The English nvnne being a treatise wherein (by way of dialogue) the author endeauoureth to draw yong & vnmarried Catholike gentlewomen to imbrace a votary and religious life / written by N.N. Hereunto is annexed a short discourse (by way of conclusion) to the abbesses and religious women of all the English monasteries in the Low-countreys and France.

THE DIALOGVE.

COSMOPHILA being sent ouer into the Low-Countreyes, by her Father Orthodoxus (as is before de∣clared) with instruction, and or∣der to bring backe her sister Cae∣lia into England; and now safely arriued at Belgiopolis, meeting with a Reuerend Man ••n the street, courteously saluteth him in this manner.

Cosmophila.

Reuerend Syr, God saue you. It seemes by your habit, that you are a Clergy-man, and so in likely hood the better able to satisfy my demand. I am a Stranger, and an English woman, and but at this very houre arriued, with my Seruants, to this Noble Citty of Bel∣giopolis. My desire is, that you would be plea∣sed to direct me, vnto the Monastery of the English Nunnes in this Towne.

The Confessarius.

Gentlewoman (and it should appeare by you•• attendance, of Worthy State and Condition I will not only satisfy your request, but wi•••• my selfe conduct you to the Monastery: for am the Confessarius to the Religious and ver∣tuous women of that House. Therefore, if 〈◊〉〈◊〉 please you, let vs go together, for it is clo•••• by. This is the Monastery. Come in, and re•••• your selfe a while in this roome, till I sha•••• send for the Lady Abbesse vnto the Grate t•• speake with you, and entertaine you accor∣ding to your worth. And loe, where she ap∣proacheth.

The Abbesse.

Is there any one here, who would speak with me?

Confessarius.

Yes Madame: For as I was passing through the Streets, I ouertooke this worthy Gentle∣woman, a stranger, and English (as she sayth) by birth. She desired me, to shew her this Re∣ligious house; but what the cause of her com∣ming hither is, or why she is desirous to see this house, I know not. Noe doubt she will acquaint your Ladyshippe with her Moti∣ues thereof.

Abbesse.

Gentlewoman: Are you the party, that would speake with me? Yf it please you then, you may relate your busines.

Cosmophila.

I am. And herewith I am to make knowne vnto you, that I haue a Sister in this your house, called Caelia, whom I would gladly see; And to her I shall impart all the particulars of my long, and tedious iourney.

Abbesse.

I will send for her, to come vnto you pre∣sently. And heere she commeth: Sister Caelia, ••now you this English Gentlewoman who you ••ee on the other syde of the Grate? She sayth, ••e knoweth you.

Caelia.

O God! It is my Sister Cosmophila (for we ••oth had one Father and Mother:) deare Sister, ••ow do you? How do our parents? Are they health?

Cosmophyla.

Most louing Sister, how glad am I to see ••ou? Our parents are in good health of body;

But our only good Brother Monadelphus (for you know we had but one, and therefore we were vsually for many yeares accustomed so to call him) since your departure out of En∣gland, is dead, (to the inconsolable griefe of my Father and Mother) though I trust he liue with Christ Iesus in Heauen. And his death is the only occasion, why my Father hath sent me vnto you: With the cause wherof, seeing this Religious Lady is in the end to be acquain∣ted, I thinke it conuenient to declare it in her presence; though from others I would haue the matter concealed. But must in the meane tyme, this vnkind, or rather enuious Iron∣grate (through which I only yet but see you) must it (I say) barre vs from mutually imbra∣cing one another, now after my wearisome iourney, of so many miles, both by sea and land?

Abbesse.

Mistresse, it shall not: you shall haue free ac∣cesse to come in, to speake, & conuerse with your Sister: Our house is not of that seuere disposition, as to forbid that familiar consola∣tion of Sisters, which euen Nature, and all morall Ciuility warranteth. Neuerthelesse you do prudently, to acquaint me with any priuate busines, which may passe betweene you and your Sister, for it is the custome of our house (as also of other Monasteryes) that no particular discourse of moment shall passe betweene any of our Sisters, and Strangers

(how neere soeuer they be in kindred) with∣out the priuity of the Abbesse, or of some other appointed by her order. Therefore come with me, I wil take you into a retyred place, where not any shall be present, but this our Reue∣rend Father Confessarius (to whome is ordina∣rily made knowne the greatest busines of our house) my selfe, you, and your Sister Caelia. Well: Now heere you are; You may free∣ly impart the occasion of your comming, to your Sister, and so to vs both.

Cosmophila.

Well then Good Sister, let me first salute & imbrace you. Now touching the busines, this it is: Take notice, that, as I haue abous tould you, our only Brother is dead; In regard hereof my Father hearing, that as yet you haue not made any Vow of a Religious lyfe, nor yet in conscience stand obliged to any such spiri∣tuall course, you being only in your Nouice∣ship; He is desirous therefore, that you returne presently into England with me; for his mea∣ning is (through want of heyres-Male,) to deuyde his liuing betweene vs, which, to speake sparingly, is two thousand pounds yearely; himselfe as you know well, being a knight (if so I may deliuer it with modesty) of good place and ranke. He wrote to you some moneths since about this busines, but it seemes his letters did miscarry; and therefore he was the more willing to send me vnto you, to persuade you to satisfy herein his iust

desire: Therefore seeing we are Sisters in Na∣ture, I hope you will beare to my speaches a Sisterly, and listing eare. And since you are the elder Sister, my Father commanded me to tell you, that vpon your mariage, he will be∣queath to you at his death the better part, or moity of his state and liuing. This is the Te∣nour of my message, and it is warranted with such strong Reasons and Motiues, as that I cannot be persuaded, but that you will con∣forme your selfe to our Father herein with all promptitude and readines of Resolution; and that you will within few dayes prepare your selfe for your returne with me into England.

Caelia.

O deare Sister, you could not haue brought me a more distastfull and vnpleasing message, then this: I am most sorry that our Brother is dead (and yet we all must once dye,) but that his death should be the occasion of my forsa∣king my intended (and now entred into) course of life. I infinitly loath. Therefore O most mercifull Redeemer Iesus Christ (to whom I am allready deuoted in soule, neuer to es∣pouse any but thy selfe) heere vpon my knees, I most humbly beseech thee, euen by the force of thy bitter passion, so to strengthen & fortify the weakenes of my Sex with thy al∣ouercomming grace, as that neither the ghost∣ly Enemy of mans Soule, nor any temporary or vayne Allectiues, or Motiues may be of strength to worke so vpon my iudgment, as

euer to beare me from the station of my pre∣sent Resolution, to imbrace a Monasticall & votary lyfe. O Good God; of whom it is said, That thou a 1.1 choosest the weake to confound the strong; arme my imbecillity with thy succur∣rency and help, to subdue all assaults, which either the Enemy, or the World shall be able to plant against me.

Abbesse.

Ryse vp deare Sister Caelia; you haue spoken well; and I assure my selfe, God will not be wanting with his grace towards you. For he neuer forsaketh that party, who putteth his trust in him: for we read: b 1.2 God is a tower of strength from the face of the Enemy.

Cosmophila.

What Sister? Must this be the message, the which I must returne from you to your Fa∣ther? Where then is your obedience to your parents? It seemes it is wanting; & yet I haue heard learned Clarks say, that * 1.3 Obedience is better then Sacrifice. Can it be an effect of a Re∣ligious lyfe, to cast of that duty to our parēts, which the Religion of God commandeth vs euer to beare? Is it not one of the precepts, im∣posed vpon vs by God himselfe: Honour (* 1.4 thy Father and Mother, that thy dayes may be long vpon earth? Therefore good Sister, recall your selfe, and cast an eye of introuersion vpon your owne actions. And let both you and me euen

meditate (according to our Fathers desire) of Husbands (of Husbands I say) the very sound of which word is so gratefull to our sex. And let vs both remember, that since we are borne to liue in this world, we are for the tyme to be louers of the world, and to be partakers of the Honours therof; as to haue our Coaches, our Attendance, braue and rich Apparell, to liue at London, and the lyke.

Caelia.

O how do your words wound my poore hart with griefe! And why do you cast an as∣pertion of disobedience vpon me? I honour my Father, and Mother; yet I honour my Sweet Iesus more. My Father gaue a being to my body in this world; God is the supreme A∣gent, giuing a creation both of my soule and body: My Father intreats, but God out of his ir∣resistable power, commands: My Father pro∣miseth temporall lands, and preferments; God promiseth me an eternall & heauenly King∣dome: Briefly, my Father hath maintained me being once borne, with necessaries to my lyfe: God (being borne) hath redeemed me (being borne) with the effusion of his most pretious bloud, and euer since hath fed and nourished my soule with the celestiall iuyce of his Grace-bringing Sacraments. Why then should my Soule be so trayterous to his diuine Maiesty, and so hurtfull to it selfe, as to preferte a temporall Father, before a diuine Father? Not: For in this sense my carnall Fa∣ther

ceaseth to be my Father; and heere are iustifyed those words of our Sauiour: Call c 1.5 no man Father vpon earth; for one is your Father, which is in Heauen. Now, as for your sensuall allurements of a Husband, of Coaches, rich appa∣rell, and such like vaine toyes (for the loue I be are to my deare Redeemer) I contemne them all.

Cosmophila.

Well Sister, I grieue to find you so strongly enthralled to your owne Iudgmēt; Therfore the more easely to reclayme you from your setled Obstinacy (pardon me for vsing towards you so vnkind a word,) I will be content, you shall continue in this your Resolu∣tion, if so I cannot giue you sufficient Rea∣sons for your alteration thereof: Only I ex∣pect, that force of Reason (once being discer∣ned) may take place in your Soule, and that it may be of strength to voyd it of all partia∣••ity of Iudgment. Therefore, Sister, you must call to mynd, that it was first your extraordi∣nary and impatient desire of taking this your intended course, which extorted (and as it were wrunge out) a consent from my Fa∣ther and Mother, for your comming into these parts. For I haue often heard my Father talk of the dangerous state of a Religious life; and how it is beset with many difficulties; though the state of Religion, as it is meerely considered in it selfe, and abstracted from those difficulties, he euer (as being a Catho∣like)

did much approue and reuerence: Ther∣fore I will make bold, with the good licence of your Lady Abbesse, and Confessarius heere, to relate to you (so far as my weake memory will serue) diuers of my Fathers speaches, an he discoursed often with my Mother, tou∣ching this subiect.

Abbesse.

We giue you free liberty therein, hoping that our Father Confessarius will lay open and display the weaknes of all your Reasons ane Motiue impugning a Religious life; which point being once performed, will much for∣tify your Sisters allready imbraced Resolu∣tion: and truly I partly feare by your ouer••u∣res and secret dislike of a retired course of lyfe that those words vsed by our Sauiour in the Gospell to the two Sisters (it so a woman may without ouermuch boldnes, alledge passages of Scripture) may in part be verifyed of you and your Sister: Martha, * 1.6 Martha, sollicita ••••¦erg a plurima, Maria optimam partem elegit quae non auferetur ab ea. Cosmophila, Cosmophila, you la∣bour much about these worldly aduance∣ments; but your sister Calia hath chosen the best part, which shall not be taken from her.

Cosmophila.

Well then. My Father (who you know i•• a Schollar, and was an Vniuersity man for many yeares) did much insist in the difficul∣ties

and austerities necessarily accompanying a Religious lyfe; as much fasting, much praying, rysing in the night, Obedience to the Superiour, Po∣uerty, perpetuall Chastity, and the like; Things most aduerse to mans nature, and such, as they beget an horrour in the mynds both of men and women, from vndertaking so rigid a course of lyfe. To the vndergoing then of these vnsupportable burdens, you tye your elfe (good Sister) if so you prosecute your lately begun state: Therefore I hould it more secure both for your soule and body, rather to withdraw back your foote in tyme, then to goe on forward, and in the middest of your dangerous iourney to faint, and to say secret∣ly to your soule: O that I had not entred into this ••horny way of Religion, but had liued a good Catho∣like in England.

Confessarius.

Women out of their want of reading, and specially young Nouices (such as our Sister Caelia is) are perhaps not able to solue all the obiected Arguments, made by sensuall men against a votary lyfe: Therefore I being the Confessarius to this vertuous Monastery, hould ••t my duty and function, to refute all such vr∣••ed Reasons. To this then your first obie∣ction I say; I yield, that the votary lyfe hath ••s difficulties; but these difficulties proceed ••ot from the nature of the lyfe it selfe; but ••ur owne corrupt flesh, not subiecting it selfe ••o Reason, is the cause of them. For certaine

it is, since a strict seruice of God, is sortable t•• Reason, that therefore this seruice is pleasing to a Man of Reason: I further answere, tha•• there are two things, which much sweete the paynes of a Religious lyfe. First & prin∣cipally, the Merit therof; the subiect of which Merit is, the enioying the eternall felicity o•• Heauen. So true is that saying in Scripture d 1.7 The Passions of this tyme, are not worthy of th•• glory to come, which shalbe reuealed vnto vs. And vpon this ground we read, that S. Ignatius th•• Martyr had iust reason thus ioyfully to cry out in these fiery words: e 1.8 Let fire the Cross deuouring Beasts, the cutting of my body asunder, i•• breaking of my bones, the dissipation of all my mem∣bers, the distraction of all my body; Yea, let all th•• scourges and torments of the Deuill come vpon me, that I obtaine Iesus Christ. But what are all th•• afflictions incident to a Religious lyfe, to be compared for the enioying of Christ, to the Torments, so earnestly thirsted after by thi•• Blessed Martyr? Since these afflictions can b•• but short, whereas the enioying of Christ for euer; and certaine it is, that nothing (i•• compare of Eternity) is long, which is mea∣sured with the yard of tyme.

The second thing, which much less nei•• the apprehension and feeling of Monastica austerities, is the internall comfort, and consola∣tion, with which God doth oftentymes vi•• his seruants, to make them more couragious•• hould out in their begun conflict. And th•• in the sweetnes of this spirituall Wyne, taste by the seruants of God, all the sowry acc••∣dents

belonging to a Monasticall Lyfe, are wholy absorpt and drowned. Hence it is, that our Sauiour sayth: f 1.9 My yoake is sweet, and my burthen light. And God the Father thus ••ollaceth a man for Iustice sake; g 1.10 I am with him in his tribulation Finally, the Apostle out of his experience in tasting of Gods most com∣fortable hand in the throng of his troubles spent in the seruice of God, thus bursteth forth: h 1.11 I am replenished with Consolation, & do exceedingly abound in ioy, in all our tribulations. What say you now Cosmophila? Are the asperi∣ties of a religious Lyfe such, as they are not much sugred by God, for the better suppor∣ting and bearing of them? These passages and testimonies alledged by me, are the Written Ward of God: Either they are true, or God in his holy Scripture (which God forbid, that any Christiā should so dreame) is false. But if it please you, you may passe to your next ima∣ginary bug-beare (seruing only to affright Children) against a votary and virginall life.

Cosmophila.

Indeed (Good Syr) I cannot deny, but that these two spirituall Medicines (so to call them) are able much to aswage the paynes endured in Religion. But seeing it is your pleasure, I should proceed further in my Fa∣thers former discourse of this Subiect, I will. The next point then, of which he would of∣ten speake is this, that if all men and women should become Religious, then the world

would (contrary to Gods preordination therein) soone perish, and be brought to an vtter dissolution; and that ech Gentlemans particular house and family should instantly decay; since by this meanes the expectation of all posterity (marriage, and conuersation betweene mā & woman being wholy taken away) would presently fayle.

Confessarius.

It seemes by this Obiection, that your Fa∣ther is a Schollar (as you said aboue,) and hath borrowed it out of the writings of S. Austin; who relating this very reason to be much vrged by certaine ancient Heretiks in disproofe of a Religious lyfe, doth answere the Argument in these particular words: i 1.12 Would to God, all men would do so (to wit, that men and women would liue a single, chast, and vnmaryed lyfe) then the Citty of God would be sooner filled, and the end of the world would hasten on. Which answere is most warrantable; since it were far better, that the Kingdome of God should presently come (which we daily beg in our Pater noster, and haue beene taught to beg the same by our Sauiour himselfe) then to produce & draw out our dayes in this vn∣certainty and confusion of dangers. Though this answere be very sufficient, yet S. Ierome giueth another solution hereto no lesse forci∣ble, in this manner; Feare not, lest all be Virgins; k 1.13 Virginity is a hard thing, and therefore rare, be∣cause it is hard; Which answere taketh its

strength from that sentence of Christ deliue∣red of Virginity: l 1.14 Not all receaue this word.

Now, whereas some may boldly reply (which perhaps, Cosmophila, you in modesty and bashfulnes forbeare to doe) that the dis∣parity of sex, and the faculties of generation would be but fruitles, and in vayne, in such persons who will not marry, and vse the act of generation; and that hereupon, it might seeme to follow, that God, and Nature should worke in vayne (which were most impious and absurd to maintayne) in giuing both the Sexes those different faculties for generation, and yet for them to make no vse thereof. But to this I answere, that what is instituted her∣in, is not instituted idly, and in vayne; though in some particulars in that kind, it hath not its proper effect, so that in other particulars it haue. For who obserueth not, that in all kind of fruits and hearbs, commeth a great quantity of seed, which is neuer sowne, and that but a small part thereof is vsed to that ••nd; and yet we cannot accuse Nature, as if he had made it in vayne, or erred therein?

Now touching the decay of particular an∣••ient Howses and families, whose absolute dissolution and extinguishment the forbea∣ance of Mariage doth threaten; which mo∣••ue I presume preuayles ouermuch (Cosmo∣phila) with your Father: Let vs stir the groūd little, about this reason, and obserue how weake, and vnworthy it is. True it is, that the ••••sse of an only heyre is in some moderate ••••rt to be apprehended, and bewayled. But

here I demand, whether the Sanctity of a Soule doth not incomparably exceed the be∣nefit of Posterity? Now these men (so much prizing posterity) need not to feare the want of an heyre; For who is he, that hath not ma∣ny of his Kindred, though perhaps not many of his name? Which point is only a poore pri∣uiledg resting in a sound of few letters. And if he hath not any of his name, nor of his kin∣dred; Yet there are many poore and distressed people in the world, among whom to distri∣bute his state, is to make in them, Christ his heyre, and this with most happy conditions: For one man, that is heyre to another, cannot recompence the kindnes of the party, being dead; But Christ doth at that tyme remune∣rate, or repay a man (making him his heyre) with an eternall reward.

Againe, it is not certaine (as it falleth out in your Fathers Case) that the only heyre re∣mayning, shall liue, and haue issue. And if this should so fortune, yet shall the lyne and suc∣cession at last fayle and cease, & this (which is to be deplored) without thanks, or reward. The truth of which point experience daily assureth vs; since how many ancient houses & families in our owne Country of England, haue within these last forty yeares, come to vtter desolation and ruyne; the very names of such families, being oftentymes wholy extinct, and buried in forgetfulnes? Vpon this point did S. Ierome much insist, when he persuaded Furia from marriage, thus spea∣king: m 1.15 Dost thou feare, the lyne of Fu••ia should

fayle, and that thy Father shall not haue a little one ••f thee to creepe into his breast. Feare not, for all that are maried, haue not Children. It is a great ouersight 〈◊〉〈◊〉 hope for certaine, that which thou seest many haue ••ot; and many loose it, when they haue it. To whom ••en do I counsell thee to leaue all thy riches? To Christ, who cannot dye. What heyre by thus doing shalt ••hou haue? Him who is thy Lord and Sauiour. Thus ••r S. Ierome of this point▪ But to passe further in ••his Subiect, since it not only much swayeth with your Father, but with most worldlings, though otherwise in fayth, and lyfe they be Catholikes.

Let vs ballance a little the successe to pre∣••••iue a mans family, with the happines of a Religious lyfe. Well then, it is ordayned by God, ••hat not only particular men, but whole fa∣milies shall once eye, though they continue many yeares for the tyme, and thus in the end ••hey are wholy brought to nothing Therefore what stupidity and dulnes of iudgment is it in man, so to feed himselfe with hope, for euer ••o continue his house and family with new ofspring, and so much to couet the same, as to ••ppose himselfe to the Counsell, and contrary determination of God therein, and thereupon ••o labour (what in him lyeth) to preuent and ••inder Gods ordinance?

I will close vp our discourse touching your Obiection, with this passage following: To ••it, that this thirsting and insatiable desire of ••ontinuing a descent in bloud, is most vn∣worthy a Christian, and rather more sorting a Heathen or Infidell. And the reason euen

according to n 1.16 Philosophy is this: Beasts a•••• men haue a desire ingrafted by nature to pe••¦petuate themselues, or for euer to prolong their being; because all things desire to be a•• wayes, and alwayes to continue: But where this so much couered continuance cannot effected by themselues since they are all sub¦iect to death; they therefore labour to com¦passe, and obtaine it at least in their own kind, in which they seeme (after a certain manner and degree) to liue, so long as a•• branch descending from them doth liue. No•• here I demand, what force hath this Reason the Philosopher in the light of Christianity, sin•• Christian Religion assureth vs o•• a most cer¦taine and 〈◊〉〈◊〉 promise of Eternity our owne persons, both in body and Soule? therefore we neede not to seeke to obtain that in others, which we shall haue in our sel¦ues. And thus far touching the weaknes of th•• so common and so much pretended difficul¦ty, That a Religious Course is a hindrance to the con¦tinuance of the world, and the preseruation of wh•• Howses and Descents. But (good Cosmophila) yo•• may (if it please you) come to other reason obiected by your Father against a Votary li••••

Cosmophila.

It was vrged by my Father, that such •• professe a votary life, (whether men, or wo¦men) do much lye open to seuerall dreadfu•• temptations, as apprehending ••uer greatly th•• seuerity of that lyfe, or the feare of abandoning

their vndertaken Course; thus hauing a con∣flict in themselues in resisting their owne euer molesting passions; from which, such persons as liue in the world, are most exempt & free. Yea, the Religious are so assured to vndergoe these spirituall Conflicts and temptations (& oftentimes also be ouercome by them) as that I well remember, that my Father would al∣ledge in proofe thereof these ensuing words of the Scripture: o 1.17 Sonne comming to the seruice of God, stand in feare and trembling, and prepare thy soule for temptation. Now, what a dying lyfe is this, for one to draw out his dayes in this spi∣rituall warre, and combat of Temptations, when a man must at euery instant be ready to resist the forcible assaults of his Enemy? Or what repose or ioy can any haue thus liuing, or rather (since lyfe it can hardly be called) but thus breathing?

Confessarius.

It is a lamentable thing to obserue, how rea∣dy men are to detort the sacred word of God, for patronizing of their owne pusillanimity and weakenes, in going forward in Christs seruice. True it is, that Gods holy writ doth in the former words premonish the pious to ex∣pect Temptations; But withall we are to ob∣serue, that the Scripture doth not counsell vs to auoyde and decline a more holy lyfe, by reason of these Temptations; but fore warneth vs to be ready, and expect in resisting of the said Temptations, with the weapons aboue

named; to wit, Feare and Trembling The soul∣diers of this world do not for any feare for∣beare to fight in their Princes behalfe, but ra∣ther seeke to encounter their Enemy: Shall then a Soule thirsting after its owne saluation, forbeare the best meanes of obtayning it, for feare of the Temptations, which the spirituall Enemy (the deuill I meane) shall suggest a∣gainst it?

To proceed further: Certaine it is, that wo∣men liuing in the world, are more thrall to Temptations, then Religious women. For se∣cular persons lye open to euery bayte, and temptation, which either the deuill, or the outward senses present vnto them; they euer conuersing, and traficking (as it were) in tem∣porall and worldly affayres. Now, Religious women are freed from all outward occasions, and allurements of Temptations: Since there is a continuall watch, and ward kept ouer them. For their outward Senses (as their eares, and eyes, and the rest) are barred and restray∣ned from all such dangerous obiects, as may occasion temptation. Againe, their Institution, Orders of their House, Obedience to their Su∣periours; yea the very wals themselues within which they are inclosed do guard them from all such dangerous and spirituall incursions. And which is infinitly more then all this, God hath obliged himself to minister meanes, (and principally his grace) to his Seruants for ouercomming all Temptations, suffered for his sake: for these are the Apostles most cheere∣full words: p 1.18 God is faythfull, who will not suffer

you to be tempted aboue that, which you are able: but will make also with the temptation, a way to escape, that you may be able to sustayne.

I grant, it cannot be denied, but that Reli∣gious persons seeme in a vulgar eye to suffer more Temptations, then the Laity doth. And the reason hereof is this: Religious persons, when they are once resolued to liue a pious & retired lyfe, do instantly begin to cast their eye back vpon their former lesse vertuous Cour∣ses; and thereupon to see (so far as liberty is granted them) in what state their Soules stand in Gods sight, with intention to better their former carelesse proceedings. Now our ghost∣ly Enemy not brooking this, as loath to loose that hold and interest, which he had in them, doth by all meanes cast before them tempta∣tions concerning a vertuous lyfe, therby more easely to withdraw them from prosecuting of the same. But to such of the Laity, as conti∣nue in the thraldome of the deuill, by their bad and impious liues, the deuill seemes to sleepe, (I meane) so long as they continue vnder his power and command, and this with good shew of Reason: For he houlds it better poli∣cy, to let them sleepe in their sinnes without affrighting them with any fearefull Tempta∣tions, then to disquiet them with such sugge∣stions, they being allready in his power.

I will end this point of Temptations, vrged to fall out in a religious lyfe; whether these temptations haue reference to austerity in Re∣ligion, as to Obedience, Chastity, Pouerty; or whe∣ther otherwise the temptation concerne im∣mediatly

either the Body or the Soule; And I will only say, that of my owne experience I haue knowne many young English Gentle∣women of very nyce Education, of weake constitution of body, and most deare to their parents, hauing once entred into a Religious and votary lyfe, haue most wonderfully ouer∣come all such temptations; euen betrampling vnder their feete all the stratagemes that the Deuill, the flesh, and the World could cast be∣fore them (as stumbling blocks) to hinder their allready vndertaken Course of vertue. But what was the Cause hereof? To wit, the hope of eternall Felicity, and because they disclay∣med from their owne forces herein, & relied vpon Gods goodnes and prouidence, for the ouercoming of their temptations, and so very∣fying in themselues those words of Christ: Sufficit q 1.19 tibi gratia mea; my grace and assistance is sufficient to giue thee victory, ouer all thy Enemyes. And why then may not our Sister Caelia re∣ceaue in her Monasticall lyfe, the like fauours and indulgence from God, which he daily imparteth to others? O let not any exclude themselues from receauing the spirituall bles∣sing of God, the which he, with so large and bountifull a hand communicateth to those, who endeauour to serue him in all purity of Soule and Body.

Cosmophila.

