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
board his companion in his kingdome finally his companion in bed that the King should bring thee into his chamber Looke what thou wilt heerafter think of thy God looke what thou mayst presume of his Maiestie Consider what armes of charitie thou wilt lend him in the meane time to loue him againe and embrace him who hath valued thee at so high a rate yea who hath made thee to be of so high a value For he made thee againe out of his side when for thee he slept vpon the Crosse and to that end entertayned the sleepe of death For thee he came forth from his Father and left the Synagogue his mother that thou cleauing to him mightst be one spirit with him Thou therfore daughter harken and see and consider how great things thy God hath thought thee worthie of and forget thy people and the house of thy father forsake thy carnal affections forget thy secular behauiour abstaine from thy former vices and forgoe thy euil customes Thus speaketh S. Bernard in this point In which if we may giue him credit so graue a man as he is and writing so aduisedly as he doth what life can be more honourable or in regard of pleasure more desireful then Religion For in euerie ordinarie marriage it is generally the custome and also necessarie that man and wife partake of one an others condition state and goods insomuch that if a Prince or a King take a woman of meane estate to his wife she hath part with him both of his wealth and of his command because as by marriage they are alone so whatsoeuer they haue must needs be common betwixt them And the self-same hapneth in our spiritual marriage with God and is so much the more perfectly performed by how much the goodnes of God is infinitly greater and his loue towards mankind infinitly more ardent and vehement Religious people are the Temples of God in regard they are consecrated to his honour CHAP. XIV ANOTHER degree of dignitie accrueth to Religious people by Consecration A dignitie certainly farre hiâ—her then al humane honour and raising vs to a kind of participation of Diuinitie itself as much as humane frayltie is capable of For as al honour worship and reuerence is due to the Diuine Nature by reason of the supereminent excellencie and worth which is in it so when a thing is once dedicated to God the verie relatioÌ„ which it hath to him puts a new kind of worth into it and euerie one takes it euer after to be worthie of particular respect and reuereÌ„ce as a thing seuered from the ranck and nuÌ„ber of other things which otherwise are of the same nature with it And this is that which Religion doth by dedicating consecrating to God those that vndertake that course For so the Glorie of Schoole-diuinitie S Thomas the Thomists deliuer when disputing the nature of a solemne Vow they say it consists in Consecration which leaueth such a print in the soule of relation to God that it can neuer be blotted-out or razed by anie meanes And it may be coÌ„firmed out of S. Augustin who expounding one of the Psalmes sayth expresly that by force of the vowes of ReligioÌ„ we are made TeÌ„ples of God And S. Basil sayth that whosoeuer renounceth the world is made as it were a vessel for the seruice of God and consequently must beware he be not polluted by sinful vse but carefully preserue himself as a thing dedicated to God least defiâ—ing his bodie againe which he hath consecrated to God in the ordinarie seruices of this life he be guiltie of sacriledge Behold S. Basil accouÌ„teth it Sacriledge not only if a man that is once coÌ„crated to God pollute himself by sinne but if he returne to prophane or as he speaketh to coÌ„mon and ordinarie coÌ„uersation 2. S. Bernard discourseth to the same effect applying the whole Ceremonie of the dedication of a Church to the consecration of a Religious man to God The solemnitie of this day dearly beloued Brethren is yours yours is this solemnitie you are they that are dedicated to God he hath chosen and selected you for his owne How good an exchange haue you made my beloued of whatsoeuer you might haue enioyed in the world since now by forsaking al you haue deserued to be his who is Authour of the world and to haue him for your possession who is doubtles the portion and inheritance of his And so he goeth-on applying as I said to Religious people the whole ceremonie which is vsed in consecrating Churches wherein as he sayth these fiue things concurre Aspersion Inscription Inunction Illumination and Benediction al which is performed in a Religious state Aspersion is the washing away of our sinnes by Confession by riuers of teares by the sweat of pennance Inscription made not in stone but in ashes signifyeth the Law which Christ the true Bishop and Pastour of our soules writeth with his fingar not in tables of stone but in the new hart which he giues a hart humble and contrite Vnction is the plentie of grace which is giuen to the end to make this yoake rot from the face of the oyle Illumination is the abundance of good works which proceed from Religion and shine before men that they may glorify the heauenlie Father and haue before their eyes what they may imitate Finally Benediction which is the conclusion of the whole Ceremonie is as it â—ere a signe and seale of eternal glorie fulfilling the grace of our Sanctification and bringing a most ample reward of al the good works which we haue done 3. Seing therefore the Consecration of a church built of lime and stone doth so liuely represent vnto vs the Consecration of a Religious soule to God from the same similitude of a material church we may take a scantling of the dignitie of a soule that is in that happie state We see what difference there is betwixt the house of God dedicated to his vse and an ordinarie house which is for the dwelling of men If we regard the material they are the same in both stones and morter and timber alike But the vse of them is farre different For in our ordinarie dwelling we eate and drink and sleepe and play and worke and bring-in our horses and cattle for our vse and we doe these things lawfully and there is no indecencie in it but if we doe anie of these things in a Church consecrated to God it is an irreuerence to the place and a sinne The same we may say of a Chalice that is hallowed for not only if we cast dirt vpon it but if we drink in it at table it is a great offence and so we find that the King of Babylon after he had vsed the vessel of the Temple of Herusalem at his board within few howers lost both his kingdome and life so great is the sanctitie of these things and people doe vsually make no other account but that there is something
nor wealth that he need seare the losse of it he hath no countrey out of which he can be threatned to be bannished he aymeth not at glorie so as to â—eare anie disgrace One thing you wil say there is to wit death but whosoeuer shal kil him shal not only not hurt or contristate him but shal doe him a great pleasure for he sends him thereby to another life which he desireth with al his hart and for which he doth al that which he doth And if we regarde honour a Monk is in greater honour then anie secular man For secular power hath manie that feare it and neuer a whit fewer that hate it But euerie bodie doth willingly and ioyfully reuerence a Religious man And oftimes it hapneth that people of meane birth they that haue been children of pesants or trades-men giuing themselues to this kind of Philosophie haue been so venerable in the eyes of al men that men of great qualitie haue not been ashamed to goe to their Cottages and conuerse with them with such signes of affection as if the verie speaking with them had been a singular fauour and fortune vnto themselues as in truth it was Thus discouâ—seth S. Chrysostome and much more copiously of this matter 4. And yet more largely in another Hâ—milie which he intitles A Comparison between a King and a Mâ—nk where he handleth this subiect so solidly and clearly that whosoeuer shal reade it wil find al that his hart can desire of this matter We wil only coppie-out a peece of it into this place A King sayth he ruleth ouer Citties and Prouinces and manie Nations A Monck commandeth ouer Anger and Enuie and Couetousnes Lust and the rest of the diseases of the minde hath his thoughts eleuated aboue al humane things And