beat vanisheth away What remedie While thy loue is yet 〈◊〉 got presently to those Angels there inflame it more Doe not say I wil first speake with my friends I wil dispatch my businesses This delay is a beginning of shrinking away The Disciple would haue buried his father and Christ would not let him Wherefore because the Diuel is at hand eager to insinuate himself into our mind if he get but a smal respâ—t or prorogation he bringeth vs to great coldnes Therefore one doth aduise vs Differre not from day to day 10. We may learne of what opinion S. Augustin was in this busines by that which he sayth of himself bewayling his owne dulnes lingring fashion when it was past in these words I had not what to answer thee when thou saydst vnto me Rise thou that steepest and Râ—se from the dead and Christ wil enlighten thee And shewing me on euerie side that thou saydst true I had not anie thing at al to answer being conuinced by the truth but words only slow and sleepie Now and Behold now let me alone a little But Now Now had neuer enough and Let me alone a little grew to great length of time And as heer he acknowledgeth his owne fault in seeking so manie delayes so he
which is that which we now speak of and the affront is in a manner alike to breake friendship and to refuse to be friends when friendship is offered as there is not much difference in the disobedience when a man leaues to doe his Prince's wil after he hath begunne to doe it and when he resolues neuer to begin And consequently as there we shewed how God doth in a manner alwayes manifest his high displeasure against the first that forsake him the like we may expect and make account of in this And that which we read in the Psalme doth iustly and in verie truth fal vpon them that because they would not blessing it shal be set farre from them and because they loued malediction it shal befal them and shal be put vpon them like a garment and enter like water into their inner parts and as oyle into their bones That also which the Iustice of God threatneth in the booke of Wisedome is fulfilled in them I called and you refused I held out my hand and there was not he that would looke you despised al my counsel and neglected al my rebukes What punishment therefore belongeth to such a fault It followeth I also wil laugh in your dectruction and scorne when that shal happen which you feared 25. The effect of which rigorous denunciation appeareth in that which S. Antonine recordeth of one that had made a vow to be a Franciscan-Friar but afterwards changing his mind became a Prebend and not manie moneths passed but he fel deadly sick and being put in mind by them that belonged vnto him to think of setting his soule in order by a good Confession he answered There was no need because shewed vnto him that he was damned therefore they should trouble him no more because he could not Confesse For our Lord sayth he appeared vnto me very angrie saying I called thee and thou refusedst therefore get the gone to the torments of Hel and with that he gaue vp the ghost A woeful and most lamentable end 26. With another in like danger it fel out better For hauing had a purpose while he was a yong man to enter among the Monks of the Cistertian Order and yet he had made no vow differing it from day to day he grew cold in it and returning home from a pilgrimage which he had made to Compostella that verie night our Sauior appeared vnto him with his two Apostles S. Peter and S. Iames. S. Peter held in hand before our Sauiour a daintie booke open in which the name of the yong man which was Iohn was written our Sauiour therefore sayd to S. Peter Blot this man out of my booke S. Iameâ— began earnestly to beg for him as for a Pilgrim of his and tooke vpon him that the youth should reforme himself The youth seing that the matter concerned himself was in a great agonie and trembling with feare made great promises that he would begin a new life But our Sauiou seeming not to trust him by reason of his former inconstancie asked who would giue his word for him and S. Iames offered himself With which the youth awaking and being much astonished at it yet fel asleepe againe and the same vision appeared the second time vnto him and moreouer he spyed in the booke this instruction out of the Canticles We wil make thee chames of gold enameled with siluer Hartned therefore on the one side with this ioyful promise and frighted on the other with those threats he presently went to Cisteauâ—x where profiting exceedingly in vertue he was created Abbot of Bonavalle and afterwards Bishop of Valence 27. In the Chronicles of the Franciscans we reade that about the yeare 1350. a Schollar of Paris hauing purposed to enter into that Order and gone so farre as to cause his Habit to be made readie altered his mind Not long after in the night he saw as if our Sauiour were sitting on a Throne of great maiestie to iudge whervpon with remorse of conscience he began to crye out Haue mercie vpon me ô Lord and our Sauiour answered I wil haue mercie so as thou performe what thou didst intend And he most willingly promising that he would he was notwithstanding by the Diuel cast into a Copper ful of boyling oyle and pitch and felt himself in such grieuous torment with it as if his flesh had been torne from his bones and awaking with the anguish he instantly with great zeale betooke himself to a Religious life What shal I say of Gerard brother to S. Bernard whose fact was in two respects very memorable For obstinately reiecting the good admonitions which S. Bernard gaue him about forsaking the world as being in the flower of his youth and hot vpon the warres where he had new begun to serue S. Bernard pointing at his side sayd vnto him with a Prophetical spirit The day wil come and that quickly when a speare thrust into this side wil open thy breast to the wholsome counsels to which now it is shut And it hapned so For within few dayes after wounded in that verie place of his bodie and taken by the enemie in a skirmish remembring what his brother had foretold him he cryed out that he was a Monk of Cisteaux They carrie him notwithstanding away and put him in prison where tormented with greef that he could not goe to Ciâ—â—â—auâ— with the rest of his Brethren one day he saw his irons were fallen off and the prison-gates were open and euerie bodie fled that might either haue stayed him or discouered him wherevpon he fled to the next Church and from thence to the Monasterie desirous of thâ—â— holie course and confirmed withal in his desire by so laâ—e and so strange a miracle By which example as I sayd we see both how deere it costs them that resist the Holie-Ghost and how easie al things are to them that resolue to follow his Diuine instinct 28. I cannot omit that which was shewed to the some S. Bernard concerning two of his Companions about the same time For hauing by his exhortations encouraged manie of his brethren and friends and kindred to forsake the world before that holie troope met togeather at Cisleaux he thought one day he saw them al sitting in one roome and euerie one in their turne eating of one kind of dish of meate which was white and wonderful sauourie and while the rest fed vpon it with great contentment two only of the whole companie fasted one of them did not eate at al of it the other eate a litle but presently cast it vp againe The euent shewed the meaning of the vision for one of the number withdrew himself from among them before they brought their purpose to effect the other began with the rest but continued not long and it was particularly obserued that though the man was wel borne and had good friends al forsooke him and he came to great miserie wandring about