I grant, I cannot deny but that there are diuers Gentlewomen heretofore of my owne

familiar acquaintance, who haue entred into Religion; whose tendernes of body and deli∣cacy of breeding (I thought) could neuer haue brooked the daily austerities therein vsed. And therefore to confesse my priuate iudgment herein, I haue beene forced to ascribe this their ioyfull perseuerance to Gods peculiar care, & goodnes towards them.

But to goe forward in this our discourse: My Father would thus reason: The Com∣mandements of God are inuiolable, and not dispensable: But one of the Ten Commandements, giuen to his people is: * 1.20 Thou shalt not kill. Well then, thus would he dispute: Yt we be commanded by God not to kill one another; much more are we commanded not to kill our selues, since true it is, that a Homicide, who depriueth another man of his lyfe, is most ha∣tefull in the sight of God; how execrable then is he in Gods Eye, who becommeth his owne butcher? But many such persons there are (said he) who through entring into a most strict & seuere order of a votary lyfe, do often by their great fastings, little sleepe, immoderate disci∣plines, and by other vnaccustomed rigidnes (if not immediatly kill, yet at least) shorten their owne dayes, and draw the period of their life, to a far narrower compasse, and number of yeares, then God otherwise hath ordained to them. Thus good Syr you see, that it may be auerred (at least with some shew of probabili∣ty) that a Religious lyfe (so much aduanced by you, and entertayned by my Sister) may seeme to be prohibited, & forbidden by Gods owne hand-wryting.

Confessarius.

O how wanton and bold is Mans Nature to wrest and misconster Gods holy word, for the impugning of that course of life, which God himselfe first instituted! For how can it be, that the ten Commandements giuen by God to the Iewes, should forbid that state of life, which God after ordayned among the Iewes? But here I must make bold to charge your Father with want of reading: For it seemes he is ignorant, that among the Iewes (Gods chosen people) there were certaine Re∣ligious men, called Essenes, of whom Iosephus (the learned Iew) thus discourseth: q 1.21 The righteousnes of the Essenes is meruaylous; They enioy their riches in common; and in this course, aboue foure thousand men do liue, hauing neither wyues, nor ser∣uants. And further of them in another place: They are Iewes by Nature, r 1.22 and do obserue Conti∣nency, auoyde Mariage, are Comemners of riches. With whom accordeth the learned Philo. a Iew, s 1.23 who speaks much of the same Essenes, of their Monasteries, and of their wonderfull fasting from Meate, saying of them: Vix semel triduo cibi recordantur: They scarce tast once of meate in the compasse of three dayes.

But to answere this your Fathers Reason more particularly; First I say, that worldly people (who are not reprehended for so do∣ing) do vndertake as great, or greater seueri∣ties euen for temporall respects, as religious women do for the gayning of Heauen. How

many Tradesmen are there, who watch most part of the night in labour, and spare dyet, for getting of meanes to maintaine themselues & their charge, with poore meate and meane cloathes? How many Saylers & seamen, bea∣ten with cold, thunder, and stormes, spend fewer howers in sleepe, then Religious per∣sons do, and all for a little drosse and gaine? Briefly, how many Lawyers are there in En∣gland, who liuing far from London, do consume a good part of the yeare only in traueling vp and downe from their owne houses to the Terme, not regarding (like to ordinary Car∣ries) any weather or foulenes of the way whatsoeuer? And when they come to the Ter∣me. all the forenoone they bestow in going to Westminster. pleading (it is to be feared) some∣tymes an vniust cause: and all the afternoone they do shut themselues vp in a little closet, for their Clyents to resort vnto them; which sitting course for so many howers would be most paynefull to other men: and all this vas∣sallage they vndergoe, for scraping together a little gold and siluer.

Yf then temporall men forbeare not such infinite drudgery, which in a common eye may seeme to shorten their dayes, and yet they are not to be charged for hastening of their death; why then shall Religious women for vndertaking lesser austerities for Gods sake & desire of gayning of Heauen, be reputed Killers of themselues, or guilty of their death? In this last place I say, that it is experimentally most certaine, that worldly men, who liue in all af∣fluency,

and aboundance of riches and plea∣sures, do commonly liue fewer yeares, then Religious persons do. For such temporall men through Epicurisme, and delicacy of fare, or through intemperance in the sinnes of the flesh, do fill their bodies with crudities, raw humors, & diuers diseases attending the same, whereby their liues are sometimes shortned: Whereas Religious persons, through their spare dyet, moderate labour, and daily medi∣tation of Heauenly matters, haue produced their liues to many yeares. According hereto (to insist in two or three particulars) we read, that S. Antony (the Hermit) liued a hun∣dred and fiue yeares, S. Ierome who spent much of his tyme in the wildernes, liued a hundred yeares; and S. Romualdus also arriued to more then to a hundred yeares. So litle Reason there is, to charge a Religious course, with shortening the lyues of its Professours.

Abbesse.

I pray you, Father Confossarius, and you Cos∣mophila, giue me leaue to vrge one reason (as more fitting to be deliuered by a woman) to proue, that religious women are lesse subiect to shorten their liues, then other women who liue in the world; and this is Childbirth. How many women are there in the world (though otherwise of most strong, and healthfull con∣stitution of Body) who haue in the compasse of a day, or two in the deliuerance of their children, lost their liues? This point is so cui∣dent,

and daily subiect to our hearing, that it were-lost labour to spend more words there∣in. Now, Religious women, who euer remaine shut vp in their Monasteries from the sight of men, are thereby exempted from this danger, by the which Lay-women do oftentimes come to a sudden and vnexpected death: and it may be perhaps your fortune (Cosmophila) af∣ter your marriage to shorten your lyfe by this meanes; wheras it is impossible, that your Si∣ster Caelia, continuing in her present Resolu∣tion, should thereby abbridge her dayes. But you may proceed (Cosmophila) in your other difficulties, and pretences against Religious women.

Cosmophila.

I partly acknowledg the weakenes of this my obiected Reason, for I discouer it for such, through the seuerall answeres aboue giuen thereto. But to prosecute my Fathers discourse of the former Subiect: He (more then once) would say, that one by imbracing a votary or Monasticall life, doth thereupon euen shake hands with the world, giuing it, its last Adieu; since he depriueth himself of all the pleasures, which the world affords. And thus such a man or woman ceaseth to be themselues, forbearing the ends for which in some sort they were created. For they disclayme from all Riches, Honours, Marriage, corporall pleasures, and other consolations, and comforts whatsoeuer, which the world daily affoardeth to others.

And this indeed I hould to be the greatest hin∣derance of all others, for entring into that re∣tired course of life, whereunto you (Reuerend Syr) do so much persuade.

Confessarius.

I am of your mynd (Cosmophila) that this is the maynest obstacle of all others in this kind; yet I thinke it may be remoued & taken away with as much facility (or more) then any other of your obiected Reasons. And first, I discouer the weakenes thereof, by laying downe the frequent Testimonies of Gods holy Writ, which proclayme the world to be an vtter Ene∣my to mans saluation; and therupon do most forcibly dehort men from the loue of the world, and from the pleasures thereof. Now who is so carelesse, or desperate of his Salua∣tion, that will contract an inuiolable, or straite entercourse of friendship with his fatall & de∣signed Enemy? And to begin: Doe not we find S. Paul thus to pronounce: t 1.24 The wisdome of this world is foolishnes before God? In like manner. S. Iames assenteth therto in these words: u 1.25 Know you not, that the friendship of this world is an Enemy to God? Who therefore will be a friend of this world, is mide an Enemy of God. S. Iohn sayth: x 1.26 Loue not the world; if any man loue the world, the Charity of the Father is not in him. And againe: The whole y 1.27 world is set in wickednes. To come to S. Peter, who thus teacheth of this point: z 1.28 Flye the corruption of the Concupiscence, which is in the world.

Now, if the testimonies of Christ his Apo∣stles

should be litle preuayling with you, I will close this point, with the sacred words of Christ himselfe, thus speaking to the Pharisyes, and Iewes: (a) You are of this world; I am not of this world; thus excluding himselfe from the world, as a professed Enemy thereof. Yea our Blessed Sauiour proceedeth in words further a∣gainst the world, thus speaking in his prayer to his heauenly Father: (b) I pray not for the world, but for those, which thou hast giuen me. O dreadfull exception! What shall become of those persons eternally both Soule and Body, for whom the Redeemer of the world will not vouchsafe to pray? Or what hope of their Saluation can there be? Therefore happy are those, who du∣ring their peregrination & exile here, are for∣ced for the tyme to be in the world, yet are not of the world. But I will add to these former au∣thorities this ensuing inference: Yf diuers most learned Phisitians should with ioynt consent prescribe to their patients, that such & such meats they should forbeare, as being maine enemyes, or poyson to their Health; would not those Patients, who should contemne their prescriptions heerein, and should most earnestly couet and seeke after such prohibited meats, be thought to be insensible, stupid, and carelesse of the weale, and good state of their Body? How then chanceth it, that so many thousands of the world, hearing and reading the former sacred authorities, (in which our B. Saurour and his Apostles do euen anathema∣tize, and curse the world, protesting themsel∣ues to be Enemyes to it, and it to them) should

neuerthelesse put all their confidence, loue, 〈◊〉〈◊〉 comfort in the World, and in the pleasures and delights thereof? O madnes!

Cosmophila.

Reuerend Syr. you haue (I grant) fully conuinced me (and that from the holy Scri∣ptures) in my ouermuch preiudging and estee∣ming of the imaginary worth of the world. And indeed I do see such a mayne opposition betweene our Sauiour and the world, as that I much grieue, that my Father did (and I feare hitherto doth) so highly prize and estimate the same. And particularly touching my selfe, I do acknowledg no small misfortune, that at the tyme of my Baptisme, the name of Cosmo∣phila (which I am told, signifyeth a louer of the world) was giuen vnto me. But that is past. Well Good Syr, seeing the world and the inuite∣ments thereof are most domagable to a spiri∣tuall and retired life, as euidently appeareth from the Scriptures aboue alledged: I would therfore in treate you to enlarge your discourse of this subiect; seeing it is the chiefest snare, within which mans spirituall Enemy doth entangle so many thousands of poore Soules. And that what you haue, allready proued from the written word of God, you would fortify with other most forcing proofes, either of Example (which is much preuayling) or el•••• of Reason: Since not only to my selfe, but to any other, to whom these your speaches may hereafter come, this your whole discourse may

be very beneficiall, as begetting in them a ha∣tred to that (I meane to the world) the which our Sauiour, and his Apostles did so much hate.

Confessarius.

Cosmophila, I will satisfy your Request: and I am resolued to launch forth into an Ocean of deeper discourse, in regard of the impor∣tance of the subiect here treated of, then in the beginning I did intend. Therefore to proue that all this world is Vanity, and consequently not of iust force to with hould a Man, or Wo∣man, from vndergoing a more spirituall life; I will not insist (as I did before) only in specu∣lation of this point; but I will rest in the con∣fession of such an one, who enioyed all the pleasures in the world in the highest degree; and yet in the end, was enforced to confesse them all to be Vanities. This, whom I meane, is King c 1.29 Salomon, whome the Scripture auerreth, that he enioyed all the pleasures of the world (either for riches, or for subiection of other Tributary Kings to him) for he had all the Kings from the Riuer of the Philistians vnto Egypt, as his seruants, or for magnificence of his Trayne and retinue; or for the wonder∣full daily expences in his Court, Lastly for his sensuall and corporall pleasure of the flesh, for he had seauen hundred Wyues, as Queenes, and three hundred others as Concubines: All which Gods sacred Word relateth of the worldly wealth, wisdome, riches, and prospe∣rity

of King Salomon. But now after his frui∣tion for a long tyme of all these d 1.30 seuerall temporall felicities, obserue his iudgment of them (as his Motte) in these few words: Va∣nitas vanitatum & omnia vanitas: Vanity of vanities, and all is vanity. Where more clearely to expresse his meaning of these few words, by Vanity of vanities, he vnderstandeth (according to the iudgment of S. e 1.31 Ierome) the greatnes of this Vanity, aboue all other Vanities that may be ima∣gined. And againe the same Salomon, casting his eye backward vpon all the temporall feli∣cities afore enioyed by him, thus closeth this point: I saw f 1.32 in them all, vanity, and afflict on of mynd.

Now, to fortify more strongly the iudgmēt of Salomon, calling the vanities of the world Affliction of the mind, let vs call to mind the words of our Redeemer, bearing the same Sense with the former sentence of Salomon: For our g 1.33 Sauiour calleth the pleasures and vanities of the world, Thornes; insinuating therby that they prick and wound the Soule, as Thornes do the Body. That this is true, is most euident. since we find by experience, that the Honours, pleasures, and commodi∣ties of the world do neuer afford any true re∣pose, rest, or quietnes to the Soule. For we daily may obserue, that the worldly thoughts of these transitory things neuer cease to pricke and gaule the minds of such, as prosecute and follow after them. They rush vpon them in the morning as soone as they awake; they at∣tend vpon them all the day; they bring them

to their bed, and hinder their sheep, and afflict them with imaginary dreames. O how many worldlings enthralled either to Riches, to Honours, or Pleasures of the flesh, find this to be true, which now I speake? and therefore these Vanities are called by the Prophet Ieremy. h 1.34 those Tyrants, which will not affoard any rest, neither night, nor day.

To what hath been aboue said, we may ad∣ioyne the seuerall miscryes, which necessarily attend vpon these worldly pleasures; I will insist only in one, or two. The first then may be, that admitting these pleasures were in themselues to be much prized and desired; yet obserue how their sweetnes is abated. First by the Instability, & Vncertainty of enioying them for any long tyme; and therefore how great a misery is it to a worldly man, whose felicity wholy resteth in the fruition of these Vanities, suddainly, and vnexpectedly to be pulled from them? And how an inexplicable a griefe was it to the Richman in the Gospell to heare that discomfortable message: Stulte i 1.35 hac nocte &c. Foole this very night thou shalt dye, and the things which thou hast prouided, whose shall they be?

Another Attendant of the world is Discon∣tentment, which sowers and makes bitter all the pleasures thereof. For cast your eye on euery seuerall temporall delight, and obserue the sauce adioyned to it. For example; the pleasure of the flesh, euen when it is lawfull and honest, is (as S. Paul affirmeth) attended with tribulation k 1.36 of the flesh, (this is for you Cosmophila, if you intend hereafter to marry)

but if it be enioyed with sinne, then infinitly more it is enuironed with seuerall anxietye•• of mynd in like manner the aduancement to Honours and Dignities stands subiect to all Vassallage and Seruitude that can be deuised, a•• also to the danger of being after cast downe into Disgrace and Contumely. Briefly the possession of Riches lyeth open to feare of loosing them and vpon the suddaine to be pulled from them. And the Truth of all this is so cleare and vndeniable, as tht I could exem∣plify it (not speaking of tymes past) in diuers persons of these tymes, and some of them of my neere and familiar acquaintance.

Now all this being most true, I demand, Of what iudgment or braynes is that Man or woman, who for the enioying of such world∣ly fooleryes, will forbeare the heauēly Course of a Religious life? And thus far of this sub∣iect, wherein I haue spread my selfe more lar∣gely, by reason it seemes by your owne words (Cosmophila) that this Motiue of the World, & the pleasures thereof, is one mayne impedi∣ment, why your Father (though otherwise a Vertuous good Catholike) doth not giue that full approbation, and allowance to a votary lyfe, as could be wished.

Cosmophila.

Syr, you haue spoken very fully and irre∣pliably, and indeed euen till this present I did much prize the worldly allurements and feli∣cities at a far higher rate, then now, after your

discourse thereof is finished, I doe. So much blinded (I grant) was my poore womanish iudgment, in not truly ballancing and wei∣ghing of these matters before this tyme. But yet (Good Syr) though you haue partly tou∣ched vpon that point aboue, (I meane) that the pleasures and delights of this world haue their counterpoyze of Discontents adioyning to them; yet if it shall please you to treat more largly thereof, your paines therein (I hope) will be worthily bestowed; and the rather, seeing there are many persons persuaded, that the carelesse Christian enioyeth his pleasures in all full manner, wholy exempt from all anxieties of the mynd, and that the vertuous do liue in a continuall sadnes and Melancho∣ly, full of Griefe, and voyde of pleasure.

Confessarius.

I am content so to do. And first then you are to know, that both the Vertuous and Wic∣ked haue their continuall Crosses, (as I may ••arme them) and Afflictions in this world & ••his through diuine Prouidence; yet these two different sorts of men haue them after a most different manner, as hereafter I will shew. First, that the Vertuous haue their desolations and Afflictions sometymes, is euident out of the words of our Sauiour himselfe, thus say∣ing: l 1.37 He that doth not beare his Crosse, and come ••fter me, cannot be my Disciple. To whome ac¦cords the Apostle in these words: m 1.38 All who will liue goodly in Christ Iesus, shall suffer persecu∣tion.

So ••rue is that saying, of S. Chrysostome: n 1.39 Tribulation is an and ••ssoluble and inseparable bon•• of a Christian lyfe. All which is from the im¦mediate hand of God, for the good the Soule of his Seruants.

Now to descend to the Wicked, or loose Christian••••l say, that their men haue also such discontents and 〈◊〉〈◊〉, as well may be tearmed their Crosses. For though the Wicked suffer no iniuries from the Vertuous, yet are they seue∣rall wayes afflicted. For first (besides what is aboue briefly said of this point) we find daily that one worldly, or sensuall man receaue th•• griefe and vexation from another worldly, o•• sensuall man. Secondly, such men suffer Tribu∣lation euen from their owne proper Vices; to the which they become worse then Gally∣slaues, as wholy enchayned, and enthralled to performe whatsoeuer along continued habit of these Vices shall command, and exact from them; they not being able to make any resi∣stance, or repugnancy thereto. Thirdly, the wicked suffer tribulation euen from their owne bad Consciences; So truly doth S. Austin say, speaking of the Worms of Conscience (as the Scripture o 1.40 calleth it.) No tribulation p 1.41 is greater, then the Conscience of ones sinnes.

But now let vs ballance a litle the aduersi∣ties or desolations of pious and Religious persons, with the Afflictions of the Wicked; & so obserue thereby whether of these sorts of af∣fliction were rather to be vndergone, and suf∣fered. And first, the Afflictions of the Iust are but short, and momentary, during only the tyme

of their banishment in this world: And there∣fore the Scripture sayth of Iust and pious men, dying: q 1.42 Blessed are the dead, who shall dye in our Lord; Euen so sayth the spirit, that they shall rest from their labours. And againe; that God r 1.43 shall then wype from their eyes all teares. But to proceed fur∣ther to other priuiledges accompaning the Tribulations of Religious and vertuous per∣sons: First, Christ himselfe auerreth, that ineffa∣ble Comfort and Ioy doth euer attend the Tribu∣lations of the Iust; saying to his Disciples, and in them to all other vertuous soules: s 1.44 You shall weepe and lament but the world shall reioyce, And you shalbe made sorrowfull but your sorrow ••halbe turned into ioy; The truth of which words the Apostle S. Paul tryed in himselfe, thus say∣ing in the throng of all his Aduersities: t 1.45 I am replenished with Consolation, I do exceedingly abound in all Tribulation.

The third priuiledge of the Crosses of the ••ust, is that they are most Fruitfull and profitable to the soules of the pious; since Tribulation is a meanes appointed by God, for the obtay∣ning of the kingdome of Heauen; For thus we ••ead our Sauiour to say: u 1.46 Blessed are they, who suffer persecution for Iustice sake, for theirs is the kingdome of Heauen. And the Apostle much ce∣lebrateth the benefit of the Anxietyes and Crosses of the vertuous in these words: The x 1.47 Passions of this tyme are not worthy of the glory, which ••halbe reuealed in vs. But now to turne the leafe ouer, and to contemplate a little of the misc∣••ies of the wicked, euen in the middest of their ••nioying temporall felicities, and to obserue,

how their Tribulations are wholy, destitute of those priuiledges, granted to the troubles o•• the Iust. First, we find, that the afflictions of the wicked are perpetuall and interminable: for of them it is said: y 1.48 The worme of the wicke•• (meaning in hell) shall not dye, and their fi•••• shall not be extinguished; And therefore the loss•• and detriment (insteed of all gaine) which commeth from the Crosses and Tribulation of the Wicked, is related by our Sauiour in those words, which shalbe spoken at the da•• of the last iudgment: z 1.49 Goe into eternall fyer which is prepared for the Deuill and his Angells: O most miserable Relegation!

Thus far (Cosmophila) I haue waded in thi•• subiect for your pleasure and (if it may be) fo•• the greater satisfaction of the worthy knight your Father, who apprehendeth worldly pleasures and delights (as free from all grief•• of mind) with so strong a bent both of vnder¦standing, and will. And now for the closure of all, I refer to his more retired and impartial•• iudgment; Whether the commodities & plea¦sures of the world being encompassed abou•• on all sydes with miseries and afflictions o•• mynd, ought to preuayle so far with any man or woman (carefull of their eternall felicity as to withdraw and hold them from imbra¦cing a most vertuous, and retired Course o•• lyfe; granting that the said Religious life is no for the tyme alltogether depriued of desola¦tions, deiections, and other languishments commonly incident to the said vertuous life.

Cosmophyla.

I cannot deny (Syr) but that you haue de∣clared all these reasons vrged by my Father, not to be of that solidity and weight, as I did at the first take them to be (I would to God, that my Fathers iudgment could be as easely herein conuinced;) which difficulties in a re∣ligious lyfe, were the only (or at least princi∣pall) Motiues for his giuing the lesse approba∣tion to this seuere and sequestred Course, here in this place practised. For you know (Good Sister Caelia) as I said aboue it was with much soliciting and intreating of him and my Mo∣ther, that they gaue their consent for your departure out of Englād: But seeing my iudg∣ment is greatly altered (or rather much quie∣ted) touching the force or weaknes in the al∣lowing of the said Reasons of my Father; I will proceed to another point; in which I am to intreate your furtherance of discourse, Reue∣rend good Syr.

Caelia.

Stay a litle your intended proceeding (deare Sister) to any other branch of Speach; for I meane, with the allowance of our much Reue∣rende Abbesse, and Ghostly Father heere present, to insist in one impediment touching a Vota∣ry lyfe, of which I confesse I had seuerall times strong Temptations; (through the subtilty of the Enemy of mans soule, and Weakenes of

my owne flesh) for the relinquishing of my vndertaken Course: But through his Grace, which is neuer wanting to those, who beg it with all humility and prayer, I most easely o∣uer came it at last. I am more willing to dis∣couer the same, thereby that others (when the like occasion may occurre) be not wholy dis∣mayed at such like Temptations. It was this: (which is in part before touched by my Sister Cosmophila, and in part answered by Father Con∣fessarius, yet here I will repeate it hauing byn for the tyme greatly afflicted therewith; and things of moment, may warrantably be itera∣ted, or related oftner, then once.)

Oftentimes I was assaulted by the Enemy, in my mind, that many things are so hard in Religion, that I much doubted, whether my body (through its former delicacy, and softnes in education during my stay in Englād) could euer brooke and endure all those corporall mortifications & austerities, which are found in a Religious Life; as rising in the night, fasting, and sparenes of dyet, submission to be vnder another, silence at certaine tymes, and the like. But in the end (during the small tyme I haue yet conti∣nued in this Monastery) I ouercame them all, and did find an extraordinary repose & quiet∣nes of my soule in the subduing of them; fully confessing in that behalfe, those words of our Sauiour to be most true: In a 1.50 your Patience you shall possesse your soules. And indeed when I came seriously to waigh those suggested austerities in the ballance of Reason; I did find most vn∣answerable Reasons, whereby our body

might be most forcibly impelled to a volun∣tary, and willing bearing, and practising of them.

And first, I was wont often to call to mind, what I had heard learned men to say; to wit, That though our flesh affecteth liberty, and much cherishing, yet the Body euen as its first creation, was made to be subiect to the soule, and not the soule to the Body; and therefore we are to chastice our body, and to curbe all the inordinate motions thereof. And indeed seeing the Soule is to haue a true command & Soueraignty ouer the body (and this by Gods ordination,) the maistring of the body in not yealding to the temptations thereof, is no∣thing so difficult a matter, as is commonly feared by most, that haue a desire to enter into a religious lyfe. And the reason hereof is, in regard of many forcible Motiues, which may much strengthen the soule, to curbe the in∣bred desires of the flesh, and bring it into sub∣iection. And those Motiues (among diuers o∣thers here omitted) may be drawne; First from the Loue which we beare to God; which Loue of God doth naturally take comfort in suffering hardnes, tribulation, or any aduerse fortune, for Gods sake. Againe, the example of Christ himselfe ought to be a great Spur vnto vs, in this Conflict betweene the Spirit and the Body, who suffered so much for our Re∣demption: Why then is it not reasonable for vs to follow his footesteps, in a far lower de∣gree of suffering?

Thirdly, as aboue is intimated, the Diuine

comforts and Heauenly Consolations (with which God vsually visiteth that soule, which couragiously wars with the body, for the sou∣les owne good) greatly animate the soule to this battel; since these spirituall comforts (as hidden Manna) much allay the asperities, vn∣dergone for the conquering of the flesh, and its pleasurs. Againe, the Expectation of an eternall Reward and Crowne, which is infallibly after this life to be giuen to all such, who bring the body into Obedience for the better seruing of God, makes all the voluntary labours of the body to seeme nothing. Lastly, I may vrge, that the Feareof eternall damnation both of soule and body (which is incurred through the vn∣lawfull pleasures, and cherishments of the bo∣dy,) ought infinitly to encourage vs, for not yealding our selfes, as thrall to all the pleasu∣res of the body. O how terrible a saying will it be to a soule in Hell, to heare those words, spoken by Abraham to the rich Glutton, then ly∣ing in Hell: Thou b 1.51 didst receaue good things in thy lyfe tyme, but now thou art tormented? Now then if one be of such nycenes and delicacy, as not to endure any corporall affliction or mor∣tification, how then shall he endure the eter∣nity of torments and paynes, which are pre∣pared for all loose, delicate, and sensuall Chri∣stians? Let that soule then which wholy gi∣ueth way to all corporall pleasures, solaces, & Indulgency of the body, remember those most dreadfull words in the Gospell: c 1.52 Bynd him hands and feete, and cast him into vtter darknes, where there shalbe weeping and gnashing of teeth.

Therefore to conclude this point, euery one, who hath holy Inspirations from God, for the imbracing of a Votary and religious lyfe, ought to cast their Eyes vpon all those, who are gone afore vs, and haue in far greater measure of mortification traced that course of lyfe, of which we heere speake; I meane, they are to call to mind the religious lifes of S. Hilarion, S. Ierome, S. Benedict, S. Bernard, S. Fran∣cis, and many hundred more; all whose bodies were made of the same flesh and bloud, of which our bodies are made; and yet most va∣liantly they subdued their bodies to the spirit. They in so doing did expect the same reward, which other religious persons at this day do expect: They now enioy Heauen, and so may we hereafter by following (though in a far lower proportion) their austerities of body ar∣riue to the same Heauen. But to presse this point more particularly, as concerning our owne Sex, let vs remember those blessed Wo∣men, Caecilia, Agnes, Agatha, Barbara, Dorothea, Catharina, and many more of former tymes, who not only resisted, through their inteme∣rate and vowed virginity all the temptations and allurements of the flesh; but also with most wounderfull constancy and fortitude, endured glorious Martyrdomes for the loue Christ, and sauing of their owne soules.