doubtles we haue more reason to account this man a King then the other for if the King himself be a slaue to feare and lust he is not the gouernour of the people but the things by which himself is gouerned whose dictamens he followeth A King makes warre against barbarous nations for the bounds of his Empire for wealth for riches A Monck fighteth against the Diuels whose assaulâ—s be more violent and their nature more noble and consequently the victorie more glorious and the intent of this warre is Pietie and the seruice of God Behold both their conuersations and you shal see a Monck conuersing with the Prophets learning the wisedome of S. Paul passing from Moyses to Esay from Esay to S. Iohn from S. Iohn to some other and by this meanes becomes like to them with whome he doth conuerse as it vsually hapneth A King passeth al his life-time with them who speake him fayre to his face and flatter him for their owne ends and doe nothing but vant themselues of their owne deeds A Monck watcheth in the night to speake with God to haue the companie of the holie Angels to delight himself in heauenlie things A man that is Gouernour ouer people and nations you shal finde at those times layd along in his bed and snorting not much differing from a dead man A King be he as bountiful as he can that which he giues is but gold a Monck obtaynes of God the spirit of Grace and corporal benefits also by his prayers and nothing is more hateful to the Diuels then the prayers of a Monck nothing doth terrifye them more and Kings themselues haue been often constâ—ayned to haue recourse vnto them as Achab to Elias Ezechias to the Prophet Esay Finally death is terrible to a King to a Monck it is welcome A King is alwayes in feare of death and therefore he hath souldiers for the Guarde of his bodie A Monck doth not only feare no man but guardes others yea whole citties as if he were a rampire vnto them Thâ—â— farre S. Iohn Chrysostome 5. To which for a Conclusion we may adde another consideration of the difference how they come to their seueral dignities For Kings are either borne vnto it and so come to their Kingdome by succession or they are chosen by voices which is more glorious of the two for to be borne to a Kingdome is fortune to be chosen is a signe of Vertue if so be that people haue regard to vertue in it Religious people arriue to this great honour neither by birth nor by humane election or grant but by the sole wil of God who chooseth them out from manie others and vouchsafeth to translate them into his familie and register them among his household-seruants For it is not humane wit â—r industrie or the suggestion of anie other man or natural strength wherewith we compasse these hard and difficult enterprises to forsake the world to ouercome the loue of our parents and kinsfolks to subiect our wil vnder such a continual yoake as this is Nature hath not so much strength nor ladders so high nor wings so strong as to carrie it to so high a pitch but whatsoeuer we doe in this kind is the worke of God as our Sauiour telleth not his Apâ—stles only but al when he sayth Yoâ— haue not chosen me but I haue chosen you And againe No man can come vnto me vnlâ—sse my Father doe not only cal or inuite and put him on but draw him How greatly therefoâ—e are we bound to God that hath so voluntarily and of his owne accord loued and embraced vs and made vs partakers of so great a good without anie desert of ours yâ—a rather when we did deserue the contrarie were wholy vnworthie of it specially considering that he leaues manie others that we may iustly say with the Prophet He hath not donnâ— so to eâ—â—rie nation nor manifested hâ—â— iudgements vnto them Great therefore is the dignitie of a Religious man not only in that he is chosen to so high a Vocation but in that so hiâ—h a Person hath made choice of him a person I say whose iudgement in our case is to be preferred not only before the iudgement of one nation casting a kingdome vpon a man but before the iudgement of the whole world and of al the men that are or euer were or euer shal be in the world 6. How great this difference is betwixt a Religious state and the dignitie of a King manie Kings and Princes haue testifyed by forsaking their Scepters and Princelie palaces and stooping to a poore cottage and a coorse garment and professing that they found more contentment and farre truer happines in that kind of life then they euer did in al the honour which the world doth so foolishly admire And among the rest we haue a rare example heerof in Saâ—tocopius King of Morauia in the yeare 900. who hauing been defeated in a battail against the Emperour Arnulphus forsaking his kingdome be took himself into the Wildernes where finding certain Moncks in the mountain Sainâ—â— he put himself into their companie liued with them some yeares in a
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
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
euen among the enemies of God's Church And these be the three Popes which hitherto haue been assumed to that dignitie out of the Order of S. Dominick 44. The Order of S. Francis hath had one more The first was Nicolas the Fourth in the yeare One thousand two hundred eightie eight and liued foure yeares in the Charge deseruing exceeding wel of al Christianitie by his diligence and care in performing al things belonging to his Pastoral function And among other things his carriage towards his kindred was memorable for he was wont to say that he owed them no more then he owed anie good man whatsoeuer And being rid of this household-bond as I may cal it he was the freer to attend to the common good of the Church and was careful in it for he appeased manie controuersies betwixt Christian Princes and brought them into league one with an other and recouered also by force some Citties belonging to the Church which had been vniustly vsurped by others And yet how vnwilling he was to be in honour he shewed long before by that which he did when he was made Cardinal by Gregorie the Tenth For hauing receaued newes of it by letters in France he wrote againe to the Pope as effectually as he could beseeching him to excuse him and in the meane time til a new command came he would not alter anie thing concerning himself And it is moreouer reported of him that he was wont to say he had rather be cooke of a Monasterie then Cardinal 45. Alexander the Fift followed not long after in the yeare One thousand three hundred and nine though the honour abided not long in him to wit some ten moneths yet in so short a time he gaue manie demonstrations of a deuout and noble mind For he depriued Ladislaus of his Kingdome a powerful King and a great enemie to Ecclesiastical libertie He was so liberal towards the poore not only during his Popedome but in al his former life that it is recorded that he was wont to say in â—east of himself that he was a rich Bishop a poore Cardinal and a beggar when he was Pope 46. Sixtus the Fourth was of the same Order placed in the Chayre in the yeare One thousand foure hundred seauentie and one and sate thirteen yeares a man rare for al that belongs to wit or learning or prudence in handling of businesses He shewed his zeale both in the warres which he made for defence of the Dominions of the Church and in setting-forth a nauie against the Turcks 47. The fourth that out of the Order of S. Francis hath been exalted to this dignitie is Sixtus V. he that holdeth the sterne at the time that we are writing this of whose life and actions we wil say nothing for the present least we may seeme to flatter him specially seing no toung can so wel expresse that which is in him as his owne liuelie presence He was charged with the Pastoral care in the yeare One thousand fiue hundred eightie fiue and this is the fourth yeare that he holdeth it 48. Besides these there be two other Popes of two other Orders to wit Eugenius the Fourth and Paul the Fourth Eugenius was of the Monasterie of S. Gregorâ—e in Alga in Venice of that Order which S. Laurence Iustinian liuing at the self-same time and famous for al kind of vertue did much illustrate He liued in the Pastoral charge neere vpon sixteen yeares hauing been promoted therunto in the yeare One thousand foure hundred thirtie one Of whom al Writers agree that he was diligent in the