Therefore briefly, let ech of vs in the mid∣dest of our Austerities take courage, and say with the Apostle: I d 1.53 can do all things through Christ, who strengthneth me.

Cosmophila.

Good sister, this your spirituall Resolution in ouercomming your mortifications, is far grea∣ter, then I euer expected to haue found in you, at which I much ioy. But to turne my selfe to you (good Father Confessarius) I cannot deny, but that you haue greatly discouered the weaknes and insufficiency of all my former obiected reasons, against the imbracing of a retired and religious life; Yet seeing it is the honour and priuiledge of Truth, not only to be able to with stand and breake through the for∣ces raysed against it, but withall to fortify and strengthen it selfe with vnanswerable Argu∣ments and Reasons, for the patronizing and warranting of it selfe: And further, seeing di∣uers things there are, which as they cannot be greatly impugned by Arguments; so they haue few, or no Arguments for their supporting (though I presume; the warrantablenes of a Religious lyfe is not of this Nature) therefore I am to make bould both with you, and with the Reuerend Abbesse here present (for I am per∣suaded, that her long gouerment & experience in matters of this subiect do much enable her) that both of you would insist in your future discourses, in laying open the Dignity, Antiqui∣ty, prooffes, priuiledges, Benefits (and other such preuayling Circumstances) of a Votary life, which may most forcibly conduce to the se∣curing of the Resolution of such, as may here∣after vndergoe that spirituall Course: The

Hart of euery one is in the hands of God, and who knoweth how he will dispose of it?

Confessarius.

Both I, and (no doubt) the Lady Abbesse, will condescend to this your pious request, since Charity bindeth as thereto: And for my selfe, I thinke it most expedient, somewhat to enlarge my speach vpon those three mayne points, which are Essentiall to a Religious lyfe; I meane, Chastity, Pouerty, and Obedience; to the which all Religious persons are by so∣lemne Vow obliged.

Now the more fully to know the dignity of these three points, it will be fitting here to set downe the admonition of the Apostle Saint Iohn giuen to all Christians; and then af∣ter to shew what particular reuerence these se∣uerall distinct Vowes do beare to his said Ad∣monition: Thus then that Apostle counsel∣leth: Loue e 1.54 not the world, neither the things that are in the world; Yf any loue the world, the Charity of the Father is not in him; Because all that is in the world is Concupiscence of the flesh, and Concupiscence of the eyes, and pryde of lyfe. Thus is the king∣dome of this world deuided into these three parts, as it were into three distinct Prouinces.

Now for the better vnfoulding and explai∣ning the true meaning of this passage of Scri∣pture, we are to vnderstand that by the Concu∣piscence of the flesh, the Apostle comprehendeth all sensuall pleasures of the body, and other delights vsed in cherishing and pampering the flesh,

wherby the flesh may burst out into any vn∣lawfull and sinfull Actions; By the Concupiscence of the Eyes, he meaneth all beauty, and brauery of Riches; By pride of lyfe, he signifieth the Vanity of Ambition, consisting in worldly honour & Estimation. These three then are the most ge∣nerall Vanities of this life, I meane, Carnall plea∣sures, Couetousnes, and Ambition; By which three, as by his strongest Nets, the Deuill doth daily ensnare man y^e poore Christians to his subie∣ction, & to their Soules eternall perdition.

But now obserue how the malice and Ve∣nome of these three most pestilent diseases, are cured by the vowes performed in a Religious life: First then the Vow of perpetuall Chastity of body (with the performance of the prescri∣ptions adioyned thereto) cureth the malady of the Concupiscence of the flesh: The Vow of Pouerty destroyeth the disease of Concupiscence of the Eyes, to wit, desire of enioying riches, & the vnquenchable thirst of Auarice. Lastly the Vow of Obedience cutteth away from the soule, all pryde of life; since he, or she, who wil∣lingly subiect themselues in all lawfull things to the direction of another, is fat from offen∣ding in vayne Glory, which the Apostle a∣boue calleth, Pryde of lyfe. By this then we may see, how a Votary and religious lyfe (being truly performed and led) doth meete with all the mayne temptations of the Deuill; ouer comming them, and bearing them downe through the assistance of Gods Grace, which is neuer wanting to such, as by due appointed meanes, do implore it at his hands.

And here it will be much conducing if (be∣sides what is allready touched thereof) we in∣sist longer in the displaying the Worth & dig∣nity of the obiects of the three former Vowes: And to begin with Chastity. Chastity then tea∣cheth * 1.55 vs (as the Apostle affirmeth) how f 1.56 to ••ossesse our Vessell in sanctification, that is our body, which is a Vessell, or Receptacle of our Soule. Now, who doth violate this precept, shall not as S. Paul sayth) possesse g 1.57 the kingdome of Hea∣••en. Here then we are to obserue, that for the preseruation of Chastity, many things doe oc∣curre in a Religious life; As for example, the ••loystering, and secret retiring of the party, ta∣••eth away the sight and speach of such things, ••s are dangerous in this kind; as dangerous ••ompanye, and familiaritie; and most of all, ••he occasion, and Commodity, or Oportunity ••or the giuing the reynes to ones naturall de∣••••re, for the enioying of corporall, and vnlaw∣full pleasures.

A second help to Chastity (besides the spa∣••enes of dyet) is the daily practise of all kind of ••ertue, which is continually vsed in a Reli∣gious lyfe; and this is Prayer, Meditation, and o∣uer vertues, which increase the deuotion of ••he spirit, euen by their owne Nature; And his must necessarily be the effect of Prayer, & ••editation; seeing by how much our soule and ••ind is more strengthned, by so much the bo∣dy is more weakened. And to conclude this ••int of Chastity with the prayses thereof as∣cribed thereto, in Gods holy word: First, the ••••ngkome of Heauen is compared to h 1.58 Virgins.

Againe, that a Virgin is called, Filia i 1.59 Sion; in which place by the word Virgo is vnderstood the Church of God. Moreouer, we read that. Th•• k 1.60 woman vnmaried and the Virgin do thinke 〈◊〉〈◊〉 the things that pertaine to God. And yet more w•• find it commanded l 1.61 Virginem castam exhibe•• Christo; to present our selfe a christ Virgin to Christ▪ Finally it is said, as a speciall priuiledge allot¦ted to Virgins, m 1.62 That they shall follow the Lambe•• wheresoeuer be shall goe: They are the first fruits t•• God, and to the Lambe.

I will finally close this point with this on•• obseruation; to wit, that Christ himselfe was Virgin; Our Blessed Lady (Christs Mother) was Virgin; Christs Precursour (I meane S. Iohn Bap¦tist) was a Virgin; and Christs best beloued Euan¦gelist S. Iohn, was a Virgin. Is not then that Stat•• most Blessed glorious, and most to be desired the which both the Redeemer of the world and those, who were most neere to him i•• loue and affection, did wholy and inuiolable professe? And thus far of Chastity, and the vo•• thereof, wherby all vnlawfull and fiery Con¦cupiscence of the flesh is wholy quenched.

Next I will descend to the Concupiscence the Eyes, (by which is vnderstood the vani•• of Riches, and wealth of the world) which i•• like sort is extinguished by voluntary pouer¦ty. Now to conceaue in part the worthines Voluntary Pouerty, it will be much conducing * 1.63 to obserue the danger of Riches, and the peri¦lous state of the soule, wherein a rich ma•• standeth, and all this proued euen out of th•• sacred Scriptures: Of this point then, we the••••

thus read: n 1.64 Riches shall not profit a man in the ••ay of Reuenge; and hereupon it is said in Gods ••oly word in the person of Rich men lying tor∣mented in Hell: o 1.65 What hath the vaunting of ••ur riches profitted vs? But to descend to the New Testament. Do we not find our Lord in S. Luke ••o be wayle the state of rich men in these words? Woe p 1.66 be to you rich men, for that you haue recea∣hed your Consolation in this lyfe. And the reason hereof is deliuered by S. Paul, thus saying: They, q 1.67 which wilbe rich do fall into temptations, and in∣to the snares of Satan; and into many improfitable and hurtfull desires, which do drowne them in euerlasting distruction and perdition. So iust reason therefore had our Sauiour thus to conclude generally a∣gainst rich men: r 1.68 Amen, I say vnto you because a rich man shall hardly enter into the Kingdome of Heauen: O that rich men would ponder deeply these points. Here now we see the vanity and dangers of riches, which danger is wholy pre∣uēted by its contrary, that is, by voluntary Pouer∣ty; through which a Religious person disclay∣meth from hauing any wealth or substance in particular to himselfe.

This then being so, is not that religious woman most happy, who by her profession of Pouerty, hath freed herselfe from all those spirituall dangers set downe in the Scriptu∣res, whereunto the rich worldlings do stand thrall, and subiect? and in lieu thereof doth purchase to her diuers priuiledges and spiri∣tuall benefits, which rise from her voluntary Pr∣uerty, and a free relinquishing of all worldly wealth? Of which many priuiledges I will

here recount some few: First then Religious Po¦uerty taketh away pryde, and haughtines of mind, which commonly accompanieth Riches, and withall it taketh from vs the power of committing many liones, which are wrought by the occasion of wealth; so forcing a man by a kind of necessity to liue well. Secondly Re∣ligious Pouerty not only preuenteth in vs the perpetrating of many sinnes; but withall it in∣gendreth in the enioyers thereof diuers Ver∣tues, as Modesty, Temperance, and Humility; which last Vertue hath a kind of affinity or neere enter course with Pouerty.

A third benefit of Religious Pouerty is, that it is of force to cancell & blot cut the sinnes of a mans whole former lyfe, so satisfying for them. And according hereto we find the Pro∣phet Esay thus to speake in the person of God: s 1.69 Behould, I haue boyled thee throughly, but not as siluer; I haue chosen thee in the fornace of Pouerty, meaning hereby, that he hath so refyned and purged him through Pouerty, as that he deser∣ueth to be chosen and loued. A fourth benefit of Pouerty (to pretermit all others) is, that it conformeth vs to Our Blessed Sauiour, who so loued Pouerty, as that he was not only who∣ly depriued or all riches, but had not as much, as any place (as t 1.70 Luke recordeth) to repose his head. And accordingly hereto we find, that when Iesus gaue authority to his Apostles to goe abroad into seuerall Countryes to preach the Gospell, he commanded them (by reason of his loue to Spirituall Pouerty) u 1.71 that they should take nothing for their iourny, nor scrip

nor bread, nor money, neither haue two Coates, as we read in the same Euangelist. Now what Chri∣stian of iudgment, and carefull of his soule, will not highly prize that state of lyfe, in which Christ (both God & Man) did choose to himselfe to liue, and which he most care∣fully recommended to his owne beloued A∣postles?

To come to the third and last worldly Va∣nity set downe, which is Pryde of life; where, by Pryde of lyfe the Euangelist x 1.72 vnderstandeth vayne glory, and desire of worldly honour, and dignity. This vanity, being a spirituall and most dangerous impediment of seruing God, is taken away by the vow of a Voluntary Obe∣dience and subiection, practized in a religious * 1.73 lyfe; For whosoeuer (Man or woman) doth most willingly vow to obey their Supe∣riour in all lawfull things; that person cannot (so long as he obserueth his vow) fall into the danger of Pryde of life. This vanity of Vaine Glory, consisting in the words of other mens mouths passed vpon one, is (as the other two former points set downe by S. Iohn) much di∣sliked and reprehended in the Scriptures: for thus we read therein: y 1.74 As siluer is tryed in the fire by blowing to it; so is a Man tryed in the mouth of him that prayseth. For if the siluer be good, it taketh no hurt by the ••yre, but if it be base and not pure, it resolueth all into sume; so fareth it with a vayne-glorious man through prayse and commendation. Iust reason therefore had King Dauid to auoyde all vayne glory resting in others speaches; thus crying out against it:

Away z 1.75 with this oyle, and oyntment of sinners: l••t is not come vpon my heade: And the like iust reason had the Apostle to contemne the prayses of o∣ther men passed vpon him; thus saying: a 1.76 I esteeme litle to be iudged of you, or of the day of man.

Now the worth of this Vertue of Obedience is much celebrated in Gods sacred word: For we read it to be preferred before Sacrifice, the Prophet Samuel thus saying thereof: b 1.77 Obe∣dience is better then Sacrifice (which passage you Cosmophila could alledge aboue in a wrong sense.) And these words S. Gregory thus inter∣preteth: Obedience c 1.78 is better then Sacrifice; be∣cause in Sacrifice the flesh of another thing; by Obe∣dienceour owne will is killed, or as it were sacrifized to God. Now the spirituall fruite springing from Obedience is great; for first (as S. Gregory sayth) d 1.79 Obedience is the only vertue which plan∣teth all other vertues in the mind; and preserueth them after they are once planted. The truth of which assertion is proued seuerall wayes: First be∣cause the liberall offer of a mans selfe to God (which is made by the Vowe of Obedience) prouoketh God to be bountifull and liberall towards that man againe; For it is the peculiar goodnes and disposition of God, neuer to suf∣fer himselfe to be ouercome in bounty and loue; therefore it followeth, that whosoeuer giueth himselfe by Obedience vnto God, (which is done, when a man resigneth his will by vow of Obedience to those, who are substitu∣ted in Gods place) he doubtlesly in recom∣pence thereof receaueth from God all spiri∣tuall

Graces, and finally God himselfe. Se∣condly, Obedience is said to plant all other Ver∣tues in the mind, because in the practise of Obedience, it followeth, that we must practize them all.

Another fruite of Obedience is, that it doth subiect vs, and all our actions to the will and pleasure of God, and this without any relucta∣tion or resistance; but with such perfection, as that they are wholy dependant of him, and guided or directed by him, Since what action soeuer the Obedient religious person doth, the same he doth for Gods sake: Therefore in fur∣ther proofe of the fruite and dignity of Obe∣dience I will conclude this point with the te∣stimony and words of the Blessed & learned Cardinall Bellarmine, he thus writing thereof: e 1.80 Quam ingens lucrum est &c. How great a gaine is reaped by obedience, as to merit with God in euery action? for that man who doth nothing of his owne pro∣per Will but by Obedience of his Prelate or Superiour, doth in euery worke Sacrifice vnto God, a most grate∣full Sacrifice. And which is altogether most admirable, if the Superiour perhaps doth sinne in Commanding. the subiect obeying his Commandement sinneth not but doth merit in obeying; so long as the thing Commanded is not euidently a sinne. Thus the Cardinall.

Now thus far (Good Cosmophila) I haue spread my selfe in discourse of the three essen∣tiall Vowes of a votary lyfe (to wit, of Cha∣stity, Pouerty, and Obedience.) And here now you see vpon what principall grounds a Re∣ligious lyfe is seated, these three vertues being (as it were) the three mayne pillars, which

support the Edifice of a Monasticall and vo∣tary state: and withall you may see, what strong Reasons your sister Caelia hath for her continuance in her retired course; and how litle Reason you haue for seeking to diuert and change her iudgment and will from the same.

Cosmophila.

Good Syr I yield. And here I pronounce o∣penly that neuer (neuer more) shall my ton∣gue vtter any word of derogation, touching the worth and dignity of a Religious lyfe. But Syr I would intreate you to proceed to other Heads, from whence this Heauenly life may be warranted with more store of Reasons, in the iudgment of vs who be of the Laity.

Confessarius.

I am most ready thereto; so willing I am to alter your iudgment herein, being erroneous; and to fortify and strengthen it, being once rightly established and confirmed. The next point then, which I will take into my consi∣deration, is to shew the Antiquity of a Religious state, seeing men much pryze Antiquity of * 1.81 things; as we find they do in the beginning of Kingdomes, priuate Families, in points of fayth &c. Now referring you to what is aboue said, touching the Essenes, being religious men among the Iewes; I here further say, that our Sauiour himselfe, did first institute a religious

lyfe, since he first instituted the foresaid three essentiall points of that life, I meane Chastity, Pouerty, and Obedience. For besides what is deli∣uered aboue by the Apostles in commenda∣tion and warrant of these three vertues, we find our Sauiour thus to speake of Chastity: There be a 1.82 Eunuches, who haue gelded themselues for the Kingdome of God; which words are spoken only of those; who haue cut off all power of marrying, by a perpetuall and solemne vow, ••nd such as Religion obligeth vs vnto.

In warrant of Voluntary Pouerty, Christ thus sayth: Vnlesse b 1.83 a man renounce all that he posses∣seth, he cannot be my Disciple. And hereupon as prescribing this Rule of Pouerty to his Disci∣ples, he commanded them, that c 1.84 they should not possesse either gould or siluer, and did bid them (as is aboue shewed) that they should carry with them neither bug, nor scrip, nor meate, nor any thing els, when they went to preach to strange Nations: Lastly, Christ did institute Obedience in those words: He d 1.85 that will come after me; let him deny himselfe, which words all ancient and chiefe Fathers doe generally in∣terprete of the Vowe of Obedience. Now that the Apostles did follow Christ his Institution herein, and profeiled a Religious life, is pro∣ued from the words of S. Peter to Christ: e 1.86 Be∣hould we haue forsaken all things, and we haue fol∣lowed thee: which words do not declare only the Pouerty of the Apostles, but also their Cha∣stity; seeing vnder the name of all things, the wyues of the Apostles must necessarily be vn∣derstood: Furthermore religious Obedience is

gathered out of those last words of S. Peter aboue rehearsed, And we haue followed thee; since to follow another, is nothing els, but to live according to that others direction,

Caelia.

Reuerend Father, you haue spoken fully of the Antiquity of a Religious life in generall, as prouing it from our Sauiours tyme; but I would intreate you to descend more particu∣larly to the Antiquity of Religious Virgins; seeing that point concerneth me more neere∣ly, in regard of my allready begun Course: And it also will giue I thinke) better satisfa∣ction to my sister Cosmophila. For what you haue aboue said of the first Institution of a re∣ligious lyfe, may perhaps by her not be exten∣ded to women, but to strayned only to men.

Confessarius.

I will condescend to your words: First then we find that S. Ignatius the martyr (who was the Apostles Scholler) affirmeth Colledges of Virgins, and saluteth them in his f 1.87 Epistles. Yea some of our Aduersaries the Protestants, do thus confesse of this point: In the flower of the Church (meaning in the beginning of the primitiue Church) there were g 1.88 Virgins, that professed per∣petuall Chastity. And which is more, our learned Aduersaries (the Century writers I meane, all being eminent Protestants) euen out of the rack of Truth confesse, that in Constantines time

being the first Christian Emperour, there were Monasteries h 1.89 of Virgins; That there i 1.90 then was a woman Gouernesse of professed Virgins. And fur∣thermore the said Protestants make particular mention of the Veyle k 1.91 of the Virgins, Of their religious l 1.92 habit and particularly of their Con∣secration m 1.93; and all this in the tyme of Con∣stantine who liued three hundred yeares after Christ. To conclude this point, the Antiquity of Virgin Nunnes, is much celebrated by Ioninian the third Emperour after Constantine; and he had them in such Honour, as that he published an Edict, That who n 1.94 should seeke not only to vio∣late, but euen to marry a professed Nunne, should loose his life. Thus much of this point.

Caelia.

I thanke you, Good Father, for thus your dis∣coursing; For I take great pleasure to heare, that this Religious Course by me begun; is warranted with such great Antiquity, and particularly in vs Women. And now Sister Cosmophila you may see, that this my Chosen Course of lyfe, is no late Innouation, or out an humane inuention, as some Enemyes thereto are not ashamed to affirme.

Cosmophila.

I agree with you (Good sister) in iudgment herein. But (Reuerend Good Syr) seeing this Re∣ligious Course of life, hath continued so many hundred yeares, as that no more touching this

point can be expected; I would gladly know, what kind of men, and especially of women haue imbraced this course; whether they haue beene but of the meaner sort only; or of more noble and worthy Persons; since this la∣ter degree of persons (if so you can proue it) will giue a great lustre and glory to a Religious life; For I obserue that diuers of high place & ranke in these dayes do euen contemne that Course; holding it as sorting only to the mea∣nor condition and sor•• of Men of Women.

Abbesse.

You shall giue me leaue (Good Cosmophila) to take this taske touching this your lost question or demand, from Father Confessarius, with his good leaue, and to impose it vpon my selfe, & to relate what I haue read, as concerning this point in spirituall bookes written of this sub¦iect in our owne tongue. I am the more bould herein, because many great examples not only of Men out euen of women, imbracing this state of life, may be here alledged; And there Examples of women, do more neerely con∣cerne v•• Women, and therefore may with good shew of Reason be deliuered by a wo∣man. Therefore I will most briefly begin with men, but will chiefly rest in the Presidents of Women.

First then we find, (to insist somewhat in fortaine Princes) Lothaerius a Westerne Empe∣rour, about the yeare 800. Anastasius a Grecian Emperour in the yeare 750. besides some o∣ther

Emperours; Hugo King of Prouence and Emperour in the yeare 920 Pipin king of Ita∣ly and eldest sonne to Charles the Great king of France, in the yeare 800. Bamba king of Spaine, about the yeare 670. to haue vndergone a Re∣ligious and Monastical lyfe. I will conclude, omitting many other forraine kings & Prin∣ces, with Charlemaine, who was king of Austra∣sia and Sueuia, and who receaued the habit of a Monke at Pope Zachary his hands. But to looke a little into our owne Country of En∣gland, we shall find it to haue beene most fertil herein, whiles the Land of England was deui∣ded into many kingdomes. According hereto we may reckon Sigebert king of the Northum∣bers, anno 640. Ethelred king of the Mercians, anno 704. Offa king of the East Saxons; Some small tyme after Kenred; Finally Inas, king of the same West Saxons, all which did forsake the world, and became Religious Monkes. Thus far of men; omitting to speake of many other Princes, Lords, and Noble men, imbracing the same Religious Course.

But now to come to women of worth and dignity, as being more peculiar to our drift & intention, I will restrayne my selfe to Empres∣ses and Queenes; who haue forsaken all Regall dignity or soueraignty, and after the death of their Husbands entered into a Monasticall life, and became Nunnes, as we are at this pre∣••ent. First then, Theodora the Empresse, about the yeare 880. imbraced this course of lyfe. ••ugusta, another Empresse, anno 1190. Richar∣••is, wyfe to the Emperour Charles le Grosse, did

build a Monastery, into the which she after entred, and therein dyed anno 890. Cunegun∣des, wyfe to Henry the Emperour. Agnes, wyfe to the Emperour Henry the third, gouerned some yeares the Empyre, after her husbands death, but in the end she surrendred vp the Empyre, and chose to liue in the humility of a Monasticall life, anno 1150. Elizabeth, wyfe to the Emperour Albertus the first, and Arch∣duke of Austria, did build a Monastery in the yeare 1290. and in that Monastery taking the Monasticall habit of a Nunne most happily ended her dayes. This Elizabeth had two Daughters, who followed her Example; The one of them was marryed to the King of Hungary, the other to the Count of Ot••ighen, in like sort the said Elizabeth had two grand chil∣dren, to wit, the Queene of Polonia, & her daugh∣ter, who both entered into a Religious lyfe of Nunnes, although her said daughter was in some sort assured in marriage to the Duke of Vratistaw.

To come to particular Queenes. And first Tesia, wyfe to Rachisius king of Italy with her Daughter Retruda, ended their dayes in a Mo∣nastery, spending their tyme in great Sancti∣ty. In France Radegundis, who was maried to king Clotaire, got his consent to depart from him, and entred into a Monastery at Poictiers, liuing and dying there with great shew of pie∣ty and deuotion, in anno 520. Within some few yeares after Adocra, wyfe to Chilperick king of France, together with her daughter Childe∣rade, betooke themselues to this heauenly pro∣fession.

Balda about the yeare 650. wyfe to King Clouis, king of France, after the decease of her husband went to Celles, where she en∣larged a Monastery, afore built, and till death professed therein a Nunnes life. Yt we cast our eyes into Spayne, we shall find the like Exam∣ples of Deuotion; For we read that Nunez, wyfe to Veremond king of some Prouinces of Spaine, and Teresa, wyfe to Abdadas king of Toledo, became before their deaths two Reli∣gious and Cloystered Nunnes.

I will come to our owne Country of En∣gland; where we find great store of such Examples. And first Eldrede, wyfe to the king of the Northumbers in the yeare 670. Ethelburg spouse to Inas king of the East Saxons, did both vndertake a votary lyfe. In like sort E∣theldred who being wife to two English kings, kept her Virginity with them both, and ob∣tained of the later husband (which was gran∣ted her) that she might enter into a Mona∣stery of Virgins. O how highly (to the dis∣grace of many, who now liue in the world) did this Queene conceaue of a Religious and cloystred profession! But to proceed further. Sexburg (sister to Etheldred) being Queene of Kent, after the death of her husband, followed her sister in her religious Course. Finally Al∣frede, Queene of the Mercians and Northumbers, did lead a most austere life in a Monastery which herselfe had built, vpon her owne charges, about the yeare 970. Here now I make an end in relating what worthy Empe∣rours and Kings haue left their diademes, to pro∣fesse

in Monasteries, Religion and Deuotion as also (as more fitting for me to alledge, i•• regard of their Sex) what truly Noble Empres¦ses, and Queenes, haue shaken for euer hand with the world, to leade a Votary, Monasti¦call, and retired life.

Most happy Emperours and Kings, and most happy Empresses and Queenes you are who voluntarily relinquished your terrestria•• Crownes, for your gayning of a Celestial Crowne, which at this day all you do enioy and shall enioy without any change for al•• eternity! And now here (Cosmophila) you may coniecture by that which is aboue deliuered, that your Sister Caeliae by continuing in her much desired state of a Religious lyfe, after her dissolution of body, shall haue whole Troo∣pes of most Blessed Empresses and Queenes, for her Companions and fellowes in Heauen. For seeing both they, did, and she will, end their dayes in one and, the same Religious course of lyfe; therefore all of them are to en∣ioy one and the same heauenly Reward, and Community of Saints.

Cosmophyla.

Most Religious Lady, This your discourse hath giuen me great contentment: And in∣deed it is most sortable to your state, that you as being a woman, and Gouernesse of many Religious women, should be conuersant in the liues of those women (whether Empres∣ses, or Queenes) who leauing all soueraignty

and Royall dignity, did make choyce to liue and dye in your owne Course, and order of lyfe.

But now, R. Father Confessarius, to turne my speach againe to you: I would intreat you to enter into a further Ocean, or mayne Sea, in discouering the great Dignity and worth, euer attending vpon a Religious Course.

Confessarius.

I am as willing thereto, as you (Cosmophila) are; so fruitfully should I esteeme my speaches to be bestowed, if so they could be of force to draw you to acknowledg all that Honour and worth, which is found to be in a Religious life. Therefore in this place, I will shew that a Rell∣gious life is (as it were) a Compound made of the mixture of most other vertues. Now if this can be proued (as hereafter I will proue) how worthy, and how much is to be admired the state of Religion? For seeing vertue is the only true wealth (as I may terme it) of a Christian; it must necessarily follow, that who hath more vertue, is more spiritually rich. Well then to passe ouer (as aboue is both proued & gran∣ted) that the three Vertues of Chastity, Pouerty, and Obedience doe essentially concurre to the true Profession of Religion, I will descend to o∣ther vertues, euer accompanying that state.

And to begin with the three Theologi∣call Vertues, as they are commonly called, I meane, Fayth, Hope, and Charity. And first tou∣ching * 1.95 Fayth, (the Basis, or foundation of all

Christianity) most cleare it is, that a Religious state cannot be without an assured and emi∣nent Fayth. The reason whereof is this: That Man or Woman, who entereth into Religion, forsaketh all present and temporall benefits & pleasures: for benefits and pleasures which are vnseene, and future, and so future as that they are not to come, but after a long distance of tyme; this man, or woman relyeth herein only vpon the sole promisse and Word of God: but this no man would do, but he that is fully persuaded, that the future is much more certaine and assured, then that which is pre∣sent. And this is the greatest Act of Fayth, which a Christian can performe.

What shall we say of Hope? Hope consisteth in two points; First and principally, in hoping * 1.96 for the glory of Heauen; which though it be to come, yet Religion giueth such full pledges thereof; as that it causeth a man to vndergoe all difficulties whatsoeuer in a religious life, for his infallible Hope of the said glory of Hea∣uen. The second point wherein Hope resteth, is to extend and stretch it selfe out to the ne∣cessary helps of this present lyfe: but this kind of Hope is most fully and actually practized in Religion; since what man is there, who repo∣seth more confidence in the goodnes and pro∣uidence of God for his enioying of sufficiency of necessaries in this lyfe, then a Religious man, who voluntarily depriueth himselfe of all things, which afore he did enioy, or might haue need of; wholy casting himselfe (throgh a most erected Hope) into the hands of Gods

goodnes, care and benignity, for his prouision or necessaries?

To descend to Charity; Charity brancheth it * 1.97 selfe into three Parts; One extendeth it selfe towards God; the second branch, to those per∣sons who are of the same Institute; the last to all men whatsoeuer. Now touching that Cha∣rity which is borne to God, this most crearely shineth in a religious life; since it is the only Charity which a man beareth to God, which forceth him to abandon the world, for the more strict and seuere seruing of God; therefore the force of that Charity must be extraordinary great, which surpasseth all the loue, which we beare to our Patents, Brethren, Kindred, Ri∣ches, and all worldly temporalities, and final∣ly the loue to our selues; for how were it pos∣sible, that one should abandon and forsake all these things for God, if he loued not God more then all things?

Touching the second branch of Charity we are to conceaue, that the streames of Charity to∣wards our Neighbours, are deriued from the loue of God, as from its source and fountaine. And thus these streames runne first towards them, whom God hath linked and tyed toge∣ther in one and the same Community, or In∣stitute of lyfe, who by reason of this proximi∣ty and nearenes, haue euer beene accustomed to call one another, by the sweet and louing ••ome of Brethren. Now the ground, where∣vpon Religious people doe agree and vnite themselues together, is neither neerenes in hloud, nor n••y ciuill Contract; but only super∣naturall

Loue, which is Charity; which Charity did first breed this strict association, and after did maintaine and continue it; For without Charity it would instantly decay and vanish away.

The third Branch of Charity (as I said a¦boue) extendeth it selfe to all men; For excep¦ting certaine Institutes in a Religious lyfe, which haue reference wholy to Contempla∣tion, all the rest are so wholy bent to the ser¦uice of their Neighbours (especially by daily prayers, offered vp for them) that all their Thoughts and Endeuours seeme to leane that way, and the Employment of euery religious family giueth sufficient testimony hereof. Thus may a Religious person iustly say, as S. Paul said of himselfe: o 1.98 We haue made our selues seruants to all men. Hitherto of the three su∣preme and supernaturall Vertues of Fayth, Hope, and Charity. But to come to other Infe∣riour, and morall vertues.

And to begin with Prudence, defined by S. * 1.99 Austin, to be the knowledge of what p 1.100 we are to desire and what we are to flie. But in what state of lyfe doth Prudence more manifest and discouer it selfe, then in a Religious lyfe? Now from the definition of Prudence giuen aboue by S. Austin, it ineuitably followeth, that perfect Prudence cannot reside or dwell in a sinners soule. The reason hereof is, in that perfect Prudence is a Vertue, which considereth the true End of Man, and doth apply for the purchasing of that End, vpright aduise, vpright iudgment, & vpright Command. Now heered demand

where is the true End of man better conside∣red of, and better weighed, then in Religion, where we direct and deuote our selues wholy to God, and put our selues entirely vnder his Dominion, and power?

To come to Iustice. Where doth this vertue * 1.101 more resplendently thyne, then in a Religious lyfe? since the Office of Iustice consisteth in gi∣uing euery one his owne, and chiefly to God that which belongeth to God. Now the state of a religious life barreth a man from all Oc∣casion of fraud and de••cite, as with-houlding that from another, which belongeth to him; And certainly a true Religious soule would not for a thousand worlds do any Iniustice to another, but infinitly more willingly would rather brooke to suffer wrong, then to do wrong.

Temperance is also a morall vertue: whose * 1.102 office is to bridle and curbe the pleasures of the Body, but especially those pleasures, which consist in the senses of touching, and tasting; The first belongs to generation, the desires whereof are in themselues most violent and intemperate; and yet they are all suppressed, or rather extinguished by the vow of perpetuall Chastity, and with closing ones selfe within a Monastery. The pleasure of tasting appertaines to the sustenance and maintenance of the bo∣dy by eating and drinking: but all exorbitant and superfluous effects hereof, are taken away in religion; Since a religious life confineth it selfe within the limits of necessity, and pouer∣ty; contenting it selfe with such poore and ne∣cessary

sustenance, meate, and drinke, as is able to maintayne the Body in good and perfect Health, for the better seruing of God. Thus you see, how this Vertue of Temperance is practized in a religious Life.

To come to the last Morall Vertue, which is Fortitude. This Fortitude, of which we dis∣course * 1.103 in this place, resteth not in fighting in the field with one; But (it being the strength of the Iust, is practized in subduing the flesh in contradicting a mans owne will, in quen∣ching the delights and pleasures of this life, in contemning all that, which this world so much admireth, for the Hope of an eternall kingdome; briefly in sleighting tēporall pros∣perity, and in patient bearing of Aduersity. Now what state of men in the world is there, who prosecute all these points of spirituall fortitude with greater sedulity, diligence and bent of Will, then a good Religious man, or wo∣man in their priuate Monasteries?

Thus far of these foure prime and Cardinall Vertues of Fortitude, Temperance, Iustice, and Pru∣dence; where you may see Cosmophila, how they all are most fully and diligently professed in Religion. I could further instance, how the Vertues of Patience, and Humility; how the guifts of the Holy Ghost, I meane, Wisdome, Vnder∣standing Counsell, Piety, and the feare of God, are all found in a most high degree, in the state of Religion. And the reason in generall hereof is, because some of these vertues receaue their O∣peration from a Religious loue towards God; & the rest are the guifts of God, through his loue

towards the Religious. But what is already said touching the former Vertues both Theologicall and Morall, may serue at this present to proue, that a Religious life, is of that spirituall ampli∣••u••e and largenes, as that it doth incorporate and combine within it selfe the practise of all Vertues.

Cosmophila.

O how pleasing are these your speaches to my eares! I grant, I now much more honour 〈◊〉〈◊〉 Religious life, then before my entrance into this house I did. But Good Father since you haue begun this your discourse most charitably in the behalfe of my Sister and me (towards her, for her confirmation in iudgment; towards me, for my alteration of iudgment) continue, I beseech you in your assumed Scene with the like charity.

Confessarius.

Well then, to proceed further, for Charities sake; since that the Apostle sayth, q 1.104 Charity doth edify, Charity is r 1.105 benigne and hopeth all things: I will in this next place, (for the greater ho∣nour of Religion) shew, how a Religious lyfe may well be tearmed (for its worth) a kind of Martyrdome. This is proued in that it beareth a great resemblance with Martyrdome. Further∣more, as Martyrdome surpasseth a religious life in diuers points; so in some points a Religious life exceedeth Martyrdome. To expresse these

things, heere we are to know, that there are two kinds of Martyrdome. The one of the Body; the other of the Soule: That of the body is, when a Man or Woman loose their liues and bloud in protestation and defence of the true fayth. The Martyrdome of the Soule or mind is, to dye to the world, and to all the pleasures thereof; and such a person may truly say with the Apostle: s 1.106 The world is crucifyed to me, and I to the world. And what persons in the world do suffer a greater Martyrdome of the mind, then such as are Religious; since they are dead euen to the pleasures of the flesh (I meane to ma∣riage) dead to Riches, dead to Dominion or rule; Finally dead to all the fading comforts & consolations, which the world promiseth?

Now for the iustifying of these two seuerall Martyrdomes, I will insist in the authorities of two or three ancient Fathers. Heere then we find S Austin thus to admonish all good Chri∣stians: Let vs t 1.107 striue against deadly allurements of sinne, knowing, that Christians cannot want daily Martyrdomes euen in these things: For if Christ be Charity, Fruth, and Iustice, he that seeketh to ouer∣throw in Man these vertues, is a persecutour, and he a Martyr that is resolued to maintaine them in himself, and defend them in others. Thus S. Austin. S. Grego∣ry is herein more cleare, thus teaching: u 1.108 There be two kinds of Martyrdome; the one in mind the other both in mind and outward worke. We may adde hereto what S. Ierome speaketh, to wit: x 1.109 Not only the shedding of bloud is to be accounted Martyr∣dome but the vnspotted behauiour of a deuout mynd, is a daily Martyrdome. So far S. Ierome.

Now to compare a Religious life, with Mar∣tyrdome of the body. It is then to be obserued, that as in many things Martyrdome surmoun∣teth a Religious life; so also a Religious life in some some things euen excelleth Martyrdome. To instance this Martyrdome of the body surpas∣seth a Religious life, in that it vndergoeth far greater paines and torments; yet the greater the torments are, they must therein be the shorter, and sooner bring the tormented party to Heauen. But in Religion, though the paines be not so violent, yet they are of greater and longer endurance. Againe, Martyrdome is to be preferred, in that by meanes thereof a man layeth downe his owne life; which is the dea∣rest pledge, that one can performe for ano∣ther: Religion, though wanting this glory yet it hath the continuance of a most holy life, and store of merits, & this for many yeares, which doth aduance a man very highly in the fa∣uour of the diuine Maiesty, and reward him with many degrees of glory and eternall hap∣pines in the Heauenly Ierusalem; And accor∣ding hereto, we may sately affirme, that many yeares spent in holy conuersation and retired∣nes of life, wil be attended with a greater in∣crease of Reward, then the loosing of ones life, by only one short Act of Martyrdome, shall procure.

Now this Aduantage Religion hath aboue Martyrdome: To wit, that a Religious Course is a more safe way to gayne Heauen, then the ex∣pectation thereof by Martyrdome. And the rea∣son hereof is; in that many Christians at the

tyme, when they should suffer Martyrdome for the profession of their Religion, haue shamefully falne from their fayth for the a∣uoyding of their torments. And this is euident out of the writings of S. Cyprian, y 1.110 who rela∣teth the miserable falles of seuerall hundreds, who (as he sayth) were ouercome before the bat∣taile, and ouerthrowne before the encounter. Now Religion lyeth not open to this danger, since a Religious life more sorreth to a mans disposi∣tion, then Martyrdome doth; and there be ma∣ny things in it, which (as aboue is shewed) asswage the hardnes of that Course.

Another priuiledge, which a true Religious life hath aboue Martyrdome is, that where as Re∣ligion is euer at hand, and ready to be imbraced at all tymes; Martyrdome seldome happeneth: since Martyrdome is not in our power; for nei∣ther ought we to kill our selues, nor to pro∣uoke others to kill vs; for either of these were an Act of great presumption, and most dis∣pleasing to God. Now I will conclude the resemblance betweene Martyrdome and a Reli∣gious life, with this ensuing obseruation: That as without death there is no Martyrdome of the body; so a Religious life may be said to suffer a certaine kind of death: For seeing death depri∣ueth vs of our wealth of our friends and of all manner of things in this world; we in like manner find, that a Religious Cause doth de∣priue a man of all the same things; and this so wholy, that a Religious man can no more en∣ioy these things, then if he were truly & really dead. Yet here is a disparity, which maketh in

behalfe of Religion: which is, that when by Martyrdome we dye our bodily death, it is an easy matter to want all these worldly things; because we then going to a better lyfe, shall haue no need of them; whereas seeing in this life we haue need of them, we forbeare the fruition and enioying of them, with greater difficulty and resistance of Nature. Therefore impasse no further in this subiect, I conclude (in respect of all that aboue said) that by Martyr∣dō a man dyet to his Body; by Religion he dyeth to himselfe.

Heere now (Cosmophila) you may behold the splendour and worth of a Religious life, which, as it is surpassed in some respects by Martyr∣dome, so in others it exceedeth it; I say, it ex∣ceeds Martyrdome, the suffering whereof euen our Sauiour himselfe so much celebrateth in these words: Greater z 1.111 love, then this no man hath, that a man yealdeth his life for his friends.

Caelia.

O good Father. You much strengthen my re∣solution with the sweetnes of these your dis∣courses. But now it comes to my mind, that you, one day in discoursing to our Religious Si∣sters of the dignity of a Religious state, did call it a Sacrifice to God: your meaning therein I did not (I confesse) nor yet do perfectly vnder∣stand. I would desire your Reuerence to ex∣presse your selfe more plainly, that so my sister Cosmophila, and my selfe may be the better in∣structed therein.

Confessarius.

Well then to come to that point. I did then say nothing, but what I will proue at this pre∣sent. And first in warrant of that my Assertion that Religious persons are a continuall Sacri∣fice to God, in respect of the oblation, which they make of themselues to God. I do produce S. Austin thus teaching: a 1.112 A man consecrated & vowed to the Honour of God, is a Sacrifice, in regard that he dyeth to the world, that he may liue to God. When we chastice our body by temperance, if we do it for God (as we ought to do) to the end not to yeald our members weapons of Iniquity, but weapons of Iu∣stice to God it is a sacrifice. Yf therefore our body, which is but as it were) a seruant and instrument of our soule, be a sacrifice; if the good and pious vse there∣of he directed to God; How much more then shall a soule be a Sacrifice, when it deuoteth it selfe to God to the end that being inflamed with the fyre of his loue, it may destroy in it selfe the forme and impression of all worldly Concupiscence, and be reformed according to his vnchangeable likenes subiect vnto him; and this Sacrifice shall be so much the more gratefull, by how much it partaketh of his beauty?

Thus far doth S. Austin discourse of this point. With whom agreeth S. Gregory thus speaking: b 1.113 We offer our selfes in Sacrifice to God when we dedicate our lyfe to his diuine Seruice.

Thus these Fathers; to whom I could al∣ledge the like authorities of many other of them. And now from hence I may infer. That if it be a Sacrifice for vs to offer any thing vp to God

then doubtlesly to offer vp our selues to God, is truly a Sacrifice; the true Nature and essence whereof cōsisteth in the absolute oblation of our selues (I meane of our bodies and soules, and of all the powers of our Soules, and particularly in offering vp the power of our will:) especially in such an oblation, as being once offered vp, it is not in our power to recall. Now, how most acceptable the sacrifizing of our Soule & body is to God; is proued by this reason fol∣lowing: Yf the Sacrifices of the Old Testament, consisting in offering vp to God a Heiffer of three yeare old, or a Calfe, or some other such beast, were so pleasing to God, and that God did receaue those Sacrifices (as the Scripture sayth) in * 1.114 an odour of sweetnes: How ineffa∣bly pleasing then, is that Spirituall sacrifice, (which is bought, and redeemed by the most precious bloud of our Redeemer) to wit, the sa∣crifizing of the soule and body to his diuine Maiesty? And can we then doubt, but that he will receaue such a Sacrifice, in an incompara∣bly far greater Odour of sweetnes, then he recea∣ued those legall sacrifices in the Old Testament? with this I conclude this point, since litle more needeth to be added hereto.

Cosmophila.

Very Reuerend Syr, You haue so fully manife∣sted and sayed open the worth, dignity, and splendour of a Religious life, as that more in this kind cannot be expected. Neuerthelesse, seeing all persons are not of one and the same

disposition of mind; some men (and these of more noble spirits) being affected to things in regard of the true estimation and honour, which is found in the same things; Others a∣gaine being carried violently, and with an immoderate loue to such things, or courses of li••e, which are euer attended on with hope of great benefit; and profit deriued from thence; Therefore to encourage that soule, which bea∣reth an eye chiefly to its own benefit & emo∣lument, I should be desirous to know, what fruite may be reaped by professing a Votary and Religious life, which by other vertuous courses is not so easely obtained. We see how world∣ly men are carried with an impetuous streame of their Will, to such professions of life; where∣in they hope to reap profit, thereby to quench their vnquencheable thirst of gayne. For example, to this end doth the Country-man labour in rillage of his ground; to this end the Marchant-venturer sends his ships with dan∣ger to most far and discoasted Nations: Brie∣fly, to this end, our Lawyers in England take such indefatigable paines. Since then a Reli∣gious life infinitly transcendeth in worth these former, and all other temporall courses of life. I doubt not, but that it is furnished with many peculiar benefits and profits; and those of so much the more worth, by how much the profession of a Religious life is more honourable, then the profession of any kind of mercenary life. Therefore (Good Syr) insist, I beseech you, in this subiect; so far forth as you shall thinke good. I do assure you, I do bring with me

(now at this present) greedy and listening ea∣tes to your speaches; let them not therefore be defrauded of their expectation.

Confessarius.

As aboue I said, so now againe I will com∣ply with, and satisfy your requests in what I can: and indeed there are so various and di∣uers benefits flowing necessarily from a Reli∣gious and professed life, as that I may say with the Poet: Inopem me copia fecit, Aboundance of matter makes me vncertaine where to begin. Therefore at this present I will rest in pre∣senting to your iudgment the chiefest fruits & benefits deriued from a Religious life, pretermit∣ting for breuity others of lesse moment.

First then we hould, that a man, or woman by entring into Religion, hath euen by the force and vertue of that Act (as men of rype age haue by their Baptisme) a full remission of all their sinnes committed till then, through∣out * 1.115 their whole life. Now, how great, im∣mense, and soueraigne a benefit is this? The greatnes whereof is best discerned by obser∣uing the effects wrought thereby; to wit, First, the auoyding of Hell-fyer for all Eternity, or the fyer of Purgatory, which is more insuffe∣rable (as S. Austin affirmeth) then any tor∣ments in this world can be. Secondly, the ob∣tayning of the kingdome of Heauen, which is reserued and giuen only to those, whose sinnes are remitted and forgiuen. I will add hereto this one consideration; That if we be to re∣deeme

but only one mortall sinne, how great paines ought we to take, in procuring a true Cōtrition therof, in afflicting our bodies with fasting, disciplines, and other such austerities? how impreciable then, and most worthy to be esteemed, is that Course of life wherein a man or woman entring into doth by that one Act, deface and cancell out, not one only sinne, but all sinnes and lesser imperfections, which a sinfull or carelesse Christian hath committed afore all his life tyme?

Now that the Profession of a Religious life, doth euen by vertue of that Act, blot out all sinnes afore committed. Thomas Aquinas (that great Doctour, and Saint) thus disputeth: If c 1.116. Almes-deedes do deliuer sinnes (as we find in the Prophet Daniel how much more shall the entrance in∣to Religion worke the same effect? Which kind of vo∣luntary Penance is not only of equall worth with Al∣mes-deedes, but doth greatly exceed it. And the rea∣son hereof S. Thomas giueth in another place in these words: d 1.117 When we enter into Religion our sinnes are forgiuen vs; but yet so, as that we on our part lay downe a reall and very great satisfaction for t••em: For when we deliuer vp our will wholy to God, and be∣queath our selses to his seruice, we giue him that which is more deare vnto vs, then all thing els in the world; and consequently we do fully satisfy for all sinnes that are past. Thus S. Thomas. And vpon this ground it is, that S. Ierome e 1.118 calleth entring into a re∣ligious life, a second Baptisme; and this with good Reason, since in religion we dye to the World, in Baptisme we dye to sinne.

Thus farre (Gosmophila) of the first fruite, of a

Religious life; the greatnes whereof who can truly apprehend? O if a Man by some traite∣rous and disloyall Act to his Prince, were en∣chayned, and were daily to suffer insupporta∣ble torments for such his Cryme: Or if one were infinitly indebted to his Creditours, and fat more then all his temporall state were able to discharge, how happy would that first man, or this other thinke themselues to be, if so the one could be set at liberty from his daily pu∣nishment, and the other discharged of all his debts, by performing one only Act, which should be most gratefull to the Prince of the one, and to the Creditours of the other? The Case is here a like: We all by sinne commit a spirituall treason towards God, and also by them, we daily increase the heape of our debts, that is, our Transgressions, for which we say in our Lords Prayer, Forgiue vs our trespasses. And yet all the punishments due to be inflicted vpon vs, and all the debts we owe to God, may be taken away and discharged by one only Act of entring into Religion. How sottish then, and stupid are most men, who cannot, or at least will not, apprehend the benefit thereof? And thus briefly to proue, that the Act of first en∣tring into a Religious life (if other requisite circumstances be not wanting) doth oblite∣rate and blot out all sinnes afore committed, and that, in that respect, it is iustly called, A se∣cond Baptisme.

Cosmophila.

Good Father, neuer can a subiect of this Na∣ture, thus learnedly discoursed of by you, breed any saciety to my Eares, nor can they euer be cloyed there with: such inexplicable pleasure I take therein, & so strongly haue your words, deliuered of the state of a Religious life, inua∣ded my iudgment; making it most contrary (so farre as concernes Religion) to that vn∣worthy conceyte I had thereof, at my first en∣trance into this vertuous Monastery: But pre∣suming of your voluntary continuance in your former Charity, touching the more fully rectifying of my weake and feminine Iudg∣ment herein; I would desire you to descend to the displaying of other fruits & benefits, sprin∣ging from the roote of a Religious life.

Confessarius.

Most willingly. The next benefit then, wher∣in * 1.119 I will insist is, to shew that a Religious life through Gods most mercifull acceptance ther∣of, doth often expiate and make satisfaction for all sinns, whose temporal punishmēts (af∣ter the guilt of eternall damnation is remitted) are to be suffered either in this world, or in the next, in the fyer of Purgatory; That a Religious life is of this efficacy and vertue, is thus proued. Yf a Religious life can procure a full remission of all sinnes, in respect of eternall damnation due to our sinnes, as aboue I haue shewed, it

doth; then much more a Religious life, is of force to procure the lesse; that is, to cancell and blot out all temporall punishment: Since the tor∣ments in Purgatory, are so much inferiour to euerlasting damnation, as tyme is inferiour to all Eternity; and to endure torments for cer∣taine yeares only, is more sufferable, then to endure torments for euer and without End. And the lesse we are here to admire, that a Re∣ligious life can take away all the paines of Pur∣gatory, if so we call to mind, that this life is a state or Pennance, and so commonly called, in regard that most of the tyme thereof is be∣stowed in bewayling and lamenting the sin∣nes of our life, and in repairing the faults and negligences of former yeares.

Now the greatnes of this benefit of a Reli∣gious life (if we apprehend two things tou∣ching Purgatory) will more easely appeare. First, the greatnes of those temporall torments in Purgatory: Secondly, if we conceaue, that there are very few persons, (and those only of extraordinary sanctity) which doe escape the fyer of Purgatory. Now touching the first point, I will enlarge my discourse with the te∣stimonies and iudgment of S. Austin, deliuered vpon this point. Well then let vs heare of what iudgment S. Austin is herein, who thus writeth of the atrocity of the paines of Purga∣tory: f 1.120 Because g 1.121 S. Paul affirmeth, that they (meaning those in Purgatory) do suffer detriment, but yet they shall be saued, as by fyre: Therefore (sayth S. Austin) this fyre is contemned: but certainly, though they shall be saued by it; yet is this fyre more grie∣uous,

then whatsoeuer a man can suffer in this life; al∣beit you know how great and intollerable things men haue, and can suffer.

Againe S. h 1.122 Austin in another place thus: They, which haue done things worthy of temporall pu∣nishment, (whom the Apostle sayth, shall be saued by fyre) must passe through a fiery r••uer, and most horri∣ble shallowes of buring 〈◊〉〈◊〉. Finally the same Father thus further discourseth hereof in these words: Yf i 1.123 a sinner by repentance and Conuersion escape death, and obtayneth life, yet for all this I can∣not promise him, that he shall escape all payne or pu∣nishment, which must be suffered in Purgatory fyre; & this fyre (I tell you) though it be not euerlasting, yet it is passing grieuous, for it doth exceed all paines, that man can suffer in this life.

In this place now I will descend to shew, that most holy Seruants of God haue been greatly afrayd of the paines of this purging fyre; Now if such men of eminency for vertue and Piety, haue stood in such feare and horrour thereof, what then shall become almost of all Lay-people, who liue in the world, and for∣beare to take the Course of Religious life, which is very auayleable to preuent and free them from that raging fyre? I will then first set downe the words of S. Gregory touching the dread, that the Prophet Dauid had of the tem∣porall fyre of Purgatory: Thus then he writeth, expounding those words of Dauid: k 1.124 O Lord, rebuke me not in thy fury, nor correct me in thy wrath. This is (sayth S. Gregory) as if he had said, I know, that after this life some must be clensed by pur∣ging fyre, and others must receaue Sentence of eter∣nall

damnation. But because I esteeme that purging fyre (though it be transitory) to be more intollerable, then all the tribulation, which in this lyfe may be suffe∣red; Therefore I only do not desire, not to be rebuked in the fury of eternall damnation, but also I greatly feare to be purged in the wrath of transitory Correction: Thus S. Gregory; From whose words we may conceaue in what feare of Purgatory both Da∣uid, as also S: Gregory himselfe (allowing the iudgement of Dauid) did stand.