warres he waged for the Church graue and wise in peace liberal towards people of learning patient in occasions of wrong done him and a special Patron of Religious people granting them manie priuiledges and franchises and also great reuennues But his maister-peece was the breaking of the neck of the Councel of Basle which began to make head against the Pope's authoritie but partly by courage partly by his singular wisdome prudence he disappointed their designes called an other Councel first at Ferrara and afterwards translated it to Florence whither Iohn Paleologus Emperour of Greece came and acknowledged the Pope of Rome to be Head of the Church Paul the Fourth was not only a Religious man but Founder of a Religious Order of Regular Priests For first giuing ouer his Bishoprick of Theate he betooke himself to a priuate and solitarie life afterwards others that had the like purposes and resolution ioyning with him he began a new course of Religious discipline and professed it publickly in a great assemblie in S. Peter's Church in Rome togeather with them of his Companie in presence of the Clergie of that Church at the Tombe of the Apostles making the three Vowes which are common to al Religious people in the yeare One thousand fiue hundred twentie eight vpon the day of the Exaltation of the Crosse and from thence we account the beginning of this Order which since hath been very much encreased and doth dayly spreade itself more and more to the great benefit of the Religious themselues and al others Paul himself who was then called Iohn Peter Carasa was not long after made Cardinal by Pope Paul the Third and created Pope in the yeare One thousand fiue hundred fiftie fiue and sate foure yeares 49. These are the Popes which we find vpon record taken out of Religious Orders whose promotion doubtles is a great honour to that course of life not only by reason of the greatnes of that dignitie as I sayd before but much more for the vnspeakable benefit which the learning and sanctitieâ— and wisdome of so manie rare men hath brought to the Church of God in al Ages and in al kind of businesses as we see it hath Wherefore though there were nothing els in Religion this alone were sufficient to conclude that a Religious course of life hath deserued very much of al Christians and Christendome Of Prelats that haue been taken out of Religious Orders CHAP. XXIX TO the glorie which hath accrued to Religion by the manie Popes so often and with such benefit of the Church taken out of Religious Orders we may adde another degree of splendour not farre inferiour to the former arising from the like choice of other Prelats out of the same Religious discipline to no smal profit of Christianitie in al Ages We haue set downe the number and the names and the order of the succession of the Popes that haue been Religious but it is impossible to doe the like in rehearsing other Prelats because the number of them is without number neither do we find al their names vpon record and though they had been al registred it were not worth the labour to reckon them vp seuerally 2. For first if we speake of Cardinals Trithemius a careful and diligent Writer doth shew that of Benedictius only there had been til his time which was about a hundred
yeares since fourescore Cardinals whose names were extant besides manie others that were not knowne And I find that the Dominicans haue had thirtie and the Franciscans three and fourtie of their Order of other Orders there haue not been so manie yet most of them haue had some And wheras these men were chosen to this dignitie not in consideration of the noblenes of their bloud nor for their ambitious pretences but by reason of their long tryed and approued learning vertue and pietie it is no wonder that we may truly say they did not so much receaue as they did adde honour to the honour to which they were assumed For to omit manie others what a man was Cardinal Torq eâ—â—dâ— and Caâ—eâ—an and S. Bonauenture ancienter then them both and diuers besides whom we shal not need to speake of themselues hauing got so great renowne as the world knowes both by their learned pennes and noble actions 3. Much lesse shal we need to speake of Arch-Bishops and Bishops it is so euident that there haue been in a manner infinit preferred to these sacred degrees of Dignitie out of al ancient and moderne Orders S. Antonine a knowne graue Authour reckoned a hundred twentie fiue of S. Dominick's Order til his dayes adding that he nameth not al but rather few And least a bodie might think that it was the deuour disposition of those times which cast these dignities vpon them we can reckon in these last three-score and ten yeares wherof the memorie is yet fresh abâ—ue a hundred and foure-score Franciscans only that haue been Bishops which a man may iustly wonder at What shal I say of the Benedictins of whome alone Trithemius aboue mentioned hath collected to the number of aboue fiue thousand threescore and ten which no man hath cause to find strange considering that antienâ—ly the name of a Monck was so venerable that Bishops were almost euerie where chosen only out of Monasteries In so much that Sulpiâ—â—us relating of manie Bishops which had been elected out of the Couent which S. Martin founded he concludeth thus For what Cittie or Church was there which desired not a Bishop of S. Martin's Monasterie 4. Throughout al Greece it was so general a custome that to this verie day notwithstanding the Schisme in which they liue they consecrate no Patriarck or Bishop that is not a Monck In other Countries it was also very frequent so long as the Dignities of the Church were not so ambitiously pretended but cast vpon those that were farre from desiring and farther from willingly thrusting themselues vpon them vpon those I say that did rather indeed resist their promotion and decline it as a heauie burthen Who can expresse how beneficial the light of these men placed vpon a candlestick was not only to the people whome they had in charge but to other both people Pastours that learned to gouerne their flock by their forme of gouernment and example For where is it possible for men to learne the Art of Arts as S. Gregorie stileth the busines of gouerning of soules more exactly then in Religion For that which is now growne into a common Prouerb is most true that No man can profitably be ouer another that is not willingly vnder and hath not learned how to be so And doubtles the hardnes of the work requiring great forces no place is more apt to breed them or by daylie practise and exercise to encrease them then Religion 5. Innocentius the Fourth vnderstood this point very wel and accordingly it is recorded of him that he chose so often and so manie Bishops out of Religious Orders and chiefly from among the Dominicans that euerie bodie did wonder at him which though it were a great credit to the Order yet most of the Religious tooke it very heauily for diuers reasons and particularly because they found themselues bereaued of their principal and grauest Fathers And therupon their General Iohn Teuto laying open his owne and his whole Orders aggrieuance to the Pope in this behalf and earnestly beseeching him that he would from thence-forward leaue the Religious of that Order in the humilitie which they had professed the Pope made him answer in the words of our Sauiour that the candle is not to be hidden but to be set in the midst that it may giue light to the whole house and that the Maister condemned the Seruant that had hid his talent 6. Moreouer it is of no smal moment that these kind of people come not by stealth into the sheep-cote bâ—â— enter by the doore that is they hunt not alter these dignities vpon ambitious desire of honour or wealth but being lawfully called they obey the voice and commandment of God So that being chosen in this manner and bringing with them the vertue which is necessarie for the performance of their charge they must needs be both fit instruments for great matters and bring forth most plentiful fruit for the glorie of God by their industrie Witnes S. Basil and his equal in time and bosome-friend S. Gregorie Nazianzen Both their atchieuements are wel knowne to the world S. Basil's against the heretical Emperour Valens S. Gregorie's against the Arians the Macedonians the followers of