S. Ambrose (that Holy Father) feared no lesse, but that he might suffer the paines of Pur∣gatory; who thus writeth of himselfe: l 1.125 O Lord, if thou reserue any thing in me to be reuenged in the next life, yet I humbly beseech thee, that thou giue me not vp to the power of wicked spirits whiles thou wypest away my sinnes by the paines of Purgatory. I will conclude with S. Bernard, who in these passionate words following, discouereth his conceaued dread and horrour of suffering the temporall paines of fyre in the next life: m 1.126 O would God, some man would now afore hand pro∣uide for my head aboundance of Water, and to mine Eyes a fountayne of teares; for so perhaps the burning fyre should take no hould, where running teares had clensed before.

Thus far (Cosmophila) of this subiect; And now from hence I present to your iudgment the consideration of two points. First, the vio∣lent extremity of the paines of Purgatory; Se∣condly; that the most holy men who haue li∣ued, stood most fearefull, that their liues and Actions should be tried, refyned & purged in this fyre. Now both these two passages being

most euident, (and aboue by me so cleared) what dread then may Lay-people (such as your selfe Cosmophila is) conceaue of this fyre? Wherein all the Idle words (to apply my speach particularly to your Sex) of yong Gen∣tle-women, all heir amarous Conceites, and discourses with men, all multitude of lighter sinnes, all desire of superfluous brauery in ap∣parell, and new fashions, all idle spending of seuerall howers in the day for adorning and beautifying of their faces and bodies, to be ga∣zed on by men, shalbe purged? and for how many yeares God himselfe only knoweth. Yf a man should put his hand into the fyre, but for the space of a quarter of an hower, what insupportable paines should he endure? Yet all this were but a flea-byting in regard of the torments of Purgatory, conunuing for many yeares. Now then to turne & apply my speach to the beginning of this mayne passage: Yf a Religious life be so worthy in it selfe, and of such efficacy, (as being a state of Continuall Penance) as that by it a Religious person may labour daily to cancell his sinnes, and to escape the paines both of Hell, & Purgatory; how weake then is the iudgment of all those, who sleight and prize litle the priuiledges granted by God to such a life? And on the contrary syde how happy (Cosmophila) is your Sister Caelia, in choosing this her retired and votary life, for her better auoiding of all the former threat∣ned dangers?

Abbesse.

Reuerend Father Confessarius, and you Cosmophi∣la, with both your good leaues, I will make bold to relate one Fruite or benefit of a Reli∣gious life, and hereto I am the more willing, in that out of my owne experience and gouer∣ment ouer others, I find the Fruit by me here vnderstood, to be most exactly practized by * 1.127 all those religious sisters, who liue vnder my charge. This benefit, whereof I here speake, is an Humble lowlines of mind, in the Professours of a votary life. And the greatnes of this ver∣tue is of so large an extent, as that S. Bernard houlds it to be a signe of predestination; who in one of his Sermons, turneth his speach to his owne Brethren, and thus speaketh: Dearely n 1.128 beloued, perseuer in the Course allready vnderta∣ken; that by Humility, you may ascend to Sublimity. This is the way, and there is no other way, but it. He that goeth otherwise, doth rather fall: for Humility exalteth; Humility leades to life. Thus S. Bernard. The truth whereof from experience appea∣reth; seeing we may daily obserue, that that Man, or Woman, who is most poore in spirit (that is most humble) is commonly most rich in the guifts of the spirit; and according hereto (if so I remember the words) the Pro∣phet Dauid thus speaketh: Our o 1.129 Lord is high, and regardeth humble things.

Now for the further displaying of the great fruit of Humility, we may call to mind, that it preuenteth many dangers of the soule, vnto

which dangers high minded persons lye open. Humility also ministreth many helpes to eter∣nall Saluation; for they, that are in honour & Elation of state, are euer in great danger of a headlong falling; whereas a good humble Soule reposeth it selfe most willingly in the lowest place, and is thereby more remote from any spirituall slipping downe. And by this we may gather how much we are obliged to Reli∣gion, whereby keeping vs out of the trafficke and commerse of the eyes of men, and from all worldly aduancements, we rest in a holy and wholesome place of Refuge; we being by this meanes made meere strangers to the World, and the World to vs.

And touching the practise of this precious Vertue of Humility, (if I may speake it in all sobriety of iudgment,) it is most exactly and daily put in execution by the Sisters of this our poore Monastery. For (though I say it) there are diuers Sisters here, worthily for their pa∣rentage descended; and yet they euen striue & contend (through a pious and religious Emu∣lation) which of them shall performe the most and lowest workes of Humility. How often (to my owne great edification) haue I comman∣ded such, or such a Sister of no meane Descent, to vndergoe this or that meane office in out house? Yea so willingly hath ech of thē with a ready & smiling consent performed what I appointed, as that, thogh I be their vnworthy Gouernesse, yet I may bouldly pronounce, that they are my Instructours in the practise of this Vertue. And for the more certainty hereof, I

dare appeale to the iudgment of you (Sister Caelia) whose eyes are able to depose the daily truth, of what I heere say; but (though I be their Superiour) heerin I will not glory in our selues, but according to the Apostles words, I p 1.130 will glory in our Lord.

Caelia.

I freely auerre, that my owne sight, since my first entrance in to this holy House, hath obserued strange and vnexpected Examples of this kind. And indeed to speake vnder both your licences, I do find not only Humility, but many other Vertues to be daily exercised a∣mong our Sisters, to the great strengthning and encouraging of me, in this my selected life. So as I may iustly terme this Monastery (and no doubt, all other well gouerned Monasteries, either of Men, or Women) a very Schoole of Ver∣tue. For besides the three Theologicall vertues (to wit, Fayth Hope, and Charity) as also besi∣des the three essentiall vowes of a religious life, (I meane of Chastity Pouerty, and Obedience) finally besides Humility (aboue spoken of) what other vertue, sorting to a Christian life, is there not practised by the blessed Nunnes of this Monastery, and this in a high degree? The due Consideration of which point, (I grant) hath increased my thirst in imbracing this most happy life, and in loathing the world, and all the fruitles pleasures thereof. O deare Sister Cosmophila. I would to God, I were daily to endure no small paines of my

body (and this for no thort tyme) that you had so fully seene in this place, the practize of ver∣tue, as I haue done; and that the sight thereof had made so deep an impression both in your Vnderstanding and Will, as to my infinit comfort (through the vnspeakable goodnes of his di∣uine Maiesty) it hath done in mine: Then (Good sister) I shold be assured that you would not so much depresse and vnderu••lew the state of a Religious life, as in the beginning of this discourse you did. Yea I would not be al∣together in dispayre, but that your selfe, for the Eternall good and wellfare of your soule, (with a pious contempt of all those trifling allurements aboue mentioned by you, as Ma∣riage, splendour in apparell, attendance, and the like) might perhaps imbrace the same re∣ligious Course of life with me.

But Reuerend Father, (to turne my speach to you) your Reuerence may proceede fur∣ther (if so you shall thinke good) in vnfoul∣ding the fruits and benefits of Religion; My si∣ster seemes by her words to take no small de∣light therein; and as for my selfe (to the grea∣ter, nourishment of my spirituall life) I doe euen feed vpon these your vertuous and reli∣gious discourses.

Confessarius.

I will not be sparing of my labour herein. But because this Scene of myne; in setting downe the benefits and commodities arysing by a Religious life, hath beene somwhat long;

therefore I will passe ouer many fruits thereof, As that a man doth discharge his debt, in giuing him∣selfe wholy to God, in Religious state. That Gods pe∣culiar care and protection is ouer those, who liue in a Religious lyfe. That the prayers of Religious persons are easely heard. That among religious people there is mu∣tuall communication of Good workes. That in a Reli∣gious state, the Commvndements of God bynding vn∣der the penalty of damnation, are far more easely kept, then in the state of the Layty. That there is greater me∣rit of one and the same good worke, performed by a Religious person, then the same is being performed in a Lay person and this by vertue of a Religious state. That those who are truly Religious people, do euer the Will of God. That a Religious life (as aboue is partly shewed) cutteth off and preuenteth all occasion of sinne. That by a Religious state we she the world, and all the dangers thereof. All these particular points * 1.131 (I say) I will pretermit to enlarge my selfe vpon, and I will close this longe Passage, touching the Fruits and benefits of a Religious life, by heere shewing, That one maine or chief Fruite thereof is, that it promiseth a safe, quiet, and happy death. The greatnes of which benefit what tongue can expresse, or vnderstanding conceaue, since Gods sacred writ assureth vs, q 1.132 Blessed are they, that dye in our Lord?

Now for the better & more full apprehen∣sion of this so inexplicable a benefit, we are to call to mind, that at the hower of our death three things are accustomed to afflict vs. The 〈◊〉〈◊〉, Death it selfe; the remembrance where of (in regard, that thereby we are to leaue the world, and all its temporall pleasures) beget∣teth

euen a horrour in Mans Nature; and ther¦fore it is most truly said by the Wiseman, that the remembrance * 1.133 of Death is bitter. The second reason making death so vnpleasing is, that that is the tyme, when the Deuill is most ac∣customed to tempt a Soule, with his wicked suggestions. The third (and most dreadfull) is the astonishing feare of the last Sentence, o•• doome of a Soule, which instantly followeth after death. Now the discontents and terrour of all these three things, are much more miti¦gated, sweetned, and lessned in Religion, then they are (or commonly can be) in the death of Lay persons.

To begin with the first; This griefe in th•• Laity, proceedeth; that by death, we are t•• leaue all worldly Riches, states, honours, ye•• wife and children. Finally that the soule 〈◊〉〈◊〉 leaue the body, they two hauing liued so lon•• as most deare friends. Now most of this grief•• is taken away in one, dying in the state of Religious life; And the reason hereof is, t•• cause when a Religious man, or Woman by their professed state, haue once forsaken the world they haue giuen then aforehand; their last farewell to all Riches. Honours, neerene•• of kindred and the like; and then seeing the•• haue parted with all these allurements afore, a•• their first entering into Religion; it cannot 〈◊〉〈◊〉 any great griefe the second tyme, to part with them to wit at the tyme of their death.

Now touching the second point, which the Assaults and temptations, with which 〈◊〉〈◊〉 Enemy of Mans Soule is accustomed to trou¦ble

ech one at his death, we dare say. That if there be any kind of men, that are not trou∣bled at that tyme, or but very little with his wicked suggestions, the Religious Man is that man. And this is thus proued: First, in that the goodnes of God, will not suffer himselfe to ••eaue and forsake that person, in that last point of a most dangerous state, vpon which person God hath in his lyfe tyme heaped so many spirituall graces and fauours, as are necessarily concurring for ones entring into a Religious state. Secondly I maintayne, that it is most sor∣••ing and agreeable euen to the Iustice of God, to protect, and defend in that dangerous hower, that person, who with all sincerity and simplicity of hart hath vowed himselfe, (I meane both his Body, Soule, and all the powers thereof) to a most strict, seuere, and Religious Course of seruing his diuine Maie∣sty. Wherefore no good Religious person hath iust Reason to feare, but that God at the hower of his death will couer him vnder the wings of his protection, and will strengthen his Soule with internall comfort.

To the lessening or breaking of the forces of the former temptations of the Deuill, at the tyme of a Religious Mans death, we may add the comfort and consolation, which euery Reli∣gious man at that hower receaueth of his Bre∣thren, & euery Religious Woman of her Sisters. This I meane, by the assistance of their Bre∣thren, and Sisters; which assistance consisteth in their exhortations, Counsell, and continuall prayers; which allwayes, but especially at the

instant of death, are very powerfull to ani¦mate vs in hope, and to repell the fierce at¦tempts of the Enemy.

Concerning the third & last point, which maketh death most terrible; which is the lear•• of the dreadfull doome, which immediatly followeth the separation of the body from th•• soule: The feare of which doome is much di¦minished by the hope of Saluation, which i•• Religious man may more securely promise to himselfe, then any Lay person for the mo•••• part can. And this Hope is grounded princi¦pally vpon two points. First, that it is presu¦med, that a Religious Man is not guilty to himselfe of any mortall and grieuous sinne. Se¦condly, his Hope is confirmed with the re¦membrance of the aboundance of his good works, during his lyfe tyme: neither of which can be wanting in a Religious Course. And hereupon we read S. Ierome, exhorting Iulia•• to a Religious life, thus to write to him: r 1.134 Happy is that man, and worthy of all blessednes, whom old age ouertaketh seruing Christ; whom the last day shall fynd fighting vnder our Sauiour, or to whom i•• shall be said; Thou hast receaued ill things in thy life but now shalt reioyce.

Hitherto (worthy Cosmophila) I haue labou¦red both for your owne, and your Sister Caelia her spirituall good, in discoursing of a Religious state. And briefly to recall to our memory what hath passed in our former words there¦of, euen from the beginning of our speach. First, you may remember, that I did discoue•••• the weakenes and insufficiency of all those

Reasons and Obiections, insisted vpon by ••ou, with which your Father so much labo∣••ed to impugne (at least to disesteeme, and dis∣••alew) a Votary and Monasticall lyfe. After that, shewed the worth of that kind of life, by set∣ing downe the three Essentiall Vowes (I meane, of Chastity, Pouerty, and Obedience) wher∣upon a Religious life is grounded or seated. That done, I did spend diuers passages of ••each, in laying open the Excellency, Antiquity, ••onour, Splendour, and Dignity of the same kind •• life. And now in this last place, I haue ran∣••ed togeather diuers of the chiefest and most ••rincipall Fruits, and benefits, euer necessarily ••••tending vpon a Religious state. So as now I how not, what more can needfully be said ••uching this subiect.

That your Sister Caelia hath by these my words, strengthened and fortifyed her pious resolution, for imbracing this course of lyfe, I ••••st fully assured: Now what operation my ••eaches haue found in you (Cosmophila) will ••est appeare by your owne relation. Only I ••ould be glad, (as through some words by ••ou aboue vttered I partly hope) if so by force these my speaches, your Iudgment might fully induced, only to haue a true and wor∣••••y conceite of a Religious life.

Cosmophila.

Only to haue a true and worthy conceite of a Re∣ligious life! O God (if so I may say without ••••••ence) I must thinke (Deare Syr) you doe

partly wrong me, in restrayning my Iudg¦ment to such niggardly limits of affection to¦wards Religion: Therfore most Reuerend Syr, and you most Vertuous Lady, as also you, my dearest Sister Caelia; I say vnto you all three, that hi¦ther to I haue in part concealed, what the forc•• of this our discourse hath stealingly, and by de¦grees wrought in my Soule. Now I will free¦ly vnbreast, and lay open my most in ward thoughts to you all. My Iudgment is wholy vanquished; I freely confesle, that I am per¦suaded, that no other course of life is more pro¦pitious and gratefull in the sight of God, the•• a Religious state. But (which is the chiefest poin••¦of this my acknowledgment, euer hid till thi•• instant) My Will, (My Will I say) burneth with a fiery and vnquencheable desire to im¦plant my selfe with my Sister, in this so much celebrated state.

I speake not this out of a womanish Pas¦sion; I speake it our of true Iudgment, for see no other more short Cut, for arriuing t•• Heauen, then by a Religious life. Therefore (Most Reuerend Confessarius, and most worthy Lady Abbesse) here vpon my knees I prostrat•• my soule before God, my Body before you both, humbly (most humbly) beseeching you that I may be receaued as a Religious Wo¦man, into this your Monastery. No deare sister you shall not need to take any daily corpora¦penance for any change of my former iudg¦ment (as most kindly you wished in your lat¦words) I am wholy yours without any suc¦forced necessity.

O sweet Iesus, what a celestiall life is this, des∣cribed by you (Good Syr!) The Common sen∣tence is, that there is but one Heauen; but I say there be two Heauens; The one, heere vpon Earth in a Religious Monastery, seruing as a Type of the second; The other, that most happy & blessed kingdome aboue, wherein God with all his Saints doth raigne for all Eternity; which supreme Heauen is the reward of all such as here liue vertuously to their last mo∣ment of breathing, in this terrene Heauen. O how happy then is he, or she, who betramples vnder their feete all pleasures, benefits, and o∣ther glorious miseries of this life, and do wil∣lingly imbrace a Religious course; making themselues by this meanes, with continuing a life sortable to their Course, vndoubted heires to the Kingdome of God? Know you then any reason, Reuerend Lady, and you Father Con∣fessarius, why I may not range my selfe, with∣in the number of these Happy Ones? I know you do not. And I hope his Diuine Maiesty will be as ready both to inspire good resolutions in me, and to giue me grace to assent to his ins∣piratiōs, as he hath already done to my owne Sister heere, and to many thousands more. Therefore once more I say, take full notice (all you three,) That from this present hower, I am fully resolued to abandon the World, and all the transitory inuitements thereof, and to become a Recluse, or Religious Woman (vnder your licence and consent) in this your Mona∣stery.

Farewell therfore, thou Deceitfull World for

euer after, withall thy flattering blandishmēts Farewell, Most deare Parents, more carefull (Feare) of my body, then of my soule. Farewell all expectation of enioying part of your state and Lands. I care not for inheriting of tem¦poralities, Let me inherit Eternity, and Hea¦uen: Thither my thoughts shall hereafter b•• bent: Thereupon the Eyes of my vnderstan¦ding, as the Eyes s 1.135 of a handmaid vpon the band of her mistris, shalbe fixed. And in place of all these dangerous illaqueations and Nets, ser∣uing only to entangle the soule, Come my Sweet Iesus, and knock at the dore of my Hart and I will be ready to open vnto thee. Come all you blessed Saints in Heauen (and espe¦cially thou Queene of Heauen, Mother of my Sa¦uiour) and defend, and guard me with your impetrations and prayers, in this my piou Resolution. To conclude, come into my Soul all those celestiall consolations, not to b•• communicated to flesh and bloud; and fill vp those Roomes of my soule, which heretofore temporall delights were accustomed to pos¦sesse. God hath at this tyme euen arrested m•• in this Monastery, with the hand of his holy Prouidence, and Benignity; from hence it is his pleasure I shall neuer stir. Here I haue found God, so as I may well say with holy writ: t 1.136 I haue found him, I haue taken bould t•• him, and I will not let him goe.

And to turne my words to you deare Sister Calia: Pardon my rough and harsh speaches giuen to you in the beginning; I was then ouer earnest (I confesse) in my parents behalf

with you, and did not rightly ballance toge∣ther the duty we owe to God, and the duty we owe to our Parents. What I before spake, spake in ignorance; Let ignorance then ••xcuse me. And as hitherto we haue beene Si∣••••ers in Nature, so hereafter I hope we shall be ••isters in Religion, by imbracing the same kind 〈◊〉〈◊〉 a Religious life in this your Monastery. No ••ore will I be your Sister Cosmophila, but euer 〈◊〉〈◊〉 the tyme hereafter (vpon my receauing of ••••e Sacrament of Confirmation, which as yet I ••aue not) your sister Christophila; Since all my ••••ue, my affection, my vassassage of soule and ••ody, I most humbly bestow vpon my deare ••edeemer Iesus Christ.

Confessarius.

Rise vp, good Cosmophila (for as yet we will ••••ayne in you that Name.) I much ioy at this ••appy change in you, and that my former ••ords haue had such an Influence and power ••uer your iudgement, as to beget in you such 〈◊〉〈◊〉 vnexpected alteration.

Abbesse.

And I as fully congratulate this your deter∣mination; and shal be ready to further it to my ••ower, so far forth as true iudgment shall lead 〈◊〉〈◊〉 to.

Caelia.

And thinke you Deare sister, that I do not a bound with an excesse of ioy, to see you be∣come now what you are, and to be so muc•• different from your former selfe? Alas my fear afore was, that you would beare an vnaltera∣ble disaffection to my course of life. Must not then infinitly reioyce to see you thus alte¦red in iudgment? But let vs both therefore giue thankes to him, who at his pleasure is able to cause, that crooked u 1.137 things shal become straight and rough wayes playne.

Abbesse.

Though we all much reioyce at this you happy determination: yet what satisfaction can you giue to your Father, who perhaps wi••¦thinke himselfe wronged by this our Mona¦stery, in detayning two of his daughters, con¦trary to his mind and pleasure. Therefore to preuent all vniust and suspitious Aspertions which otherwise may be layd vpon ou•• House, and particularly vpon our Confessariu•• and my selfe, I should hould it partly conue¦nient; that you returne into England for the tyme, to get your parents good consent here to. And if absolutely they refuse to giue their consent, then neuerthelesse you may return backe, continuing in this your pious resolu¦tion: For we read, * 1.138 God must be obeyed, rather than man.

Confessarius.

I conspire wholy in Iudgment with the La. ••bbesse herein; So desirous I am, that our Mo∣nastery should auoid all obloquy, into which ••erhaps, by reason of others wrongfully mis∣••••er preting our sincere Intentions, it might ••unne. Therefore Cosmophila (though we ab∣olutaly leaue the busines to your selfe) I hould not amisse for you to returne into England, ••o the end to get the allowance and approba∣••ion of your parents in this matter.

Cosmophila.

Both of you (I see) speake this by way of persuasion, not by way of command; therfore you both must pard on me, if I proceed con∣trariwise herein. O, I feare, neither of you do ••ully know, the snares & temptations, which ••ong Gentlewomen (when they once in∣tend to serue God truly, and sincerely, and es∣pecially, when they resolue absolutely to breake with the world) do oftentimes to their spirituall domage find in England. I am guil∣ty of my owne weakenes; and therefore loath I shall be (by my returne into England) to ex∣pose my soule to all those assaults, which may be planted against it: As, the contrary com∣mand of parents, attended on with teares and sighs; the inuitements rysing from enioying a very worthy temporall state, and the far grea∣ter in regard of my Sister Caelia her resolution,

and thereby my parents whole state to be le•• to me alone; Mariage, and hope of Childre•• thereby; Finally the vndermining battery o•• all other worldly delights and honours: know not, if I should returne into England what strength, all, or any of these forcible mo¦tiues might haue ouer my Soule. Therefore hould it most secure for me in this place t•• stay, and to put in present execution the piou•• motions, which his Diuine Goodnes hath vouch¦safed to inspire into me.

I will relate to you examples of two worth Catholike Gentlewomen, whose vnexpected E¦uents or Fortunes beget a feare in me for put¦ting of (though it be but for a short tyme) and delaying the practizing of Gods holy Will touching the spirituall courses of ones soule▪ And what is deliuered of these two Gentlewo¦men, is truly deliuered (I speake in all since¦rity) without any fiction, or imagining that to happen to them, which really did not hap¦pen: for the Relatour hereof was well acquain¦ted with them both.

The first is, of a Yong Gentlewoman, to whom was left by her deceased Father (a man of a great estate, and of very good ranke) two thousand and fiue hundred pounds for her portion: This Gentlewoman would oftentimes make great ouertures, and shewes of her de¦sire to enter into a religious state; and many holy inspirations from God (no doubt) she had thereto. But she going vp to London out of her owne Country (whether to the end of taking that blessed course, or not, I certainly

know not) did fall in acquaintance with a yong Gentleman, far vndeseruing her, or her estate or portion: Him she maried, and with∣in the compasse of a yeare had a Child by him, and both she and the Child dyed in Child∣bed, and so he went freely away with her good portion.

The other was a Gentlewoman, descended from a very honourable stemme. This Gentle∣woman being maried, her first husband dyed, & did leaue her a very fayre Iointure, Presently vpon the death of her husband, nothing was with her so frequent in her speaches, as a Mo∣nastery, with an absolute Resolution to enter into Religion. This Gentlewoman also (as the former) making a iourney to London (a fit place for Women to get bad Husbands) wrought meanes to a worthy Gentleman, (from whose mouth I heard it) that he would procure passage for her going ouer into the low-Countryes. Well, it so vnfortunately happened, that in the meane time she grew acquainted with a yonger brother of good descent, but of most small meanes, or other∣wise of desert. To conclude, to him she es∣poused herselfe, and now at this present day they fiue parted with great discontent; he ha∣uing about the halfe of her yearely means al∣lutted to him, and she the rest; she so liuing in no abundance, if not in want. O how happy those two Gentlewomen had beene, if they had prosecuted their good desires proceeding from God, with all promptitude of putting them in ••••••cution, and had not deferred the tyme!

They both then might haue spent many yea∣res in a pious and Religious Course; furthe∣ring others in their Monastery (and therein their owne soules) with what was more then needfull to their owne maintenance.

Now, Good Madame, and you Reuerend Father; who both persuade me to returne into England, procuring my Parents consent to this my late Vocation; heere I demand of you both: What greater security can I promise to my selfe, in perseuering in this my intended course, then these two former Gentlewomen could? They had temptations of Mariage, so I may haue the same: They were subiect to the amarous pas∣sion of Loue, I cannot say, I am naturally free from it. In the end, they gaue the bridle to their affections, with lesse benefit in all like∣lyhood to their owne Soules; O sweet Iesus giue me grace, that their examples may be a fore warning and document to me, that I may * 1.139 open the dore to thy first call, at what tyme thou mayst suppe with my soule, and that I may put in pra∣ctize without any delay, the good Motions & inspiratious, which thou hast powred into my Soule! Therefore neither of you both, I humbly beseech you (as you prize the eternall welfare of my Soule) seeke to persuade me•• to goe back into England, though with expe∣ctation of a speedy returne. I grant I am weake; suffer me then to ouercome tempta∣tions rather by flying from them, then by a positiue resistance of them.

Abbesse.

Well, good Cosmophila, seeing you are so much auerted from your returne into England, I (and I presume that our Reuerend Confessarius will be also yealding hereto) doe giue our full consents for your stay here, and that you shall not returne back to your Parents. Neuerthe∣lesse I hould it most sorting, euen in respect of your duty towards them, as also in true iudg∣ment, that at least by letters, both your Sister Caelia and yourselfe, do labour to giue them all satisfaction possible, to appease their other∣wise afflicted minds.

Caelia.

I do hould this your admonition (Good Ma∣dame) of writing to our Parents, to be most necessary; for seeing they are our parents, we owe to them all true duty, and this without any offence to him, who is the Common Parent of vs all; since certaine it is, that, Grace doth not destroy Nature.

Cosmophyla.

I do much approue both your iudgments herein, and do desire that it may be perfor∣med: Yet one thing I could wish to be added hereto; That is, that Reuerend Father Confessa∣rius heere would be pleased to write also to my Father, a mouing Letter from himselfe, that

thereby my Father and Mother might the more easely and dispationatly apptehend the first report of both our settled Resolutions. He will be able (no doubt) by force both of di∣uine and humane Authorities, euen to con∣uince my Fathers & Mothers iudgment, tou∣ching the Election of this our Religious course, and consequently to ease and pacify their minds. And indeed, as concerning my selfe in particular, it seemes to me that you (Re∣uerend Syr) do in some sort stand obliged to performe, what I here desire. For since it is the force of your pious and vertuous discourse which hath first wrought so much vpon my Soule, as to induce it (I hope irreuocably) to the vndergoing of a Religious life; that therefore you are euen in your owne reputation, boūd to giue my Father by your letters full satisfa∣ction, for the warranting of this my chosen State.

Confessarius

Good Cosmophila, I will not be wanting in any thing to satisfy your desire, or to aduance your spirituall good. Therefore I will not on∣ly write to your parents in both your behalfs, (howsoeuer, I know not how they will res∣pect the letters of a meere stranger) but I will withall send to them in writing the whole Discourse, which hath passed betweene you (Cosmophila) and my selfe to trye thereby, if it may in any sort sway with them. All which shalbe sent together with your owne letters

to them. But now you must giue me leaue to acquaint you, before you and I do write to your parents, with a custome, which we ge∣nerally hould with euery one, who desireth ••o enter as Religious, into this our Monaste∣ty; It is this. We do giue to euery such one certaine Points of deuotion to meditate v∣pon; in which they vsually spend some few dayes. By this, when this short Spirituall Exer∣cise (for so it is commonly called) is ended, both themselues and the Gouernours of their ••oules, may be better assured of the certainty and firmenesse of their vocation; and whether their vocation proceed from God, or from the ••nemy (the Prince of darkenes) who some∣times transformes himselfe in shew, into an Angell of light. That labour then being once happily finished, with a Generall Confession of your whole life to this very tyme, we will ••res••ntly send our letters with the former Dis∣••••unse to your Parents.

Cosmophila.

O deare Father, this is more then euer I heard of, but I like it wonderfully well. This course ••ierceth euen to the hart of the Soule; and no ••oubt so good a ground worke, cannot be at∣••••nded on with any euill Euent: Therefore ▪Good Father) command me herein what you will, I am most ready to obey.

Confessarius.

Well then seeing (Cosmophila) you are yong and not experienced in this kind of Exercise Therefore that this worke shall not become ouer fastidious and wearisome vnto you, will content my selfe with appointing you to meditate on these foure points following which are commonly called the Quatuor N••¦nissima. Of which the holy Scripture th•••• sayth: z 1.140 In all thy works remember (Nouissima thy later End, and thou shalt not sinne for euer.

• 1. Death.
• 2. Iudgment.
• 3. Hell.
• 4. Heauen.

The manner and forme of meditating these points, which I would wish you to fol¦low, and which is particularly obserued b•• the Religious of this our Monastery, is s•• downe by the late Holy Bishop of Geneua, i•• his booke entituled, An introduction to a deuou•• lyfe. These former points are so fully and m••¦••ingly disposed in that booke, and for the bet¦ter begetting in the Readers Soule a Contr••¦tion and loathing of sinne, as that I will ta•• the paines, to write the said Meditations dow•• for you (omitting diuers others for your grea¦ter ease,) euen in the same words without any alteration, as they are deliuered by the for ••••id Booke. For to alter them in any sort (an

that perhaps to the worse) were by deprauing is booke, euen mightely to wrong the wor∣thy and pious Author. Therefore you may ••editate on them, as they shalbe in Order set ••owne; and you may bestow a whole day at seuerall chosen houers) to meditate only ••n one of them; so as within the compasse of ••esse then one Weeke, you may performe the Meditations of them all. The Lady Abbesse will ••llot to you a retired roome, as more fitting ••or meditation, where you are to stay from the ••ompany of all others during the tyme of these your Meditations. And she will assigne one to ••ttend vpon you for all necessaries belonging ••o your body, and herselfe at least once a day will visit you, and further you with her dire∣ctions in this your spirituall labour, & to see, and you proceed therein.

Cosmophila.

I am most ready to follow your prescribed ••••me; and indeede I am most willing, that ••our Reuerence, and my good Lady Abbesse, hould euen mould me a new, as both of you ••hall thinke best; presuming it will turne to ••e honour of God, and benefit of my owne Soule; Therefore I will now leaue you for the ••yme (Good Father) and attend you Madame, or your shewing me the place of my retire∣ment.

Abbesse.

Follow me then (hopefull Cosmophila) and will bring you to it. Come in; Doe this is you Chamber, where for some few dayes you a•• to stay alone, during the performance of you Meditations. You shall haue a sister to atten•• you with all necessaries, & my selfe will mo∣reouer visit you euery day at diuers tymes to your greater encouragement in so pious and profitable spending of your howers. And with this for the present, I will leaue you; and send you instantly the forsaid transcribed Medita∣tions, which 〈◊〉〈◊〉 Confessarius hath wished you to pe••use, and seriously to ponder.

Cosmophila.

Well, Deare Lady, I commend my selfe first to Almighty God, and to all the Blessed Saints in Heauen, and then to Your and Father Con∣fessarius good prayers, that I may reape such spirituall benefit by the said ensuing Medita∣tions, as may most comfort my Soule, and strengthen it in prosecuring, with all ••eruour and true fortitude, my intended Course of life.

The first Meditation, of Death. (Book 1)

The Preparation.

1. Place your selfe reuereutly, in the presence of God.

2. Pray him to inspire you with his grace.

3. Imagine your selfe to be extreamely sicke lying vpon your death-bed, without any hope of reco∣uery.

Considerations.

1. Consider the vncertainty of the day of your Death. O my poore soule, thou must out of this body one day: but when shall that day be? Will it be in Winter, or in Summer? In Citty, or Countrey? By day, or by night? Shall it be vnawares, or with aduertise∣ment? By sicknesse, or by casuality? Shalt thou haue lea∣sure to confesse thee or not? Shalt thou haue the assi∣stance of thy Ghostly Father, or not? Alas, O my Soule, of all these things we know not one; only certaine it is, that dye we must, and alwayes sooner, then we ima∣gine.

2. Consider, that at that tyme, the whole world shall haue an end, so far forth as concer∣neth thy selfe, that is, there shall be no more worlds for thee; yea, it will turne vpside downe before thine Eyes: for then the plea∣sures, the vanities, the worldly ioyes, the fond affections of thy life will seeme vnto thee like flying shadowes, and fading cloudes. Ah! wree∣thed Captiue that I am; for what trifles and bables haue I offended almighty God? Thou shalt then eui∣dently see, that thou hast offended him for iust nothing. Contrary-wise, at that houre, all de∣uotion, piety, and other good-workes, will seeme vnto thee, the greatest, and sweetest Treasures in the world. O wherfore did I not fol∣low this faire and pleasant path, wilt thou then say? At

that sorrowfull tyme, thy sinnes, which before seemed vnto thee but little Molehills, will ap∣peare bigger then huge Mountaines; and thy deuotion so little, that thou wilt be scarce able to perceaue it.

3. Consider, the long and languishing Fare-wells, and Adieu's that thy distressed soule will then giue to this world: how sor∣rowfully she will bid adieu to Riches, to Ho∣nours, to Vanities, to vaine Company, to Pleasures, to Pastimes, to Friends, to Neigh∣bours, to Parents, to Kinsfolks, to Husband, to Wyfe, to Children, and in a word, to all crea∣tures: And finally to her owne body, which she must likewise leaue all pale, wrinckled, hi∣deous, loathsome, and most detestably smel∣ling.

4. Consider the impressions, that one shal•• haue, to lift vp, or lay hand on this thy body▪ The great hast, that euen thy best friends will make, to carry thy carcasse out of doores, and to hide the same full deepe vnder the ground farre inough from their sight: and this done how seldome afterwards the world will thinke vpon thee? Surely no more then thou thy selfe hast thought vpon other men who haue deceased before thee: God haue mercy on his Soule (will they say) and there is all. O death how art thou to be pondered? How art thou terrible, pit∣tiles, and without compassion?

5. That at this departure from the body the Soule taketh his way on the righthand, o•• the left. Alas, alas, whither then shal thine goe what way shall it take? Surely no other the••

that, which it hath heretofore begun in this world.

Affections, and Resolutions.

1. Pray earnestly to God, and cast thy selfe with trembling loue betwixt his armes, and say: Alas, O my Lord, receaue me into thy prote∣ction at that dreadfull day. Make that last houre happy and fauourable vnto me; and let rather all the rest of my life be nothing else, but dayes of sorrow, affliction, and calamity.

2. Despise the world, thus saying: Seeing know not the houre, wherein I must leaue thee, O wretched world. I will no more set my loue vpon thee. O my deare Friends, Kinsfolkes, and Allies, suffer me •• beare you only that affection, which is compatible ••ith an holy amity, and may therefore last eternally. For why should I vnite my selfe to you, in such sort, as that afterwards we should be forced to break the knot ••f amity betwixt vs?

3. I will therefore from this very instant, prepare my selfe for that perilous houre, and take that care which is requisite to end this iourney happily. I will se∣••ure the state of my conscience, to the vttermost of my ability and take present order for the reformation, and amendment of such, and such my defaults &c.

Conclusion.

Giue thankes vnto God, for these Resolu∣tions, which he hath infused and giuen vnto ••hee: and offer them againe, thankefully, lo∣••ingly, and lowly vnto his Maiesty. Intreat

him a new, to giue thee a Happy death, for the death of his dearely beloued Sonnes sake, our Lord and Sauiour. Implore the assistance o•• the Blessed Virgin Mary, thy Angell Gardian, and all the holy Saints in Heauen.

The second Meditation, of Iudgment▪ (Book 2)

The Preparation.

1. Place thy selfe in the presence of God.

2. Pray him to assist thee with his grace.

Considerations.

1. After the time, that God hath ordai∣ned for the continuance of the world; and af∣ter a number of dreadfull signes, and bo••r, bl••¦presages; the terrour thereof shall make a man wither, for feare and anguish. A consuming floud of fire shall burne, and reduce to ashes, euery thing that is vpon the face of the earth •• nothing (we see) excepted to be priuiledged from this fyery deluge.

2. After this fearfull floud of flames and lightnings, all men shall rise from their graues (excepting such as already be risen) and at the summoning of the Archangels voyce, they shall appeare before the iudgment Throne, in the valley of Iosaphat. But alas, with what dif∣ference? For the one sort, shall arise with glo∣rified bodies, casting forth rayes of exceeding light; and the other in bodies, or rather in Car∣kasses, most hideous and Ioathsome to behold.

3. Consider the Maiesty, wherewith the Soueraigne iudge will appeare, enuironed with all the armies of his Angells and Saints. Before him shall be borne triumphantly, his ••acred Crosse, shining much brighter then the ••unne: A standart of Grace to the Good, and of ••igour and terrour to the Wicked.

4. This Soueraigne Iudge, by his redoub∣••ed commandement; & which shall suddain∣••y, and in a moment be put in execution, shall separate the good from the bad: placing the one at his right hand, and the other at his left. O euerlasting separation, after which these two bands, shall neuer more meete againe to∣gether!

5. This separation being made, and the bookes of Consciences being layed open, all men shall see clearely, the malice of the wic∣ked & the contempt which they haue borne to the Maiesty of God. And on the other side, the ••ennance of the good, and the effects of the grace of God, which they haue receaued and nothing at all shall be hidden or kept secret ••n that great Consistorie. O good God! What a sha∣mefull confusion will this be for the one, and what a glorious consolation for the other!

6. Consider the last sentence pronounced against the wicked: Goe you * 3.1 cursed into euer∣lasting fyre prepared for the Diuel and his Angels. Waigh well these words, which are so waigh∣ty. Goe sayth he: a word of eternall reiection and abandoning of those vnfortunate wret∣ches, banishing them eternally from his glo∣rious face. Next, he termeth them, accursed: O my

Soule, how dreadfull a Curse? a Curse comprising in i•• all manner of mischiefe and misery; An irreuocabl•• curse, comprehending all tymes, and eternity. He ad∣deth, into euerlasting fire. Behold, O my hart, the grie∣uous horrour of this eternity: O eternall eternity, and boundlesse infinity of paines, how dreadfull art thou!

7. Consider the contrary Sentence, giuen and pronounced in fauour of the good. Come, sayth * 3.2 the Iudge; (O sweet word, & beginning of saluation, by which God draweth vs vp vnto himselfe, and receaueth vs into the bo∣some of the rest and glory) the Blessed of my Fa∣ther, (O deare blessing, treasure of blisse) Pos∣sesse the kingdome, which is prepared for you, from the beginning of the world. O good God, what excesse of fauour! for this kingdome hath no end.

Affections, and Resolutions.

1. Tremble, O my soule at the remembrance heer∣of. O my God who can secure me, at that dismall day, in which the pillars of heauen shall tremble for feare?

2. Detest and abhorre thy sinnes; for on∣ly they can cast thee away, at that dreadfull houre.

3. Ah, wretched hart of mine, resolue to amende all. O Lord, I will iudge my selfe now, with all care & stricktnes, least I be then iudged far more rigorously, I will examine and condemne my selfe, that the eter∣nall Iudge condemne me not in the latter day. I will with all sorrow and humblenesse, frequent the Sacra∣ment of Confession, and will accept all necessary pen∣nance, and aduises &c.

Conclusion.

1. Thanke the Goodnes of God, that hath giuen the meanes, to prouide for that day, and ••yme, and oportunity to do pennance.

2. Offer him thy hart to performe it.

3. Pray him to giue thee grace, well, and truly to accomplish it.

The third Meditation, of Hell. (Book 3)

The Preparation.

1. Place thy selfe in the presence of God.

2. Pray him to asist thee with his grace.

3. Imagine to thy selfe a darke Citty, all on fyre with pitch and brimstome, and thronged with miserable Citizens, which cannot get out.

Considerations.

1. Consider, that the damned are within this bottomlesse pit of Hell, as within this vn∣fortunate Citty, where they suffer vnspeaka∣ble torments in all their senses, & in all their members: Because, as they haue employed all their senses and members to commit sinne; so shall they suffer in all their senses and mem∣bers, the paines and torments due vnto sinne. There the wanton eyes, and lasciuious lookes shall be afflicted with the horrible vision of Deuills, and hellish spactacles. The eares for delighting in vicious discourses, detractiōs, &

slanders, shall heare nothing but lamentable out-cries, and desperate howlings; and so o•• others.

2. Consider, that ouer, and aboue all thes•• bitter torments, there is yet another greater then they all; Which is, the losse and Priuatio•• of the glory of God, from whose amiable face, & fruition, they are for euer irreuocably debar¦red. Now if Absolom foūd, that the priuation of th•• face of his Father Dauid, was more grieuous vn∣to him then his very exile; O mercifull Lord what an infinite griefe will it be, to be for euer depri∣ued from behoulding of thy most delightfull and louely face!

3. Consider withall, the Eternity of these paines, which only thing, maketh Hell intol¦lerable. Alas, if a flea in our eare, or if the heate of a little feauer, make one short night so long and tedious; how tedious and terrible shall th•• night of Eternity be, accompanied with so many vnspeakable torments! Of this Eternity groweth, in the damned, an eternall despera∣tion, infinite rage, and most abhominable blasphemyes, &c.

Affections, and Resolutions.

1. Terrify thy soule, and stir thy selfe vp to feare, with the words of holy Iob: O my soule, art thou able to liue for euer, with euerlasting flames, and amidst this deuouring fyre? Wilt thou willingly forsake the sight of thy God for euer?

2. Confesse that thou hast deserued it. And wretch that I am, how often? O my deare Lord,

from henceforth▪ I will take a new course, and tread contrary way; for why should I descend into this bot∣tomlesse pit of Hell? I will therefore do this, or that ••ndeauour to auoide sinne, which only can beget this ••nmortall death.

The fourth Meditation, of Heauen. (Book 4)

The Preparation.

1. Place thy selfe in the presence of God.

2. Pray him, to assist thee with his grace.

Considerations.

1. Consider a faire and cleare night, and thinke how pleasant a thing it is, to behould ••he skye, all spangled with an innumerable multitude, and variety of starres. Then againe, in thine imagination, ioyne all this nights goodly beauty, with the beauty of a sayre sunne-shine day; such a one, that the bright∣nesse of the sunne beames, should not hinder ••he sight of the golden starrs, nor the siluer ••ayes of the Moone: and after all this, say ••ouldly, that all this is nothing, in regard of the excellent beauty of that great Paradise. O ••ow this place is to be desired, and to beloued! O how ••••elious is this noble Citty!

2. Consider the Nobility, Beauty, and 〈◊〉〈◊〉 of the Inabitants; and Citizens of this Blessed Countrey; those millions of mil∣lions of Angelis, and Archangells, of Cherubins and ••••••phins; those troupes of Apostles, Prophets, Mar∣tyrs,

Confessours, Virgins, and holy Matrons. O how blessed is this blessed Company? The lowe and meanest whereof, is more beautifull t•• behould, then all this visible world: what sight will it then be, to see them altogether But O my God, how happy are they? They sing cont••¦nually, melodious songs of eternall loue; they always enioy a constant and stedfast estate of gladnesse; the enterchange one to another vnspeakable contentment and liue in the comfort of endlesse, and indissoluble a••¦mity.

3. In a word, consider what good the all haue to enioy God, who gratifyeth they for euer, with his amiable countenance; and b•• the same, powreth into their harts, an abysse o•• delights. What a good is it, to be vnited euerla¦stingly to their beginning? They are there like happy birdes, which flye chir••ing, & singing perpetually in the Heauen of thy Diuinity; which compasseth them on all sides, with vnspeaka¦ble pleasures. There euery one striueth with an holy emulation, who may do best; an•• without any enuie, sing the prayses of their Creatour. Blessed he thou, O sweet Lord, and soue¦raigne maker, who are so bountifull vnto vs, and doe•• communicate vnto vs so liberally, the euerlasting trea¦sures of thy glory! And on the other-syde, Go•• blesseth them all, with an eternall benedi¦ction. Blessed be you for euer (sayth he) my belo∣ued creatures, who haue so faithfully serued me, and who shall praise me euerlastingly, with so great loue courage, and contentment.

Affections, and Resolutions.

1. Admire, and euer praise this heauenly Countrey. O how beautifull art thou, my deare Hierusalem?

2. Reproach vnto thy hart, the little cou∣rage, which it hath had vnto this present, for hauing gone so much awrye, from the way of this glorious habitation. O wherefore haue I so much estranged my selfe from my soueraigne Good! Ah! wretch that I am, for these pleasures, so displea∣sant and light, haue I a thousand, and a thousand ty∣mes, left the eternall and infinite delights. Where was my wit and vnderstanding, to despise such goods so de∣sirable, for desires so vaine and contemptible?

3. Aspire notwithstanding, with vehe∣ment resolution, to this delicious and desired aboad. O my gratious God since it hath pleased you, at the length to recall my wandering steps, and to di∣rect them into the right way, neuer hereafter will I turne back to those by-wayes; neuer hereafter will I stray from the true path. Let vs goe with courage, my deare Soule, Let vs runne towards this blessed Coun∣try, which is promised vs, in the kingdome of Heauen: What make we so long in this beggerly country of Aegypt? I will therefore dispatch my selfe from all such things, as may put me out of the way, or hinder me in so happy a iourney. I will performe such, and such things, as may bring me safely, and speedily to my iourneys end.

Abbesse.

Reuerend Father Confessarius. The time is now ended of Cosmophila her recollection, and all her Meditations are now finished. Therefore I hould it conuenient for her, to leaue her soli∣tary Chamber; and so we both may see, what fruite the hath reaped of this her allotted time. Indeed I am in great hope, that her Meditations haue wrought very forcibly vpon her Iudg∣ment. I my selfe will goe, and bring her forth.

Loe Good Father, I haue freed Cosmophila of her voluntary imprisonment, and haue brought her forth againe to your Reuerence. Now Cos∣mophila, you may freely heere vnfould to Father Confessarius, whether you haue reaped any spirituall profit by this your willing re∣straint, and by meditating of the points, which were appointed you.

Cosmophila.

O Good Madame, and you Reuerend Father: I should be most vngratefull, not only to your selues, but chiefly to his diuine Goodnes, if I should conceale the benefit, which (I trust) I haue gotten in this Spirituall Exercise: such in∣ternall consolation in hath pleased his diuine Maiesty to power 〈◊〉〈◊〉 Soule. And indeed I here confesse with an inexplicable comforts that whereas before my retyrement I was most willing to imbrace a Religious life; my de∣sire thereof is now so infinitly increased, as

that my words are scarce able to expresse my thirsty greedines thereof. And to lay my selfe openly to you both, besides the prefixed order of meditating the foresaid points set downe in writing; I after laboured to apply (according to my weaknes of iudgment) the vse of euery particular Meditation, to the seconding and fur∣therance of my intended course of a Religious life; I will exemplify this point in all the Me∣ditations.

1. In my meditation of Death, I thus dis∣coursed with my owne Soule: Yf the ryme of our ••eath be most vncertaine vnto vs; Yf at that tyme there must be an end of all the world, so far forth as concer∣neth v••; Yf at that hower, all our tyme fruitlesly afore spent in the pleasures of the world, will seeme most ••sple using to our Memory in regard what is to follow death; haue not I then iust reason, to spend my tyme ••reas••er is that most strict course of life, which will ••n••••melesse vnwilling to entertayne death, when soe∣••er it shall come and will afford me greater confidence and hope of my future Saluation?

2. The Meditation of Iudgment did most affraight my poore Soule; considering the 〈◊〉〈◊〉 and terrible signes, which are to be the, fore-runners of the day of iudgment. But specially considering the last Sentence pro∣••••inced by the Iudge to the wit led, and to be Good or vertuous To the wicked in these wordes: Goe you cursed into euerlasting fyre. To be Good and vertuous: Come you blessed of my 〈◊〉〈◊〉 pos••esse the kingdome, which is prepared for you 〈◊〉〈◊〉 beginning of the world. I then concluded with my selfe, That no paynes or labour in this world

could be thought by any man enioying but any spark of reason, to be ouermuch for the auoyding of the euerlasting fyre, or for the gayning of that promise kingdome.

3. In the meditation of Hell; I did consi¦der two points with reference to my deter¦mined life. First, the insufferablenesse of the paines of Hell; Secondly, that they were t•• continue for all Eternity. Alas, thought I, who is all the rigour and austerities in the most str••ct course of Religion that is in the world, in respect of the lea•••• part of those dreadfull torments? Againe, What is to leade a life somewhat paynefull to flesh and bloud only for the space of some few yeares, in respect suffering insupportable torments for alleternity, and without end? Then did I conclude in the secr•••• of my Soule: Happy is that Man, or woman, wh•• with a Christian Resolution and courage, is wholy be•• to lead a most seuere and austere life, for the preu••nce•• the grieuousnes of the paines of Hell, which are to con¦tinue for euer. And then were presented vnto my trembling Hart those words of the Holy Scripture: Who a 5.1 can dwell with deuouring fyre and with euerlasting ardours?

4. To end with the Meditation of Heauen O now was my Soule rauished with inexpli¦cable comfort in pondering, that it is in on power and will, by suffering some laborio•••• Acts in this world, and through the mercy God, to purchase those most happy ioyes Heauen. Then I said to my selfe: Shall the ob¦seruance of the three Vowes of a Religious life, sh•• fasting, shall rising in the night to prayse God, or sh•• any other Mor••ifications whatsoeuer practised in Mo¦nasteries,

be thought too great a price, for the buying of the most pretious Margarite b 5.2 of the kingdome of Heauen, where all the Saints do now raigne with God, and shall raigne for euer, and euerlastingly? No: and hereupon came presently into my mind those words of the Apostle (sometymes repeated by my owne Father:) The sufferings c 5.3 of this tyme are not worthy of the glory to come, that shall be shewed vnto vs. In this sort were my thoughts busied, after I had performed the Method pres∣cribed in euery Meditation.

Confessarius.

I much reioyce (Happy Cosmophila) at this your (more then expected) fortunate procee∣ding. Well then; Seeing things so prosperously goe on, there remayneth nothing, but that the Lady Abbesse now at the feast of S. Iohn Baptist (my Patron) which is within these few dayes, do admit you into the Nouiship, with your sister Caelia. In the meane tyme both of you, may make your Letters ready, which you meane to send to your Parēts; & mine ioyned to thē by that time shall not be wanting. Your Retinue, which you brought with you, may stay here vntill the tyme aforesaid, when you shall publikely receaue the vsuall Habit, or cloathing of the Nunnes of this Monastery; at the performance whereof your said-seruants may be present, that so they may with greater confidence assure your Parents of all things here falling out, either cōcerning you, or your Sister Caelia. And seeing Religious Women in most

Monasteries, do change their Names, at their first entrance into Religion, therefore since your owne desire (vpon your receauing of the Sacrament of Confirmation) aboue expressed is such hereafter in••teed of Cosmophila, signifying A louer of the world, you shall be called Sister Christophila as hauing deuored your selfe who∣ly to the Loue, and seruice of Christ, our Redee∣mer and Sauiour.

Abbesse.

I condescend (Cosmophila) most willingly to all that, which Reuer Father Confessarius hath disposed, touching your admittance; And at the day aboue named, I will giue you your Habit, and we will by Gods Grace account you hereafter, as one of our owne.

Caelia.

No more then Cosmophila, but sister Christo∣phila. O happy houres▪ We are now Sisters in a double manner; Before by Nature, now by Grace; before by Generation of P••rents, now by Regeneration of God himselfe; briefly, before by a certaine constraint and Necessity, proceeding from Man; now by our voluntary 〈◊〉〈◊〉 of one and the same Religious forme of li••e, rising from the blessed imp••••ations of his Diuine Good∣nes. But (Good sister) seeing the tyme of your admittance will be within these so few dayes ••et vs in the meane while haue ready a ioint letter, written from 〈◊〉〈◊〉; to our louing Pa∣rents,

to acquaint them with all the passages concerning vs both.

Cosmophila.

I shall (louing Sister) be most willing to put my name and hand to all, what hath passed touching either of vs, since my first arriuall to this place: Therefore I could with you (as be∣ing the elder Sister) to indite and penne the letter. And Reu. Father Confessarius will (as he sayth) send with ours, both his owne letter to our Parents, and a Coppy of the discourse passed betweene him and me. Therefore let vs both goe presently about it; which being per∣fected, I will giue the letters and the discourse (the day after my Cloathing) to one of my Seruants, that he may present them from vs, to our most deare Parents.

A Letter written by the two sisters Caelia, and Cosmophila, to Syr Orthodoxus Knight, and his Lady Gynecia, their deare Parents.

MOst Deare and louing Parents; who vnder God, haue beene the ••••le meanes, that we haue any being in this world, and that we breath this common Ayre: We your two most humble and Obedient Daughters, beseech you to read the Contents of this our mutuall Let∣ter, with all serenity of mind, and freedome from griefe and passion, and that you would be pleased, that these f••owing teares equally

shed by vs both, at the writing hereof, may not become fruitles, and neglected in your Eyes. We then in all prostration of body and mind, hereby do make knowne to you, that your daughter Caelia cannot be induced vpon any Motiue whatsoeuer to forsake her happy and blessed vocation; and (which perhaps will seeme far more strange in your apprehension) that her Sister Cosmophila, in place of withdraw∣ing her sister Caelia from her votary life, is fully determined to vndergoe with her the same Course, and heere to remaine without any thought of euer seeing her Country againe: Yea indeed she hath already taken vpon her the Habit of this our Monastery. The more cer∣taine particulars of both our Resolutions, the letters sent at this present from our most Reue∣rend Confessarius will fully lay open to you; since the vnexpected change of Cosmophila, was wrought by the deuout and learned Dis∣course, which he did vse vnto her.