Apollinaris and against Iulian the Apostate and once he ran hazard of his life because the seditious people began to throw stones at him while he constantly stood for God's cause 7. S. Iohn Chrysostome was not inferiour vnto them in vertue and constancie both against Gainas an Arian Prince and against the Empresse Eudoxia not sticking publickly in a Sermon which he made to cal her an other Herodias In a later Age S. Fulgentius was not behind in courage for himself alone withstood the storme which wicked King Trasimond had raysed against the Catholicks encouraging the Faithful and danting his aduersaties very much by his great learning and sanctitie and by the admirable eloquence of his tongue so farre that he was bannished into Sardinia yet parting with the great grief of al he prophecied that he should shortly returne and so it hapned For Trasimond dying not long after his successour Hilderick restored the Church to the former peace 8. And to come yet lower S. Anselme Archbishop of Canterburie came out of the same schoole of Religion and often shewed how much he had profited therin but particularly in his opposition against King Henrie of England who diuiding himself from Pope Vrban stood in Schisme against him and commanded that no Appeale should be made to Rome in al his Kingdome S. Anselme gathered a National Councel to deliberate vpon this busines and wheras al the Bishops and Abbots and Peeres of the Realme held of for feare of the King he alone with two others only whom he had wonne to himself by his authoritie stood for the Pope and voluntarily went into bannishment rather then he would yeald to vniustice 9. Wiliam a Monk of the
Cistercian Order may be rancked with these great men whom nothing could compel to vndertake the Bishoprick of Burges but the command of his Abbot and of the Pope's Legate both of them by shâ—rp letters willing him not to withdraw himself from that which was the wil of God In that dignitie he neuer put-of his Religious weed he neuer eate flesh nor remitted anie thing of his former obseruances but to his priuaâ—e vertues he added those which are proper to them that haue care of sâ—ules neuer câ—asing to feed his flock by publick Sermons and priuate conuersation and manie profitable decrees and lawes he maintayned continually whole troups of poore people at his owne charges he courageously withstood the King of France trenching vpon the Ecclesiastical liberties and stopped the fuâ—â—e of the Hereticks that raged in Guienne sending diuers of his Cistercian Monks to preach among them and when that would not doe gathering an armie by consent of the Pope and sowing a Crosse vpon his garment made himself in a manner commander of it and though he dyed before the armie marched yet there is no doubt but he assisted much more from heauen towards the victorie which not long after the Catholick partie wonne against their enemies And thus haue these Religious men and Saints behaued themselues in opposition against the enemies of God What haue they done in peace and calmer times as in a field more sutable for Religious people to trauel in their endeauours euer bending rather to peace and quiet And accordingly we find that in the quiet times of Christendome the vigilaÌ„cie of such Pastours hath been the more remarkable atteÌ„ding to feed their flock by example word and work so much the more gloriously and with greater effect by how much more their famous endeauours were euer coupled with admirable contempt of humaâ—â— thinâ—â— which vertue doth make them more pliant to the seruice of God 〈◊〉 others more readie to giue credit vnto them 10. Boniface about the yeare One thousand one hundred and fiftie borne of the bloud Royal and neer kinsman to the Emperour Otho the Third and so highly in his fauour as the Emperour was wont to cal him his Soule entred into the Order of S. Romualdus and hauing done pennance a long time in it he was moued by instinct of God to goe and preach the Ghospel to the Russians which the Pope agreed vnto and moreouer made him Archbishop of that Countrey notwithstanding which dignitie he altered nothing from his former rigour of Abstinence and hard cloathing but riding on hors-back barefoot the cold being extreme violent when he lighted his foot was frosen to the stirrop so that he could not pul it out but that he had some warme water brought him to bathe it in Which poore fashion of liuing brought-forth wonderful fruit in short time For coming to that Barbarous nation of the Russians beginning to preach the Faith of Christ to the King at first the King made account that he came to tel them some strange things whereby to get himself some releef but finding that he constantly refused the great guifts with which he had caused him to be presentâ—d and moreouer seing him passe through the fire without anie hurt he not only embraced the Ghospel togeather with his whole Kingdome but making his sonne his heyre he resolued himself to become disciple to S. Boniface and had effected it had not S. Boniface within a short time after been most barbarously slaine by the King's brother which hapned wel for him and according to an ancient desire which he had of suffering Martyrdome for Christ Which kind of examples are frequent in older times and yet of later yeares also there neuer haue wanted in the house of God the like burning and shining lights as Andrew Bishop of Fiâ—solâ— about the yeare of Christ One thousand three hundred and sixteen who being a Carmelâ—â— was put into that Episcopal dignitie much against his wil aâ— he euidently shewed because presently vpon the first notice that he heard that such a thing was in handling he hid himself in a Monasterie of the Carâ—â—â—sâ—â—s til in an assemblie of the Canons that had chosen him he was by God's permission discouered by the speech of an infant and at the self-same instant a child in a white garment appeared to him also bidding him not resist any longer the wil of God which was the occasion of his making Bishop and telling him there was an Angel appointed him for his Guardian to direct him in the performance of God's pleasureâ— He being therefore so euidently chosen not by men but by God we may easily imagin how he carried himself in his Pastoral function Among other things it is recorded of him that he was so louing and liberal towards the poore that he had al their names written downe in a paper could not behold them without teares His wisdome was such as besides the Decrees which he made in his owne Dioces he appeased with great dexteritie a domestical dissention which was risen in Bologna being sent thither to that purpose by Vrban the fift reconciling both parties and preuenting infinit danger which was coming vpon that cittie Finally much more is recorded of this man's vertue and sanctitie wherof we haue testimonie enough in the miracles which he wrought and in that he is Canonized for a Saint 11. What shal we say of Laurentius Iustinianus who hauing lead a Religious life for thirtie yeares togeather at last being charged by Eugenius the Fourth with a Pastoral function vsed al meanes and al entreatie and made vse of al his friends to decline it and when he could doe no more he admitted of it and handled it so that to al mens thinking nothing could be added to his wisedome in gouerning his zeale of God's honour his fortitude in withstanding great men and his care of the poore towards whome he was rather accounted profuse Insomuch that they write of him that both the people of his Diocese and strangers from forrain places had recourse vnto him as to an Angel sent from heauen and that as often as he went abroad people thronged after him to behold him 12. S. Antonine was his equal in time and vertue compelled to take vpon him the Chaire of Florence by the same Eugenius and shewed no lesse pietie and skil in gouerning then he hath shewed learning and erudition in his written Bookes It is written of him that he much reformed the Clergie of that Church and visited al his Dioces himself in person and in time of the sicknes like a good shep-heard did not refuse to goe to the infected as they lay raging in their disease to comfort and refresh them leading about with him a beast loaden with physick to minister vnto them finally that he was so profuse towards the poore that hauing but three loaues of bread in his house he gaue them to the poore though not without ful gaynes and