Now then Most deare Parents we know you loue vs sincerly; let your loue descend chiefly to the loue of our Soules. True it is, you intend vs great aduancements; but what are our Sou∣les bettered thereby? You are willing to pro∣cure for vs high Mariages; But what more no∣ble Spouse, then Christ? You couet, that we may liue in all affluency and abundance of temporall commodities & pleasures: O how opposit and crosse is this way, to that chosen way of life, which our Sauiour, the Apostles, & other most eminent Saints haue before vs trodden? Briefly, you euen thirst to haue by vs

(as being your next heyres, now after the death of our Brother Monadelphus) the descent of your house and family (which we know, for some hundred yeares hath allready conti∣nued) to be produced, extended, and drawne out hereafter, from tyme to tyme. But is there any tyme so long, as Eternity, to the which we both being your Children, and the branches of your bodies, by imbracing this our so much wished and desired life, do hope to aspire? Let not then, (O let not) temporall worldlings be preferred in your iudgment, before our Sa∣uiour; Let not the prosperous lyfe of sensuall men ouerballāce with you the most austere & seuere life of Christ himselfe, of his Apostles, and of all other most glorious Saints now raigne∣ing in Heauen. Finally, let not the desire of the continuance of your descent and House only for certaine yeares here vpon the earth and that most vncertaine) endanger to pre∣uent the eternall continuance of your Chil∣dren, and Issue in Heauen.

No, No. It is vanity, to set our Loue vpon those things, which speedily passe away, and to neglect that, which (as the chiefe meanes) conduceth to our Celestiall ioy, which is euer permanent. We know, you are Rich in the world; Our chiefest Ambition is, to be Rich in Christ, who was so poore, as that he had no place, in which to rest himselfe; for do we not ••ead: i 6.1 The foxes haue holes, the birds of the ayre 〈◊〉〈◊〉 nests, but the sonne of man hath no whereto re∣••••se his head? Giue vs both therefore your abso∣lute and most voluntary consents (euen for his

sake, who was so poore, and who suffered deat•• for the sauing of all mens Soules) that we ma¦imitate in part his Pouerty, and answere to hi•• heauenly inspirations bestowed vpon vs, fo•• the sauing of our Soules.

And although we be not Schollers, yet w•• haue read in deuout spirituall Bookes thu•• much in our defence (this we speake not b•• way of contestation with you, noe, God for¦bid, but only by most hubly exhibiting what may be said in our behalfe) that, what thing soe¦uer houlds one from following the inspirations an•• Motions of God must of necessary be a Temptations But euery Temptation (you know) proceed from the Enemy of man. We might (as per••∣nent to vs) here also alledg the aduice, which S. Ierome giueth to Furia, a noble matrone (who * 6.2 entred into Religion) in these words: (2) Th•• Father willbe sory (meaning for taking a Reli∣gious Course,) but Christ will be glad; Thy fami•••• will lament, but the Angells will giue thee ioy: L•••• thy Father do what he will with his temporall stat•• Thou art not so much his whose thou art by gener∣tion, as his, whose thou art by regeneration; His meane, who redeemed thee at a deare price, with h•• owne bloud. Thus this Blessed Father meditate•• of this point. And may not (vnder both you corrections) these words be in some sort ap¦plied to our Cause?

What answere to this our Letter, you wi•••• returne, we know not: yet certainly no an•• were but one (worthy your selfes, worth Christian Parents) you can returne, which able to case our troubled minds. That is; I, a••

your mother Gynecia do with all ioy entertayne both ••ur happy Resolutions; Therefore we both giue you ••r full and free consents, to proceed, as you haue be∣••••n, Since your Soules are your owne, not ours; and ••u, not ••e, must answere for them. We both therefore 〈◊〉〈◊〉 withall cheerefullnes of mind, Fiat voluntas ••ei; and most loath and vnwilling shall either of vs ••reafter be to resist Gods blessed Ordination herein, how would this answere relieue and che∣••h vs, dispelling from our afflicted harts all ••auines of mind, no small hinderance to a ••ertuous Life.

And thus in the good Hope of this our so ••uch desired Answere, we euen vpon our ••ees do begge both your blessings, and will euer cease to power out our poore prayers to is Diuine Maiesty, to preserue you both in his watch and custody; that so after your peregri∣ation in this world is once ended, we all may ••eet together in the Heauenly Ierusalem, and ••ay mutually and daily enioy that most bles∣••ed sight of him, who is our Creatour, our Fa∣••••er, and our Redeemes.

Yours truly most dutifull, and Obedient Daughters, Caelia, Cosmophila.

Another letter of the Confessarius, written to the worthy Knight Syr Orthodoxus, & to the Lady Gynecia his wife, at their house in London.

VVOrthy Syr. Notwithstanding all want of knowing one another,

much lesse of any former streight entercourse betweeene your Worshippe and my selfe: ye•• I hould it expedient to salute you & the wor∣thy Lady (your Bedfellow) with these my let∣ters: With the Subiect wherof, vpon your opening of them, you will be fully acquain∣ted. They concerne (as you may perceaue) the present state of your two daughters Caelia, and Cosmophila, Gentlewomen of such desert, as that you haue reason greatly to reioyce in a spiri∣tuall consolation, that you are become Pa∣rents to two such Children.

The elder of them (to wit Caelia) came ouer the last yeare (as you know) to become Reli∣gious, & this with both your consents (though not at the first, yet at the last obtained.) Your second daughter (I meane Cosmophila) was la∣tely sent by you, vpon the death of Monadel∣phus your only Sonne and Heyre, to persuad•• her Sister (not being as yet professed) to leau•• her vocation, and to returne back with her in to England, for their mutually enioying o•• your fayre & worthy Estate after your death▪ And hereby you may take notice, how Go•• hath far, contrary to your expectation, dispo∣sed in these matters.

Your daughter Caelia slands immoueabl•• (indeed inexorable, to all the persuasion•• which her Sister to the contrary, could mak•• to her) in her resolution to proceed in her al¦ready begun state. And Cosmophila her selfe i•• at the length determined (through my spea∣ches, and reasons to her alleadged, as a poor and subordinate Instrument vnder God here

in) to imbrace the same Spirituall Course with her Sister, and rests firmely resolued (as you may further vnderstand by their owne letters) here to remayne with vs. For she alrea∣dy is entred into the Company of the Religious Sisters, and hath begun to make her Nouiship. Who can deny but that in this busines there is Digitus Dei, Gods Good prouidence, & preor∣dination?

Now, Worthy Syr, whereas your selfe and your vertuous Lady are Catholikes, professing one and the same Religion with me, I hold it the rather my duty to giue you both what sa∣tisfaction I am able, for the alleuiating and lessining of both your griefes, which perhaps you may conceaue by this strange alteration in your yonger daughter, and perseuerance in the Elder. And for the better facilitating of this point (with the consent of both your Daughters) I haue sent with these letters, A Goppy of the whole discourse, which passed bet∣weene Cosmophila, and my selfe. By perusing whereof, you may conceaue; First, the weake∣nes of those Obiections, made by you against Religious life, so much for the tyme insisted v∣pon by your daughter Cosmophila. Secondly, you may here see the seuerall arguments and vnanswearable Reasons, fully warranting the Election and choyce of that state of life, which both your daughters haue made. And these said Reasons are taken from the Worth, Dignity, Honour, and benefits of a Religious and votary life.

And notwithstanding my sending to you ••eformer whole discourse; yet considering

how strongly and violently (and this perhaps with some offence to God.) You, and your Lady may entertaine at the first these vnexpe∣cted occurrences; therefore intending to trans∣gresse the bonds of a letter, I haue thought it conuenient, for both your Spirituall good, a•• also for the good of other parents, to whom this my discourse may perhaps hereafter be made knowne (if so themselues haue any Chil∣dren desirous to take a Religions Course) to enlarge my selfe in these leaues following, by discouering and expressing how dangerous a thing it is in Catholike parents, and how do∣mageable both to their owne Soules, and to the Soules of such their Children, (who would gladly imbrace a Religious life) to hin∣der, resist, and withstand them in this their pious Resolution.

Touching then this Subiect, I will deuide my whole future discourse into three generall branches, or Heads. First, I will shew the grie∣uousnes of the sinne, in Parents, diswading their Children from the Election of so blessed a Course. Secondly, I will alledg diuers exam∣ples of Gods iust, and seuere punishments in∣flicted vpon parents, and other such persons, who haue labored to withdraw and alter the mindes of those, who haue made choyce of this Monasticall and retired Course. In the third, and last place, I will proue by force of Reason, that parents ought to be cōtent, quiet∣ly to resigne their Wills, to Gods Will herein; I meane in ioyfully suffering their Children to be called by God, to this his so peculiar seruice.

To begin with the first: And first, it is eui∣dent, that such Parents do fight & warre euen against Gods owne will and predetermina∣tion: a warre most impious, and withall most exitious, and fatall to them that vndertake it. For can it be denied, but that to scatter abroad that, which God hath gathered together; to diswade those Souldiers, which his diuine Ma∣iesty hath mustered to serue vnder his owne standard; to destroy what God hath built; Fi∣nally to oppose and withstand the Counsell if God, is a most heinous sinne, and a great Sa∣criledge committed against him, who is Lord both of Heauen, and earth? And yet all those Parents and others, who seeke to dehort their Children, or their friends from a Religious life (if so they were resolued to vndergoe that holy Course) are interessed in all the former re∣hearsed Transgressions.

Let vs produce the iudgments of some an∣cient Fathers, touching the atrocity of the Pa∣rents sinne herein. We will begin with S. a 7.1 Chrysostome, who reckoning vp diuers degrees of malice, which are found in any sinne, wher∣in Charity is chiefly wanting, concludeth; That the greatest want of Charity is, voluntarily to ••ppose against a Mans Saluation. And thus in this Fathers iudgment, Parents (through a prepo∣••erous loue borne towards their Children, in diswading them from a strict seruice of God) ••o become their Paricides; and do commit so much the more cruell and inhumane murther of their Children, by how much the life of the Soule is better, and more deare then the life of the Body.

S. Anselme (that holy Father, and Bishop o•• Canterbury) thus discourseth of the heinousn•• of this sinne in these words: Yf he, b 7.2 that sepa¦rateth the precious from the base; that is, a Soule from the World, be as the mouth of God; He then, who•• mouth and hand draweth a Soule, that adhereth •• God to the world, what shall he be? Shall not that fa•• vpon him, which our Lord sayth: c 7.3 He that gathe¦reth not with me, scattereth; and He, that is not wit•• me, is against me? Thus S. Anselme.

I will descend herein to the iudgment of S. Bernard, who thus tragically amplifieth him¦selfe vpon this subiect: d 7.4 O hard-harted Fa¦ther, O cruell Mother, O barbarous, and impious Pa∣rents; yea not parents, but peremptory man-killers whose sorrowes are the safty of their Children, whos•• comforts their destruction; who had rather their Chil¦dren should perish with them, then raïgne without them. O strange abuse, &c. Yf Parents care not for their owne Saluation, what auayleth it them to perse¦cute their Children? What comfort can be that bur∣neth afford them that burne? Or what comfort is it to the damned, to haue fellowes of their damnation▪ Thus much (worthy Syr) for a tast of the for∣mer three holy Fathers, touching the great impiety committed by Parents, in seeking to withdraw their Children from the most bles∣sed Course of a Religious and votary life.

In this next passage, I will descend to some few examples (omitting many others, for greater expedition) wherein God hath shewed his reuengfull hand against those, who haue impugned a Religious life. S. Ierome e 7.5 recoun∣teth, that one Praetextata, a noble Marrone, by

commandement of her husband, who was vn∣••le to the Virgin Eustochium who had deuoted herselfe to a Religious life, did change the said Virgins apparell for brauer cloaths, and cu∣iously did combe her hayre after the fashion of the world; and all this to withdraw Eusto∣••hium from a Religious lyfe. But Behould (sayth S. Ierome) the same night after Praetextata had done ••his she sees in her sheepe an Angell that came to her, breathing with a terrible voyce to punish her in these words. Wert thou so bould as to prefer the Comman∣dement of thy husband, before Christ: How durst thou handle the head of the Virgin of God, with thy Sacri∣••egious hands? Which hands shall euen now wither a∣way, that thou thus tormented maist feele, what thou hast done; and at the end of the fifth moneth thou shalt ••e carried to Hell. Thus S. Ierome; and he relateth for certaine, that her hāds were presently then withered and dryed, and that at the end of the tyme prefixed, she died.

S. Ambrose recordeth of a Noble Yong Gentle∣woman (who was then liuing, when he wrote the relation) how that flying to the Altar, out of a great desire she had to be Religious; di∣uers of her nearest friends were much against this her pious determination, and one of them in a harsh and vnciuill manner thus rebuked her; f 7.6 Yf thy Father were now liuing, dost thou thinke he would suffer thee to liue vnmaried. To whome the chast Virgin thus mildly answe∣red: Perhaps my Father therefore dyed, that he might not hinder me. The end hereof was, that this vn∣kind friend of hers dyed within a short tyme, after he had thus reprehended the Virgin; the

rest of her friends ascribing the cause of hi•• vnexpected death to his rough words giue•• to her. And thereupon all they, who before were ready to diswade her from entring in t•• Religion, did after most willingly giue their a••¦sents thereto.

I will conclude this point of Example•• wherein Gods reuenge hath beene manifeste•• in punishing of those, who labour to impug•••• and resist his Ordination of such, as desired t•• forsake the world, with the Example of o•••• called Pontianus, who was but a Bond slaue•• a cruell and barbarous Mayster. This ma•• through desire of liuing a Saintly life, fled vn¦to a Monastery. But his Maister demanding him with great importunity, looke him from thence. But what was his punishment there¦fore? He was instantly strooken stone blind and so by loosing his sight, he fully acknow¦ledged his former sinne, and was most wil¦ling that Pontianus his slaue should returne vn¦to the Monastery. Yet notwithstanding hi•• consent thereto, his Maister recouered nor hi•• sight, till Pontianus had touched his eyes with his hands, that so it might more euidently ap¦peare, that his former transgression and 〈◊〉〈◊〉 was the cause of his blindnes. This History i•• relaied by S. Gregory g 7.7 of ••ours, a Venerable and Worthy Authour.

To come to the third, and last point of the Subiect before mentioned, that is, to warrant with force of Reason, that Parents ought to rest content, and satisfyed with their Children ••o•• their entring into a Religious life. I thus affirme,

that when Parents do freely offer vp some of their Children to the peculiar seruice of God, they depart with nothing therein, which is truly and soly their owne, but only willingly restore to God, what was Gods before. And thus God by demaunding them, challengeth but what is his right, and his owne; and ther∣fore that Parent, who shall retaine and keepe back any of his children from God, commit∣teth a horrible Sacriledge against his Diuine Maiesty; since it is God, not the Parent, (who was but a secondary instrument vnder him, & this only for the body) who gaue the first fa∣bricke and making to the child; and who a∣••one, without any concurrency of the Parents herein, infuseth the soule into the new begot∣ten Body.

Thus far (Worthy Syr) I haue thought good to proceed for the better animating and en∣couraging of you, to rest content, or rather greatly to reioyce at Gods good pleasure in ta∣king your two Daughters to his peculiar ser∣uice, and patronage. But now good Lady Gy∣necia, since you are a Woman, I will produce (for your greater corroboration herein) two Examples of Women, shewing most admirable and spirituall fortitude in the losse and death of their Children; Much more then, ought you to entertayne with all eauenues and quietnes of mind, the absence of your two Daughters, entring into a Religious Course.

The first shall be that Noble Woman, who was the mother of the most valiant Machabe••••; who saw not one, or two only, but seauen of

her Sonnes put to most barbarous death euen in her owne presence, because they would no•• violate, and breake the Law giuen to them from God; and yet she was so far from being disanimated or grieued here with, as that (a•• the Scripture relateth) the h 7.8 exhorted stoutly euery one of her sonnes, to be constant in his Religious in her owne Country language, filled with wisdome, & instilling manly Courage, to her womanish thoughts.

And here Madame, you are to take notize that this happened in the tyme of the Old Law which tyme serued but as a Type, or Figure o•• the tyme of the Gospell; which, with reference to the tyme of the Old Testament, is (as the i 7.9 Apostle (sayth) established in better promisses. Yf the•••• a Woman in that imperfect tyme, had such spi∣rituall Fortitude, as to reioyce at her. Childrens death, suffered for the Honour of) God, and to encourage them to perseuer to the end in en∣during their torments; shall not a Christian & Catholike Lady (such as you are) now in the tyme of the Gospell (which affoardeth far grea••∣ter measure of Grace) fully be resolued with a•• resignation of Will and Iudgment, to forbear•• the corporall presence only of her daughters, deuoting themselues to the more peculiar ser∣uice of their Lord and Redeemer?

The second example, which I will present to your Ladiship, is of one Melania, a most noble Matrone of Rome; of whom S. Ierome thus writeth: k 7.10 Sancta Melania nostri temporis &c. Saine Melania, being the true Honour and Nobility a∣mong Christians of our tyme, when the dead body of her husband was scarse cold, and not huried, did loose to∣geather

two Sonnes. I am to relate (sayth S. Ierome) an incredible thing, but I call Christ to witnesse a thing most true. Who would not thinke, that this afflicted Lady would not after a franticke manner, haue for griefe, torne her haire, cut asunder her apparrell and haue strucken her breast with grieuous knocks and stroakes? Not one teare did she sheed; she stood immo∣ueable, and prostrating herselfe at the feete of Christ, as though she would take hould of him, she smyled, say∣ing; O sweet Lord, I shall hereafter serue thee with greater promptitude and readines, since thou hast freed me from so great a burden. Thus S. Ierome, of this blessed Woman.

And now good Madame, (since for your comfort and satisfaction chiefly, I haue produ∣ced these two examples of Women) I here de∣mand of you, whether you be persuaded, that either of these two Matrones, would haue grieued at Gods calling of their children into the state of Religion, who with wōderfull forti∣tude and magnanimity did endure euen the deaths of them? I know you be not. Why then will your selfe repyne, and grudge at Gods most mercifull proceeding, in causing your two daughters (Caelia, and Cosmophila) to for∣sake this wicked world, and to oblige themsel∣ues (by solemne Vow) to a Religious seruing of his Diuine Maiesty?

Well, to proceed a litle further (Worthy Knight:) You may thinke, what a spirituall Treasure you haue of your two daughters; Since when your selfe is entangled and im∣broyled in the thoughts of temporall busines (which euer is attended on with great anxie∣ry

and distraction of mind, and with no small hurt to deuotion) your two daughters (like two humble Suppliants) not only in the day tyme, but euen in the middest of the silent night (when your selfe doth take your swee•• repose and rest) shall euen be siege the eares o•• God with their forcible and irresistable praiers that he would vouchsafe to direct all your Actions, to the honour of himselfe, & to your owne Soules eternall Saluation. O most inex∣plicable priuiledg, and highly to be prized by all vertuou, Catholike Parents?

I will vrge one short Reason more, and so end. If we belieue, that so great a number of Christians (euen of those who professe a right sayth) do perish eternally, according to that * 7.11 saying of our Lord and Sauiour; Many be cal∣led but few be chosen: Why then should a Parent be vnwilling, and withdrawing back his con∣sent, that his Children should enter into that state of life, wherin cōsisteth the greatest hope and security of Saluation? And the rather, since the mayne reason, why so few are chosen, and so many damned, is because by their liuing in the world, and neglecting their Soules eter∣nall Good, they become thrall to the vanities, vnlawfull pleasures, sinnes, and deceits ther∣of? Is not then that Parent most vnkind, (or rather vnnaturall) that whereas there are two wales set downe in Scripture, the one the strait way, leading the m 7.12 Soule to life; the other the broad way (heere in this world) bringing to n 7.13 destraction, and to the vnsupportable torments of Hell-fyre, should neuerthelesse persuade his

Children (being the issue of his owne body, & deriuing their bloud from his bloud) to liue & spend their dayes in this Broad dangerous way, wholy dissuading and discouncelling them yea and this sometimes with threats, and vn∣••ind vsage) from entring into the Narrow way? God grant, that many Parents in England be not interessed in this atrocity of sinne!

And so Noble Syr, seing this my letter to you growes long (I hope, through your fauorable acceptance thereof, not tedious) I will there∣fore conclude it with the words of S. Basill, (a most ancient and learned Father) who giueth his wholesome and Christian Counsell, tou∣ching this subiect in generall, in these words: o 7.14 Seeing so great rewards are offered them that follow the warfare of Christ, let Fathers willingly permit their sonnes, and Mothers their Daughters to come to him, and bring their Children with comfort and cheerefulnes vnto him; And let them reioyce at the hope of immortall Goods, whereof they shallbe par∣takers together with their Children; and endeauour to haue them their Patrones in the sight of God Let vs ••ake care (I beseech you) lest we shew our selues to be too straight-harted in this vnseasonable loue of our Children; and let not the labours affright vs, to which they seeme to goe; but rather reioyce, that they shall meete with so great Glory. Let vs offer to God that, which we haue receaued of him, that 〈◊〉〈◊〉 may also haue ••art of the glory and commendation of our Children, offering our selues together with them. Thus far this ••earned Doctour. Whose words (as I said) shall giue a full close to this my Letter, presu∣ming that you both, will take this my labour chari∣charitably,

since it really proceeds from Chari¦ty; and so shall I euer rest at your command, in all Christian and spirituall seruice.

N. N. Confessarius of the English Nunne in Belgiopolis.

Syr Orthodoxus his Answere, to the forsaid Letter of the Confessarius.

VEry Reuerend Syr: It is now two Mon∣thes, since I receaued yours, and my two Daughters Letters, as also your pious and lear∣ned Discourse, which you vsed toward, my daughter Cosmophila. I was loath to returne any answere to you, or them presently, or v∣pon the suddaine, because such my answere might perhaps be presumed to proceed from griefe, passion, and a violent entertayning (at the first sight) the Occurrences specifyed in those Letters.

Now therefore Tour Reuerence may take no∣tice hereby, that I haue not only read, but euen studied your whole Discourse, with your letters sent vnto me; as also you may be aduertized hereby, that vpon my more retired, and dis∣passionate thoughts, I and my wyfe do great∣ly acknowledg our former errour, in she wing any reluctation, or drawing backe of our daughter Caelia, from her already vndertaken life; or of our daughter Cosmophila from her entring into the said Course. Your Argu∣ments set downe in your writings (I grant) conuince me: Your authorities drawne from

the words of the ancient Fathers (whose iudg∣ment all humble Christians ought to obey) do ••uersway me; Briefly, the force both of your writings, and of my daughters letters, haue how at the last wrought such a Soueraignty, or Influence ouer both me and my wyfe, as that we giue euen infinit thanks to the Almigh∣ty, for distilling into them those holy Inspi∣rations, which at this instant so strongly pre∣••ayle in their Soules.

And to lay open my selfe more plainly vn∣to you, I confesse, that since my first receauing of your letters. I haue perused some Authors treating of this particular subiect, controuer∣••ed in your Discourse and letters; and I ack∣nowledg, they wholy make against my for∣mer opinion therein. Therefore let both my deare Daughters rest satisfyed hereby. that I had ••ather dye, then seeke to peruert, or alter their ••ow setled determinations. No: God hath chosen them both to himselfe, and hath cho∣sen but what afore was his owne: And shall a carnall Father, or Mother dislike, or repine at such a choyce? O God forbid! And truly besi∣des the force of your Authorities in behalfe of Religious life (which, I grant, are strong with me) I haue (as aboue I touched) lately peru∣sed diuers others mayne Motiues, conducing to the proofe of the said point, before by me impugned.

And first I find, that though Parents haue a certaine kind of authority ouer their Chil∣dren, yet this authority is but delegated, or by deputation from God; as being but part of that

authority, which God originally hath in him¦selfe ouer the said Children. Now I mu•••• needs say, that therefore if God command one thing, and the Parents the contrary; the Child is obliged to obey God, rather then his Pa¦rents. That this is most true, I grant is proued in that God himselfe is he, from whom all Pa¦ternity (as the p 8.1 Apostle sayth) is deriued.

I will infist in one only reason more, which is in part touched in your large Discourse, and indeed very much commandeth me. It is this That, which we receaue from our Parents i•• very small, in respect of that, which we re∣ceaue from God; The euidency of which As¦sertion is thus made cleare: Whereas Man i•• compounded of Soule and body; The Soule i•• much more pretious then the Body: Now the Parents haue no hand in creating the Soule since it is only God, who createth and infuleth it. Therefore it is vsually taken, as a Principle with the learned; That God by creating the Soule doth infuse it into the body, and by infusing it doth create it.

And as touching the making of the Body Man only affordeth a litle seminall matter thereto; but how this seminall matter ought to be framed with all its parts and lineaments the Parents know not, that being the worke of God, ordained in the first creation, or making of Man. Since then what we receaue from ou•• Parents, touching the being either of the Soule or the Body, is infinitly inferiour to that, which therein we receaue from God: how dishonou∣rable then, wereit to his Diuine Maiesty, for the

Parent to expect his Child in any commande∣ment to obey him, and therby to disobey God? ••o far you see by my speaches (Reuerend Syr) is my iudgment altered herein, from what be∣fore it was. Therefore my desire is, that though my selfe be changed in Iudgment, yet let not my Daughters change theirs. O no! Let them in Gods holy Name goe forward with all spiri∣tuall alacrity and consolation, in their alrea∣dy chosen Vocation.

But now to reflect vpon my owne state: I ••o vnspeakably repent me of my former Er∣rour (God grant not sinne) in laboring to with ••raw my daughter Caelia from her Monasticall ••ife. His Diuine Goodnes interpose his mercy betweene me, & that vnlawfull Act of mine; and let my teares already shed in that behalfe receauing their force and vertue from the eares of our Redeemer, spent for the saluation ••f vs all) absterge and wype away this my for∣mer fault.

And in very indeed I do apprehend my of∣fence therein to be far the greater, from this en∣••ing Consideration: We obserue daily, that a man, who laboreth to learne any Mechanicall Art, or Trade, much more to get knowledg in my of the seauen Liberall Sciences, will not content himselfe with a competency, or me∣••iocrity of learning in his Mystery, but will en∣deauour to arriue to all perfection therein. Yf then a Christians designed Art, or Mystery (as I ••ay terme it) be to know, how to serue his Creatour and Redeemer, in the highest degree of Vertue and Piety; How great hath my for∣mer

ouersight beene (so mildly to terme it) in seeking to persuade my eldest Daughter to rest contented, in leading an ordinary, and com∣mon life of other Lay-Catholikes; and by en∣deauoring to withdraw her frō aspiring to any higher degree of vertue, both by my former letters, and by sending my Daughter Cosmophi∣la ouer, to recall her into England? Here I ful∣ly acknowledg my former weakenes of Iudg∣ment.