yet Infidels and shewed them the light of Faith and withal conuerted the whole Iland of Wâ—ght 9 And that which Wilfride began in Frizland Willebrord continued a Monk of the monasterie of Rippon in England and was afterward created Bishop of Maesâ—icht At the same time Swithbert bred-vp in the famous Monasterie of Landisâ—erne with eleuen others in memorie of the number of the Apostles went to the Saxons and is recorded to haue instructed an innumerable companie of them in the Faith of Christ and was afterwards made Bishop of Werda and did not cease notwiâ—hstanding to take great paines 10. Bonifacius also is renowned in this kinde and to this day deseruedly worshipped as the Apostle of Germanie He was borne in Scotland and led a a holie life a long time in a Monasterie to which his parents had offered him from the time he was fiue yeares old and being sent by Pope Gregorie the Second into Germanie he conuerted to the Faith of Christ Thuringia Fâ—â—sia and Hesse about the yeare One thousand two hundred and sixteen and that he might the better gouerne those whom he had instructed he was honoured with the Archbishoprick of Mentz though he receaued yet more honour by the crowne of Martyrdome 11. Willehard and Ludger out of the monasterie of S. Willebrord in France went into Franconia a prouince of Germanie about the yeare Eight hundred and begat manie children there to Christ and themselues endured a great deale of hardnes for his sake 12. Not long to wit some ten yeares after Ausgarius with three companions out of the Monasterie of Corby in the Wallâ—ns Countrey passed through diuers Provinces preaching the Ghospel in Denmark Swâ—dland Scotland and Greeneland with incredible fruit And â—ut 〈◊〉 the same Monasterie came Stephen who succeded Ausgarius in the haruest of Swedland and passed afterwards into the province of Helinghen and brought it wholy out of errour into the way of truth and lastly slayne by some wicked people there went to enjoy the crowne of Martyrdome 13. To whome we may adde Albus Abbot of Floriac a Monasterie which was built by S. Maâ—â—â—s in the possessions of one Florus Count as we find recorded for he tooke much paynes in dilating the Christian Faith in that part of France which is called Gâ—â—couâ—â— a man famous for his Eloquence and Sanctiâ—ie and the glorie of Martyrdome He liued about the yeare Nine hundred and seauentie 14. What shal we say of Adalberâ—us who when he was Archbishop of of Prague coming to Rome liued a long time a Religious life in the Monasterie of Mount-Cassino about the yeare Nine hundred and foure-score and then togeather with his brother Gaudentius a Monk also of S. Alexus in Rome went into Hungarie to preach the Faith of Christ where he met with King Geisa that had notice of his coming before from God and being entertayned honourably by him he conuerted al that fierce and barbarous people to the obedience of of our Sauiour and from thence going higher into Sarmatia preached the Ghospel to the Russians Latuanians Moscouites Prussians and chiefly to the Polacks and their King Boleslaus Finally in Prussia being by the wicked misbeleeuers bound to a stake and stuck with seauen darts while he stood gasping he gaue God thanks that he had at last vouchsafed him that fauour to dye for his sake which had long desired 15. Bruno also sonne to Lotarius Duke of Saxonie after he had lead a Monastical life in the Monasterie of S. Alexius in Rome was sent by Iohn the Nineteenth to the Russians about the yeare One thousand twentie fiue and reduced manie of that Countrey to the way of Saluation and to the end he might not want his reward for his seruice in that cause he was crowned with Martyrdome And about the same time Boniface Disciple to S. Romualdus trauelling into the same Countrey Russia conuerted the King the whole Kingdome sauing the King's brother by whom being barbarously slayne he watered with his bloud the Vinyard which he had planted 16. In the yeare One thousand and fiftie Humbert a Benedictin Monk being sent Legate from the Pope to Constantinople to conuince the Grecians of their Schismatical errours appointing a day of meeting with Nâ—â—etas confounded him in Disputation before the Emperour Constantin and forced him to burne the Booke which he had written 17. Otho in like manner a Monk of the Monasterie of Waburg a cittie in Germanie being in the yeare One thousand one hundred twentie fiue sent by Callistus the Second into Pomerania conuerted Prince Warcislaus and his followers and trauelling al the coast of Denmark the coÌ„fines of Poland wrought great conuersions and visited also manie Citties of Saxonie with great fruit 18. Not vnlike to him was Vicelinuâ— who not long after going out of France to the Wandals with foure Companions took incredible paynes for thirtie yeares togeather in al that Countrey instructing innumerable people in the Law of Christ and founded manie famous Monasteries there 19. And of Conuersions of the like nature wrought by Monks we might adde much more but for breuitie sake we wil descend to the Religious Orders which are of later standing for since they haue appeared in the Church of God businesses of this nature haue for the most part passed through their hands 20. The Dominicans haue had manie occasions of doing God great service in this kind and particularly about the yeare One thousand two hundred fourtie seauen we find that diuers of them were sent by Innocentius the Fourth to the Tartarians the chief among them being Ascelinus a holie man though for that time there came no other good of it but that which themselves reaped by the manie iniuries and incommodities which they suffered in that measure that it is a wonder that either their bodies or their harts were able to endure it Wherefore not manie yeares after they went in greater number and with better successe to the conuersion of Nations and trauelled manie countries where the light of the Gospel had neuer been seen with such abundant fruit that it was not possible as they write to number the soules conuerted by them specially in the Countrey of Cuma from which parts Benedict who was Superior of the rest of the Bretheren writing to their General relateth that manie thousands not only of the common soit but of the Nobilitie of the Countrey had receaued the Sacrament of Baptisme which may suffise for a taste of the fruit which that Order hath and doth dayly bring-forth in the Church of God there being whole Books extant ful of Relations concerning it 21. Of the Franciscans besides other times in the yeare One thousand two hundred and seauentie one Hieronymus Esculus was sent to Constantinople to treate a reconciliation of the Greek Church he that afterwards was chosen Pope and called Nicolas the Fourth And he had so good successe in the busines he went
in the Councel of Rhemâ—s he so palpably coÌ„uinced â—ilbert Parrâ—t a man that was also famous that he himself publickly coÌ„demned his owne errour He alone constrayned Henrie an other Apostate to flye one that had infected the Dioces of â—olause with his wickednes and was â—il labouring to infect it more and more but at last he was intercepted and delâ—uered-vp in chaines to the Bishop What shall say of his other iourneys to Mâ—â—an to Gâ—â—uâ— to the King of France al which he vndertook for affaires of great consequence to the Church and al of them with prosperous successe And in these iournyes who can number the causes which were brought vnto him or the concourse of people to and fro to his lodging pressing-in one vpon another Neither can it be imagined with what benefit he preached to the people what an infinit coÌ„panie he reclaimed from their wicked life how manie were reconciled by his meanes how manie drawne out of the iawes of the Diuel by the firie flames of Diuine loue which he breathed wheresoeuer he came But we may giue a guesse at it by that which is recorded of him that besides those that forsaking the vanities of the world betooke themselues to other Religious Orders he neuer returned home to Claâ—â—-vaulx but attended with a great troup of Nouices whomâ— he had driuen by his owne perswasions into the nets of our Sauiour and most câ—mmonly they were men eminent either for Diuinitie or Humanitie or for their birth among whome we find Henrie brother to the King of France and one Herucus of the bloud Royal. And so much of S. Bernard 31. The other whom I purpose to insist vpon is S. Vincent of the Order of S. Dominick whose labours haue extended so farre that it is a wonder that anie one man could goe so much ground as he hath trauelled preaching the Ghospel of Christ. For first in Spaine he went ouer al the Kingdomes of Valentia Catalaunia Aragon Naâ—arre and setting aside Galicia and Portugal where for certain reasons he came not he passed through al the rest of the Prouinces and euerie towne of them and almost euerie village Then coming into the kingdome of Ouiedo Daulphinie France Burgundie Normandie Preuence Aâ—uergne Gasconie Britanie Flanders and al Sauoy he went-vp into Italie came downe againe by Lombardie Piedmonâ— Genua al that coast and sayled to the Ilands of the Mediterranean Sea and being inuited into England by King Henrie his letters and an expresse messenger and a ship to waite vpon him he visited al that Iland and from thence went into Scotland and Ireland rested not only in the head-citties but passed as I sayd before to euerie towne litle village following the exaÌ„ple of Christ our Sauiour Who therefore but God aloâ—e can number the soules which he reclaimed from their vicious courses from the gates of hel how manie euil customes he rooted out of whole citties and countries what light and knowledge of heauenlie things he left behind him 32. We find recorded that he conuerted aboue fiue and twentie thousand lewes which Sect as in those dayes it raigned much he laboured particularly with great zeale to extirpate of the Saracens he coÌ„uerted eight thousand of Christians debauched that turned ouer a new leafe aboue a hundred thousand But it is more easie to reckon-vp the Countreys and Prouinces then the soules which he brought into the way of SaluatioÌ„ For they write of him that wheresoeuer he set his foot there followed presently a general repentace of their former offences a general reformation of manners dicing and blaspheming and periurie and other crimes yea idle sports and toyes were so layd aside that people did think no more of anie such thing and their contâ—ition deuotion and modestie was so great not only while he was present but for some time after that it did seeme a new Primitiue Church 33. Wherefore if Religion had had only these two subiects that had laboured 〈◊〉 the reformation of the world and deserued wel of the Church were it not a sufficient commendation and glorie vnto it But it hath had verie manie as S. Francis himself of whom we reade wonderful things in this kind S. Antonie of Padua S. Bernardine of Siena both of them not much or nothing at al inferiour to S. Vincent and others whom it were long to rehearse 34. And though these things doe turne much to the glorie and renowne of Religion yet nothing is more worthie of admiration and prayse then the conuersion of the New-found World which is wholy to be attributed to Religious people They were the first that carried the Ghospel into those Countreys they diuulged the Name of Christ there where it waâ— vnknowne and neuer heard-of before and cease not to this verie day to spread it stil further and further The first that vndertooke this charge were the Franciscan-Friars who also helped not a little to the finding-out of thâ—se Câ—untreys the names wherof were not so much as knowne before For when Christopher Columbus first treated with King Ferdinand of Spaine about that Voyage and had no great audience in regard that the thing seemed a noueltie and vncertaine it is sayd that two Franciscan-Friars helped the busines much both animating the King and exhorting him not to omit the occasion but to trye what would come of it Columbus therefore with certain ships which were granted him finding out the Kingdome of Mexico and returning into Spayne to bring the ioyful tidings of it presently some Priests of that Order shipped themselues for those parts about the yeare One thousand foure hundred ninetie three 34. About the same time to wit in the yeare One thousand fiue hundred Vasques Gama by order of Emmanuel King of Portugal finding a way into the West-Indies eight of the same Order of S. Francis eminent for learning and sanctitie were sent to preach the Ghospel And by little and little te Order multiplying in those Countreys they built manie houses in a short time and were diuided into thirteen Prouinces as they tearme them greatly aduancing the Christian cause euen to this day 35. The Dominicans not long after to wit in the yeare One thousand fiue hundred and fiue joyned themselves in the like busines and haue done manie famous things in those farre Countryes and after them the Augustin-Friars and lâ—sly 〈◊〉 Societie of IESVS at the request of â—oisâ— King of Portugal wâ—â— brought into the East-Indies by S. Francis X 〈◊〉 in the yeare One thousand fiue hundred fourtie one and few yeares after into the West-Indies by order of Philip King of Spayne and hath so taken it to hart that from that time it hath neuer ceased not only to instruct those that were Christians before but to preach the Ghospel farre and neere and spread it in places where it was not heard of as in Iaponie where though the Countrie be so large that it is said to containe about
discourse with a notable testimonie of Cassian who sayth that the promise which our Sauiour made of an Hundred-fold is fulfilled in the reward of the present honour which Religious people haue in this life These are his words Doe not they I pray you that serue our Sauiour faithfully most manifestly come by that Hundredfold grace by this that for his names sake they are honoured by great Princes And though they seeke not after humane glorie yet they are venerable euen in the afflictions of persecution to al Iudges and people in authoritie though otherwise their meannes might haue been perhaps contemptible euen to people of inferiour condition by reason of the basenes of their birth or seruil condition if they had remained in the world Which we may euideÌ„tly proue by the example of Abbot Iohn who resideth in the wildernes which bordereth vpon the towne called Lycus For being borne of very meane parentage he is growne so admirable to almost the whole world for Christ his sake that the Lords of this world who by reason of their gouerment are terrible euen to Kings and Princes doe honour him as their Maister and crauing answer from him from countries afarre-of doe commend the state of their Empire their safegard and the euents of warres to his merits and prayers Thus sayth Cassian To which we may adde that this is the truest and greatest honour of al the honours which are giuen in this life to men For when others are honoured in regard of their power or their wealth and riches the honour is not so much giuen to them as to their riches or their power in regard of some commoditie or reward which people hope froÌ„ them But in a Religious state where there is none of al this certainly whatsoeuer respect is done them cometh wholy from the beautie and vertue of the State itself In which kind there hapned a remarkable thing to Iohn Becanus a FraÌ„ciscan-Friar as we reade in their Chronicles He was held to be the learnedst man of his time and reading a publick Lecture of Diuinitie in the Pope's pallace euerie bodie had such an opinion of his learning that besides others of al sorts that came vnto him manie Bishops and Cardinals resorted to heare him and they were wont to rise-vp and stand bare as he passed through the schoole to his Chaire It hapned that he was made Arch-Bishop of Canterburie and continued notwithstanding his Reading and then none of the Cardinals would stirre for him because before they said they honoured Vertue in him wherin they acknowledged themselues to be his inferiours but now they might be thought to honour him in respect of his dignitie wherin they were aboue him 11. True honour therefore is that which is grounded in Vertue and in the State itself and this is the best and solidst foundation For if Religious people suffer sometimes by slanderous and reproachful reports and speaches it is but seldome and hapneth not only by malice of the Diuel that opposeth them but by permission of God to exercise our vertue to encrease our crowne to make vs conformable to his Sonne who foretold his Disciples as much and in his Disciples al others If they haue persecuted me they wil persecute you and giueth this reason because the seruant is not greater then his maister as who would say he that wil be my true Disciple and true seruant must vndergoe the like 12. Wherin we may behold the wonderful wisdome of God and his prouidence ouer vs disposing so that wheras the excellencie of this state is apparent to most men and honoured by them as it deserueth he would not but that there should be some who should not see it but be crosse sometimes to Religious people to the end we and others might benefit ourselues by it For if al should set Religious people at naught no bodie could haue anie benefit by vs if al should loue and cherish vs it would also turne to our great preiudice In the one therefore God had an eye to our good in the other to the good of our neighbour and tempereth both so that our life according to the saying of the Apostle might maâ—ch as it were by certain steps and degrees by glorie and ignobilitie by inâ—ainte good report we ourselues as vnknowne and yet knowne aâ— seducers and yet people of truth And yet though we ought to be thus armed on the right hand and on the left that which we haue savd and proued remaineth vndoubted that euen the world doth honour this State aboue Kingdomes and Empires Lewis sonne to King Charles of France vnderstood it wel whome we mentioned before For abandoning the inheritance of so rich a kingdome and entring among the Franciscan-Friars as â—e had much and long desired one of the Friars of the same Order coming vnto him to congratulate him among other things sayd that he had that day highly honoured the Order by his entring into it but Lewis replyed Yea rather I am this day more honoured by this Habit. The end of the Second Booke THE THIRD BOOKE OF THE HAPPINES OF A RELIGIOVS STATE THE PREFACE Of the pleasantnes of a Religious course of life and the impediments which are wont to occurre therin by example of the Children of Israel going out of Aegypt IN the deliuerie of the Iewes from the Seruitude of Aegypt and their long and laboursome peregrination to the desired Land of Promise God anciently shewed vs a perfect patterne of the whole course of a Religious vocation and this our happie state is so natiuely expressed and as it were drawne to life by that admirable and famous work of al the works which God wrought for the benefit of that people that so farre as carnal things can expresse the spiritual outward things which are farre inferiour declare the inward it could not haue been set forth in more natural of liuelie colours Which diuers of the holie Fathers and particularly S Bernard doth obserue in one of his Sermons discoursing of this whole mysterie as if al things had hapned to them in a figure and shadow the fruit substance had been wholy communicated to vs. There sayth he the people was brought out of Aegypt here a man is drawne out of the World There Pharao heer the Diuel is vaquished there Pharao his chariots are ouerturned heer carnal secular desires which warre against the soule are ouerthrowne they in the waues these in teares they are brackish these are bitter and I verily think that when the Diuels happen vpon such a soule they cry out Let â—â—fly Israel because God fighteth for thâ—m Thus sayth S. Bernard and much more to the same purpose 2 Let vs therefore following so good a leader acknowledge according to the grace which is giuen vs in this benefit bestowed vpon the Iewes as in a picture a farre greater benefit bestowed vpon ourselues For if in the cleare light wherin by the
giue special aduise to roote out this common errour which raignes so much among men who because they make account that libertie consisteth in doing what they list wil haue euerie bodie liue as he pleaseth and doe what he thinks good and sayth It is a most false supposition because to liue according to law is not slauerie but safetie 3. Plutarch an excellent Moralist writeth to the same effect that they that of children come to man's estate if they be wel aduised ought to make account that they haue not shaken off but changed their Tutour For in steed of a man whom they hired before with wages or bought with their money they haue now a Diuine gouernour of their life to wit Reason and to obey it is to obey God and they that obey him are the onlie free-men For they only liue as they list who haue learned to desire what they ought Vnreasonable thoughts and fancies are but a shaddow of false libertie and bring much repentance 4 Seing therefore Heathen Philosophers could discouer thus much we haue much more reason to perswade ourselues the same in regard that the properties of our nature which they could not so wel diue into doe leade vs vnto it For if Man by nature had no Superiour he might lawfully liue as he list himself and it were natural for him to doe so and doing so he should liue a pleasant life and without it be miserable But seing we haue God aboue vs who created vs and to whom consequently by the lawes of Nature we are subiect our owne natural inclination leades vs to subiection to so Soueraigne a Deitie to serue him and to humble ourselues and al our actions vnder him S. Augustin teacheth this expresly and to proue it groundeth himself in the commandment which God layd vpon our first father Adam to abstayne from the forbiddē fruit In which precept sayth S. Augustin Obedience is commended vnto vs which vertue in a reasonable creature is as it were the Mother of Vertues and preseruer of them seing the nature of it is to make it beneficial to be subiect to God and pernicious to doe a man 's owne wil and not the wil of him that created him 5. But some bodie wil say What freedome hath Man if he be tyed alwayes and in al things to doe the wil and commandment of God This is our freedome not to gouerne ourselues after our owne fancie but voluntarily to embrace the wil of God voluntarily to performe it Stocks and Stones and brute Beasts and al things are gouerned by God's direction but because they haue no knowledge of it they cannot voluntarily apply themselues to follow it which makes also that they are neither capable of merit nor reward 6. This perswasion therefore and desire of being Maisters of ourselues and Lords at our owne pleasure being taken away the matter is not so great whether God gouerne is immediatly by himself or by Substitutes specially seing he alwayes gouernes vs so by others as himself also assisteth and directeth both them and vs in his wil and pleasure So we see in Citties and Kingdomes al the labour is to bring them to acknowledge the King their Soueraigne When they haue once acknowledged him it is alone to them whether he deliuer his commands in person or by his Officer And consequently it is euident that as natural as it is for Man to be subject to God and to Reason which is as it were a raye of light proceeding from God so natural is it for him to be subiect to another man in place of God and if it be natural it cannot be payneful or troublesome but must necessarily be both easie and pleasant 7. And if we wil yet more particularly reflect what it is that casts this mist before the eyes of some we shal find that it is because they cōfound seruile obedience or subiection with this which is honourable and free drawne into errour by an outward kind of resemblance which is betwixt them and therefore attribute the difficulties and the odiousnes of the one to the other We must therefore informe ourselues of the mayne distance which is betwixt them in regard both of pleasure and dignitie And we may take our information from Aristotle who telleth vs that there be two kinds of gouernment one of a domineering fashion the nature of it is that a Lord of this humour aymes chiefly directly at his owne benefit regards the benefit of the subiect but accidentally as the benefit of the subiect redounds to him also the other is Oeconomical as a father gouernes his children a man his wife in which contrariwise the Superiour attends directly to the benefit of the subiect to his owne accidentally because it falleth out so that the self-same is beneficial to himself as the Maister of a ship or Pilot as such doth first chiefly take care for the safetie of the passengers and of his owne accidentally because he is also a passenger These are Aristotle's owne words And Plato hath the like discourse of a Common-weale As a shepheard sayth he in as much as he is a shepheard attendeth to the benefit of his flock and not to his owne for his busines is to see that that which is in his custodie be rightly ordered So he that hath the gouerning of men aymeth at nothing but the good of them that are vnder him By which we may easily see vnder which of these kinds a Religious State is to be ranked 8. And it is the more apparent because not only the power which is in force among Religious people but al the power which Christ our Sauiour hath left in his Church tends to the benefit not of him that hath it but of the subiect Which our Sauiour himself who is Authour of this power gaue vs to vnderstand in these words The Kings of the Gentils ouer-rule them and they that haue power vpon them are called Beneficial but you not so but he that is greater among you let him become as the yonger and he that is the leader as the wayter Vpon which words S. Bernard writeth thus to Pope Eugenius This is the forme giuen to the Apostles domineering is forbidden they are bidden to minister and it is commended vnto them by the example of the Law-maker who presently addeth I am in the midst of you as he that ministreth And the same S. Bernard in an other place likeneth this kind of authoritie to the power of a Steward or a Tutour For the farme sayth he is vnder the Steward and the Yong-maister vnder his Tutour and yet neither is the Steward Lord of the farme nor the Tutour Maister of his Maister And addeth Be thou therefore ouer others so as to prouide to aduise to take care to preserue be ouer others to benefit others Be ouer others as a faithful Seruant whom the Maister hath appointed ouer his familie
generation wil be in vayne in them that doe not marrie and yet Nature hath giuen it vs and God hath so appointed and no man that is wise doth anie thing in vayne This is the argument both of ancient Hereticks and of those of our dayes that maliciously oppose and cauil at the wholesome continencie with which the holie Church is so much honoured and stored We must therefore make the same answer which we make to hereticks to wit that whatsoeuer is instituted for the good of the whole kind is not idle or in vayne though in some particulars of that kind it hath not the effect if in others it haue We see the like in most natural things for in al kinds of fruit and herbs there comes a great deale of seed which is neuer sowen rather a smal deale of it is vsed to that end and yet no man euer accused Nature for it as if it had made it in vayne And we may say the like of man though in man there is yet a further thing for Continencie in this kind being free and voluntarie and in euerie bodies power to practise or not to practise it it was not fit that Nature should determine it but the wil of Man neither that we should be borne so but that we should out of reason and iudgement embrace it Wherefore it was fitting that al should equally haue the power by nature both they that would vse it and they that for the Kingdome of heauen would refâ—ayne the vse of it And this is answer enough to this point 6. But we haue an other reason stil to deale with not altogeather vnlike this which we haue now confuted of some that are not sollicitous for â—he continuance of the whole world but of their owne House and Familie And therefore if their onlie sonne or onlie daughter make choice of a Religious State they lament and mourne and which is worse they repine at it as if their whâ—le Familie should be quite rooted out And to say the truth it is but a foolish and impertinent kind of grief For which is more to be stood vpon the sanctitie of a Sâ—ule or Posteriâ—ie And what good is there in posteâ—itie If they feare they shal want an heyre vpon whom their lands may descend first they haue a world of kindred and perhaps more then enough secondly there wil neuer want poore people in whom they may make Christ their heyre vpon farre better conditions then their owne child For one man that is heyre to an other that is dead cannot requite him that made him his heyre but Christ our Sauiour doth then most of al recompense a man with rewards eternal Moreouer what would they doe if that onlie sonne of theirs haue no issue For so their line would fayle and which is more to be lamented without thanks and without reward Which argument S. Hâ—erome doth chiefly insist vpon when he perswadeth Furia not to marrie Dost thou feare the liâ—e of Furia shal fayle and that thy father shal not haue a little one of thee to creepe in his breast for al that are married haue children It is ridiculous to hope for certain that which thou seest manie haue not and manie leese it when they haue it To whom shalt thou leaue al thy riches To Christ who cannot dye What heyre shalt thou haue Hâ—m that is thy Lord. 7. But to grant that it is happines to preserue a man's Familie how smal how short how farre inferiour is it to the happines of a Religious life For not only particular men but whole Families dye and once come to an end and though they continue neuer so long yet in time they must needs decay and aâ— last be wholy extinguished Seing therefore they aâ—e subiect to so manie casualties is not he a verie foole that shal feed himself with hope that his issue shal alwayes continue and moreouer striue so much that it may continue as to oppose himself to the Counsels of God and endeauour to alter and hinder them 8. Finally how doth this extrauagant desire of continuing a descent become a Christian for in a Heathen and Infidel it might be perhaps more tollerable For as Aristotle writeth the reason why men and beasts haue a desire of issue ingrafted in them is because sayth he al things couet to be alwayes and alwayes to continue but because they cannot in themselues compasse it being subiect to dye they labour to compasse it at least in their owne kind in which they seeme after a manner themselues to continue so long as a part cut of from them doth continue What force hath this reason in the light of Christianitie wherin we haue so certain a promise of an Eternitie in our owne persons both in bodie and soule that we need not seeke that in others which we shal haue in ourselues And this is that which Nature chiefly desires But the miserie is that most men doe not gouerne themselues according to this Diuine light but suffer themselues to be lead by Sense and their natural inclinations which I must needs confesse is a most corrupt and most dangerous proceeding Against the feare of some that they shal want necessaries for their bodie CHAP. XXVII LEt vs preuent and cure if we can their feare also that mistrust least if they forsake al they shal not haue wherewithal to passe their life Of which feare what can be sayd more proper then that which is in the Psalme And they spoke euil of God and sayd Can God prepare a table in the desert S. Bonauerture in his Apologie for the poore reduceth al this difference to two heads and sayth it proceedeth either of Infidelitie as in them that doe not beleeue that God hath care of what hapneth among men at leastwise not of them in particular or it comes out of Pusillanimitie which is euer coupled with a slacknes in the loue of God and an earnest loue of ourselues wheras they that frame a right conceit of the goodnes and prouidence of God cannot doubt but that God hath more care of their life then they themselues 2. Whervpon S. Augustin sayth A iust man cannot want daylie food seing it is vritten Our Lord wil not kil the soule of a iust man with hunger And againe I was yong and became old and haue not seen a iust man forsaken nor his seed seeking bread And our Sauiour promiseth that al things shal be added to them that seeke the Kingdome of God and the iustice thereof and wheras al things are God's he that hath God can want nothing if he be not wanting to God So when Daniel was by the King's commandment shut-vp in the Denne of lions God sent him his dinner and among the hungrie wild beasts the man of God was fed So Helias was maintayned in his flight the crowes ministring vnto him and the birds bringing him meate in time of persecution S. Hierome sayth