But now (Good Syr,) I will more fully, euen powre out the secrets of my Soule vnto you. I freely grant, your Discourse to haue had such working force vpon myne, & my wyues vnderstanding, as that we both acknowledg Gods most mercifull Goodnes in the disposall of our two Daughters. Yea we further pro∣ceed, and wish you to take notice herby, that for expiating, and redeeming of our former offence, touching our said Daughter, and of all our other sinnes during our whole life, we both are resolued for the tyme hereafter, not to liue togeather as man and wyfe, but to sepa∣rate our selues, and both to lead a Monastical and votary life; I, in some Citty of Belgiopolis, & in some Conuent there of the Capuchins (men most Blessed and Religious) of whom many (as I am informed) haue heretofore liued mar∣kably in the world; My wyfe in your owne Monastery of Nunnes (if so she can procure the Lady Abbesse, and your Consents thereto:) And thus my wyfe for her spirituall good, i•• most willing to become herselfe an humble si∣ster, euen to her owne Daughters.

For Alas, Syr! What in true iudgment should detayne vs from taking this Course? With three Children God hath blessed vs; One Sonne, and two Daughters, and they all dead (as I may say) in our owne life tyme. Our only Sonne, whome I hoped would haue been the Arch, as it were, & stay of my House, dyed naturally; Our two daughters are also dead vnto the world. Therefore I see hereby (my wife being past Childbirth) that it is Gods good pleasure, that not any of my owne body shall inherit my temporall state: His blessed will be done.

And since God is the sole true Lord of the earth, and of all things therein, I willingly & freely say with the Psalmist: Domins q 8.2 est terra & plenitudo eius: The earth is our Lords, and the ful∣nes thereof, the round world, and all that dwell there∣in: Therefore I most humbly submit my selfe to his only pleasure herein. And let them in∣herit my temporall meanes, whome it shall best please his Diuine Maiesty to appoint. Though I could wish (and accordingly, I in∣tend to dispose, if so it may stand with his Gra∣tious Goodnes) that the halfe of my Lands be giuen to him, who is nearest to me in kindred of my Owne Name (such a strong tye haue hu∣mane and naturall respects in vs) and the o∣ther halfe of my state be to be sould, and distri∣buted to spirituall vses, for the good of myne owne, my wyues, & my two Daughters Soules.

This is all, that I can say, only (as aboue I haue fully deliuered my selfe) you may certify my two Daughters, how ioyfully I conceaue

of both their Choyces, & withall to let them know, that I at this present do forbeare parti∣cularly to answere their letters, in that this to you (Syr) doth sufficiently satisfy the contents of theirs; as also, because both I, and their Mo∣ther (God seconding our resolutions) hope to enioy their sight and presence, within these few weeks. Thus in the meane time, much acknowledging your former pious care to∣wards them, I end, euer remayning,

Reuerend Syr,

Yours in all respectfull Obseruancy, Orthodoxus.

The Cōclusion, to the Reuerend Superiours, & deuout Sisters of all the English Monaste∣ries of Religious Women beyond the Seas.

REuerend Superiours, and you Vertuous Sisters, my pen here makes bould (in place of a Conclusion to the former Treatise) to salute you all. What I haue aboue deliuered in the Dialo∣gue, proceedeth from the great respect. I beare to your blessed Course of life; and therefore I did hould my selfe partly euen obliged in Conscience, to promote and aduance by my writings (what I could) the Worth and Dig∣nity of your euen Heauenly State here vpon earth; and to encourage such others, who are carefull of their Soules Good, and whose state of life is compatible with a Religious Order,

to impath themselues in that most secure tract and way.

O what pitty is it, to see many yong Gen∣tlewomen so to sleight, and smally regard their owne happines? And therefore God hath bestowed vpon you greater measure of his grace; who breaking through all the worldly entanglements, wherewith others remayne shackled, haue actually begun to tread the most safe path to Heauen. Yf a man could by certaine labours acquire, and procure to him∣selfe a Thousands pounds, would he rest satisfyed by seeking after a Hundred only? Or what wo∣man would be content to become a Mayde of Honour to any Princesse, might she become a Princesse her selfe? And yet no lesse is the ouer∣••ight o•• such yong Gentlewomen, who may purchase to themselues, not transitory Goods, but an eternall Kingdome, and yet will not: and may without attendance to any tempo∣rall Princesse (how great soeuer) arriue to be Queenes themselues (for all women, that shall gaine Heauen, shalbe Queenes in Heauen) and yet do greatly shew their neglect thereof.

Thrice happy therefore are you, most Ver∣tuous, and Religious Sisters, who haue ouercome your naturall desires of temporall pleasures & dignities, and raised your thoughts and endea∣uours to the gayning of that most blessed Kingdome, which shall endure for all eterni∣ty! Happy (I say) you are, since by your Reli¦gious 〈◊〉〈◊〉 you flye from the world, and from all the dangers thereof: So fully haue you ve∣rified in your selues, that Sentēce of the Royall

Prophet: Who will giue me the wings, like a Doue, and * 8.3 I will flye, and take my rest? So you by withdraw∣ing your selues from the world; are retired to a place, and state of security.

Of this flight S. Ambrose thus writeth: Let vs not be ashamed to flye; for it is a glorious flight, to fly * 8.4 from the face of sinne. And indeed this holy Fa∣ther speaketh with good reason; For, here to flye, is to ouercome: And this not only because we keep our selues safe and secure, in bearing a•• loose off, and far distant from the Enemy; but also by reason we giue the Enemy cause of discomfiture, euen by our flight; we being by this meanes far lesse subiect to those his spiri∣tuall Stratagemes, where with he ouerthrow∣eth so many Soules, liuing in the world. Ther∣fore I may conclude, that since a Religious State is most high in perfection, and aboue the Earth and all Earthly things; it may be truly termed a Mountayne. whereunto the calamities and miseries of this world cannot ascend, o•• arriue. What inexplicable consolation & ioy then, doe you all liue in, who are securely sea∣ted vpon this high Mountayne?

But now, my pen must take leaue of you (during the space of some lynes in this Conclu∣sion) to turne it selfe (by way of a warran table Digression) to such yong vnmaried Catholike Gentle women, who haue great portions left them by their Parents, and yet cannot be in∣duced by this my small labour, nor by any o∣ther persuasions perhaps whatsoeuer, to enter into the state of a Religious life; but are absolute∣ly, and immoueably resolued, to liue in the

world, in state of Lay persons. As also my open here speaketh to such Catholike Gentlewo∣men, and Ladyes of Worth and Dignity, who aboúd with a fluency of rich estates, and remayne Widdowes, and therein haue full power to dis∣pose at their pleasure of their Temporalities; and yet cannot be drawne (either through pretence of want of health, or greatnes of yeares, or through some other selfe conceited reasons) to spend the small remnant of their liues in a Religious Course. To you all of both these seuerall degrees, I direct these ensuing lynes: And hereby desire you all (euen as you tender the good of your owne Soules) that if so you cannot brooke to be Religious, in profes∣sion; yet at least resolue to be Religious, in dispo∣sall of part of your temporall meanes. O what spirituall treasure, and riches might you board vp to your selues, by distributing to good vses a reasonable portion of your worldly trea∣sure?

How many Yong Catholike Gentlewomen are there in England, who most gladly thirst after a Votary life, and yet want sufficient portions for their Admittance into Religion? Here now is presented to you all, a large, field wherein to sow your wheate: Here is presen∣ted a most aduātagious oportunity of making Nunnes, though your selues will not be Nunnes. My meaning is, that you would lay in wayte to further, and second by your most large Cha∣rity such Poore Gentlewomen, as would gladly take a Religious Course, and yet for want of mea∣nes, are debarred from thence. Here were true

Charity, and here you might be iustly said to put your money out to Vsury, euen to God himselfe, according to those words: Foeneratu•• * 8.5 Domino qui miseretur pauperis: He, that hath mercy on the poore, putteth out his money to our Lord.

Besides the state of these Poore Gentlewomen (whose temporall abilities are not proportio∣nable and sutable to their Religious designes) I here also present to your Charitable view, the state of some of our already setled English Monasteries of Women, who, resoluing to rely only vpon the prouidence of God, haue no cer∣taine temporall reuenewes belonging to their Houses, but receaue all their maintenance and allowance from the Charity of well disposed Benefactours: Which Charities and Beneuo∣sences (since they are meerely voluntarily gi∣ven) do fall oftentimes short; so as the Poore Blessed Women suffer for the present some want.

Now here againe I say is offered to you a second way of making spirituall interest of the superfluity of your states or riches; That is, so out of true Christian Charity you would be pleased to open your purses largely, for the better reliefe of such Vertuous Women, (who•• are both poore in Spirit, and poore in State) as willingly suffer these pressures, for the loue they beare to the true seruice of God, O how most acceptable would this your charity ap∣peare in the sight of God, being bestowed ei∣ther of the two waves, (I meane) either for the furthering of those most vertuously dispo∣sed yong Gentlewomen, who want meanes for their procuring to enter into Religion or for the

better relieuing of such English Monasteries of Nunnes, who possesse no certaine proprieties, but only rely vpon the Charity of Benefa∣ctours, and other well disposed Almes-giues?

If it be most pleasing to God, and a worke meriting of Heauen, to dispose part of ones Goods and substance to such poore people, who here liue in the world, and commonly ••ead but sorry, yea dissolute liues, according to our Sauiours words deliuered without any re∣ference to the liues of the poore: Come you bles∣sed * 8.6 of my Father, possesse you a Kingdome prepared for you from the foundation of the world; for I was hun∣gry, and you gaue me to eate; I was a thirsty, and you haue me to drinke: I say, if this kind of Almes gi∣uen only promiscuosly to men, or women who are poore (not withstanding their ill li∣ues) be gratefull to God; How worthy then, how Christian-like, how meritorious, throgh Gods mercifull acceptance thereof, must that Charity, and Almes-deed appeare in the sight of the Diuine Maiesty, which is bestowed vpon the relieuing only of such blessed women, who either without such Charity cannot pro∣fesse a Religious life, or who actually liuing in that most ••lessed state, do suffer somewant & ••enury? No tongue of man or Angell can ful∣ly shew Gods acceptablenes of such a Charity. Why then, Worthy Gentlewomen (to whom I direct these my speaches) will any of you be so strait-laced, or so niggard, in forbearing to im∣ploy a part of your substance vpon so fruitfull •• ground, at will affoard so great an haruest, and gaine to your Soules▪ Certainly you her∣by

become euen enemies to your owne selues.

Diuers of you (as experience she weth) ar•• well content to bestow great, and vnnecessa¦ry charges vpon your apparell and attyre (and this sometimes aboue your states and calling: in like sort are ready now, and then to mak•• needlesse iournies to London, to the exhausting from you of some hundred of pounds, fruit¦lessly spent. And can you then, be so indul¦gent to your bodies, and so rigorous to you•• Soules (the most noble and chiefest part o•• you) as to reserue little, or nothing for procu¦ring your eternall Felicity? O turne the chan∣nell of these your wastfull expences, and le•• euery one of you adopt her owne Soule, as fo•• her owne Child; My meaning is, that yo•••• would aff••ord a Childs part (at least) of your state and temporalities, to be giuen for th•• good of your Soule. A poore and niggardly Inuitation (God knowes) to prize your owne Soules at so little of worth, which Christ did buy and ransome at the high rate, of sheeding his most pretious bloud? And far short thi•• your Charity is, from the Charity of Zachaeus who as we read in the Ghospell, euen vpon his first fight of our Sauiour, Gaue halfe of hi•• Goods to the poore. * 8.7

Now, if so you resolue to bestow vpon your owne Soules only so much, as I her•• propose; where then with greater spiritual Interest, or at fury, can you place it, then vpon these Vertuous women, aboue by me expressed who both by day and night, will be euer rea∣dy to powre out the Vialls of their Prayers, be¦fore

his diuine Goodnes, that he would vouch∣••afe to protect you with his Grace, that in the End you may raigne with him in his celestiall Kingdome for euer? Heere then, to speake more particularly to you (Great Catholike La∣••ies, or Gentlewomen of Worth,) who yet remaine ••n state of your Widowhood; Now after the death of your husbands, and before your se∣cond mariage, you may (if so your Charity be answearable to Gods holy inspirations giuen vnto you) euen (so to say) bring forth, & be∣come Mothers to many Spirituall Daughters; I meane of many Religious Women, by distribu∣ting part of your temporall state vnto them. And so your selues might be said (in a restray∣ned sense) to be become Religious persons by your Substitutes. O that you would deeply conceyue, of the great priuiledge, which you enioy at this present. Therefore take aduan∣tage of the tyme, when tyme is, and this before your second Mariage.

One most forcible Reason, for my fuller persuading of you to this spirituall Charity, shall be taken from the doctrine of Purgatory, which you all (as being Catholikes) do fir∣mely belieue. Now here you are to take into your memory these three points following. First, that the paynes of Purgatory (though en∣during but for certaine yeares) are most in∣supportable: of which paines S. Austin thus writeth (as is aboue shewed in this Treatise.) * 8.8 The fyre of Purgatory (though it be not euerlasting) yet it is passing grieuous; for it doth exceed all paynes, that man can suffer in this lyfe.

Secondly, you are to call to mynd, that con¦sidering Gods iustice (who punisheth th•• least sinnes) euen the greatest Saints, as S. Au¦stin. S. Gregory, S. Bernard &c. haue stood i•• great feare and horrour of these paynes. I wi•••• content my selfe heere with repeating th•• words of S. Bernard (a most eminent Saint, •• by institution. Father of many Religious Monkes) aboue related of this point, wh•••• thus meditateth hereof: O would to God some ma•• * 8.9 aforehand would prouide for my head abundance water, and for myne eyes a fountayne of teares; that 〈◊〉〈◊〉 perhaps the burning fyre should take no hold, wher•• running teares had clensed before.

Lastly, you cannot but know, that if men o•• such extraordinary Holines, as these forme•• Saints were, did stand in dread of the (ormēnt of Purgatory; what is then the case of all you who liue in the world in fulnes of pleasure especially considering that God in his ••usties will aske an account of euery idle word, much more or bad Actions? How many of you do wast, and rauell out seuerall yeares in vnne¦cessary charges of apparell, in spending diuer•• houres daily in adorning and triming vp your bodies to be gazed vpon by men; and in diuer•• other such vanities? As certaine, as God is God so certaine it is, that you are to make satisfa∣ction, either in this world, or in the next to endure the fyre of Purgatory, for a dessgned tyme, for the appeasing of Gods Iustice herein Where then; is there any wit or iudgment in such of you, who may redeeme your smalle•• sinnes in this world by your Almes-deeds

for thus we read the Prophet Daniel to say: ••edeeme thy sinnes with almes, and thyne iniquities * 8.10 ••ith the mercy of the poore) and yet will not, but solue to pay all those debts in that raging and purging Fyre?

Yf a man were indebted a Thousand pounds. and that were to be payed some very few ••eares hence, and yet might redeeme the said ••ebt by paying presently but one Hundred ••unds, or lesse; would he not labour (it so he ••ad any braynes) to procure the hundred ••ounds, though presently, for the redeeming so far greater a debt? Your case is here the ••••me. It is in your power to free your selues ••om the torments of Purgatory (at least to shor∣••n the tyme of your sufferance there) by your ••reat Charity, and Almes-deeds, now shewed ••n your life tyme. Yf you haue not the cou∣••••ge to part with some of your goods, whyles ••ou liue, you must hereafter make infinitly a ••ore grieuous satisfaction for your sinnes in ••urgatory. Therefore become nor vassalls and ••ues to your owne Riches; but distribute a ••ood part of them to spirituall vses, and to the ••enching of those hideous flames, which ••therwise you are vnauoydably to endure. ••nd if so you resolue to become friends to our owne Soules by practizing of Charity, ••nd of relieuing such as most do need; you cannot more fruitfully lay out your Riches (as ••boue I said) for the good of your Soules, ••hen either in furthering of such yong Vertuous ••entlewomen, who gladly would leade a Reli∣gious life, and yet want temporall meanes for

their placing them in that Course; or els fo•• the greater supply towards those English Mona¦steries beyond sees, who stand in need thereof.

Thus far (worthy Catholike Gentlewomen, •• Ladies) I haue thought good to proceede i•• exhorting you to such truly Noble Acts •• Christian Charity. And with this my pen taken leaue of you. Only I cannot here forbeare •• relate the vnworthy custome of many world¦ly (yet Catholike) Parents; who will be con¦tent most willingly to giue fifteene hundred or two thousand pounds (and perhaps 〈◊〉〈◊〉 much more) with one of their Daughters, t•• place her in mariage, and yet if the said daugh¦ter resolue to leade a votary, and vnmarie lyfe, they will seeke to put her of into a Mona∣stery, in bestowing vpon her some three o•• foure hundred pounds at the most. Do no•• such Worldlings prefer a temporall Husband before Christ? What Indignity (indeed wha•• Sacriledge) is this to the Sauiour of the world That a daughter must fare far worse at he Parents hands, because she had rather espous•• herselfe to Christ, then to a mortall man? Bu•• let such Parents assure themselues, that the their disualewing of the seruice of God i•• their Children, will hereafter be attended o•• with due punishments, answearable to thei•• present neglect, and small respect they bear to a Religious and Spirituall life.

Well my pen shall here stay it selfe from further discourse; And shall take leaue of yo•• all to whome this Conclusion is directed. Her then, for the last Closure of all I most humble

beseech you (Most vertuous and Religious Vota∣••••es) that in regard of the Reuerend and wor∣••y respect I beare to your most Blessed State manifested according to my ability in this ••ecedent Treatise) you would vouchsafe me our daily prayers to the Allmighty, for the re∣••ission of my Sinnes. You practise your con∣t••nuall Charity in other your Actions: I be∣••••ech you, extend the like Charity to this my ••ost earnest suyte. I speake not this by way ••f forme, or ceremony (as many writers are customed to doe, wherewith to close their ••pistles Dedicatory:) Noe. It is truly a most ••hirsty desire in me to haue such Blessed Soules as you are) to be Intercessours to his Diuine Maiesty, in my behalfe, yet Liuing (or hereafter ••ead. My feeble, old, and languishing body. ••ttended on with diuers infirmities, cannot ••ould out long; O pray then, (You Charitable ••elegious Women) that the tyme of my dissolu∣••••on may be most happy to my Soule; that so may presently after enioy the comfortable, ••nd ineffable sight of the most Blessed Trinity ••r euer. Thus in confidence of your accom∣lishing this my Christian desire, I cease, euer continuing

Your humble, and deuoted Seruant in Christ IESVS. N. N.

FINIS.

Notes

• a 1.1

  Psal.
• b 1.2

  Psal. 60.
• * 1.3

  1. Kings c. 15.
• * 1.4

  Exod. 20.
• c 1.5

  Math. 23.
• * 1.6

  Luc. 10.
• d 1.7

  Rom. 8.
• e 1.8

  Ig∣nat, in Epist. ad Roma∣nes.
• f 1.9

  Ma∣th. 11.
• g 1.10

  Psal. 90.
• h 1.11

  2. Cor. 7.
• i 1.12

  Au∣stin. de bono coniug. c. 10.
• k 1.13

  Ie∣rom. lib. 1. contra Iouinia∣num.
• l 1.14

  Ma∣th. 19.
• m 1.15

  S. Ierome in•• Epist. 10.
• n 1.16

  A∣ristoti∣les l. 1. Polit. c. 1.
• o 1.17

  Ec∣cles. c. ••.
• p 1.18

  1. Cor. 10.
• q 1.19

  1. Cor. 12.
• * 1.20

  Exo. 20.
• q 1.21

  Io∣seph. an tiq. Iu∣daic l. 28. c. 2.
• r 1.22

  Io∣seph. l 2. de bello Iudaic. c. 7.
• s 1.23

  Philo de vita Contem∣platiua.
• t 1.24

  1. Cor 3.
• u 1.25

  Iac. 4.
• x 1.26

  1. Iohn. 2.
• y 1.27

  1. Iohn 2.
• z 1.28

  1. Petr. 1.
• c 1.29

  1. P••∣ralyp. c. 7.
• d 1.30

  3. Reg. 4. 3. Reg. 1••. Ec∣cles. 1.
• e 1.31

  Ie∣rom in cap. 1. Eccles.
• f 1.32

  Reg. vbi su∣pra.
• g 1.33

  Mar. 13.
• h 1.34

  Ie∣rem. 16.
• i 1.35

  Lue. 12.
• k 1.36

  1. Cor. 7.
• l 1.37

  Luc. 14.
• m 1.38

  2. Tim. 3.
• n 1.39

  In Homil. 67. ad pop. An¦tioch.
• o 1.40

  Mar. ••.
• p 1.41

  Au∣gust. in Psalm. 45.
• q 1.42

  A∣poc. 14.
• r 1.43

  A∣poc. 21.
• s 1.44

  Ioan. 16.
• t 1.45

  2. Cor. 7.
• u 1.46

  Ma∣th. 25.
• x 1.47

  Rom. 8.
• y 1.48

  Esay ••••.
• z 1.49

  Ma∣th. 25.
• a 1.50

  Luc. 21.
• b 1.51

  Luc. 16.
• c 1.52

  Ma∣th. 22.
• d 1.53

  Phi∣lip. 4.
• e 1.54

  1: Joan. 2.
• * 1.55

  Chastity.
• f 1.56

  Thess. 4.
• g 1.57

  Ga∣lat. 5.
• h 1.58

  Ma∣th. 25.
• i 1.59

  E. say. 37.
• k 1.60

  1. Cor. 7.
• l 1.61

  2. Cor. ••••.
• m 1.62

  A∣po. al. 14.
• * 1.63

  Pouerty.
• n 1.64

  Pro∣uerb. 11.
• o 1.65

  Sa∣pient. 5.
• p 1.66

  Luc. 6.
• q 1.67

  1. Timoth. 6.
• r 1.68

  Ma∣th. 19.
• s 1.69

  Esay 48.
• t 1.70

  Luc. 9.
• u 1.71

  Luc. vbi su∣pra.
• x 1.72

  1. Ioan. 1.
• * 1.73

  Obe∣dience.
• y 1.74

  Pro∣uerb. 27.
• z 1.75

  Psal. 140.
• a 1.76

  1. Cor. 4.
• b 1.77

  1. Reg. 15.
• c 1.78

  S. Greg. Morah 35. c. 10.
• d 1.79

  Gre∣gor. ibid. c. 19.
• e 1.80

  D•• Septem verb. Domin. l. 2. c. 26.
• * 1.81

  Antiqui∣ty of a Reli∣gious Course.
• a 1.82

  Ma∣th. 19.
• b 1.83

  Luc. 11.
• c 1.84

  Luc. 10.
• d 1.85

  Luc. 9.
• e 1.86

  Ma∣th. 19.
• f 1.87

  Ig∣nat. Ep. ad Phi∣lip.
• g 1.88

  A∣braham Schulte∣tus in medula Theolo∣glcae,
• h 1.89

  Cen∣tur. 4. col. 467. vnder the title: De Mo∣naste∣rijs Vir∣ginum.
• i 1.90

  Cent. 4 col. 1••5.
• k 1.91

  Cent. 4. col. 468.
• l 1.92

  Cent. 4. col. 874.
• m 1.93

  Cen∣tur. 4. col. 865. & col. 869,
• n 1.94

  This is rela∣ted by Zozo∣men, in hist. l. 6. cap. 3.
• * 1.95

  Fayth.
• * 1.96

  Hope.
• * 1.97

  Charity.
• o 1.98

  1. Cor 9.
• * 1.99

  Pru∣dence.
• p 1.100

  Au∣stin. l. 83 q 61.
• * 1.101

  Iustice.
• * 1.102

  Tempe∣rance.
• * 1.103

  Forti∣tude.
• q 1.104

  1. Cor. 8.
• r 1.105

  1. Cor. 13.
• s 1.106

  Ga∣lat. 6.
• t 1.107

  Au∣stin. ser∣mon. 150. de Temp.
• u 1.108

  Gre∣gor. hom. 35. in E∣uang.
• x 1.109

  Ie∣rom. Ep. ••7.
• y 1.110

  Cy∣prian, serm de Lapsis.
• z 1.111

  Ioan. 15.
• a 1.112

  Au∣stin. l. 10. de Ciuit. Dei c. 6.
• b 1.113

  Gre∣gor. 9. Moral. 3.
• * 1.114

  E∣xod. 29. Eccle∣siast. 35.
• * 1.115

  Remis∣sion of sinnes.
• c 1.116

  S. Thom. 2. 2. q. vlt. art. 3.
• d 1.117

  S. Thom. 4. d. 4. q. 3. art. 3.
• e 1.118

  Ierom. Ep. 25.
• * 1.119

  Remis∣sion of paines, in Pur∣gatory.
• f 1.120

  Au∣stin. in Psalm. 37.
• g 1.121

  1. Cor. 3.
• h 1.122

  Au∣stin. ho∣mil. 16. ex 50. homil.
• i 1.123

  Au∣stin. lib. de vera & falla poeni∣tentia, c. ••••.
• k 1.124

  In Psalm. 3. Poenit. Psalm. 17.
• l 1.125

  Am∣bros. praecat. praepa∣rat. ad Missam.
• m 1.126

  Ber∣nard. serm. de Sex tri∣bul cap. 16. & 55. in Cant.
• * 1.127

  Lowli∣nes of mind, or Hu∣mility.
• n 1.128

  Ber∣nard. serm. 2. do Ascen∣sione.
• o 1.129

  Psal. 112.
• p 1.130

  1. Cor. 1.
• * 1.131

  Reli∣gion promi∣seth a safe and quiet death.
• q 1.132

  A∣pocal. 14.
• * 1.133

  Ec∣clefiast. 41.
• r 1.134

  Ie∣rome Epist. 34.
• s 1.135

  Psal. 222.
• t 1.136

  Cant. 8.
• u 1.137

  Lue. 3.
• * 1.138

  Act. ••.
• * 1.139

  (y) A∣poc. 3.
• z 1.140

  Ec∣cles. cap. 7.
• * 3.1

  Ma∣th. 25.
• * 3.2

  Ma∣th. vbi suprà.
• a 5.1

  E∣say. 33.
• b 5.2

  M. tb. 13.
• c 5.3

  Rom. 8.
• i 6.1

  Lue. 9.
• * 6.2

  (••) Ie∣rom. Ep 10.
• a 7.1

  Chry∣sost. l. 3. cont. vi. cuperat∣vitae Mona∣sticae.
• b 7.2

  An∣selm. Ep. ad Go∣d••fr.
• c 7.3

  Luc. ••••.
• d 7.4

  Ber∣nard. Ep. 111.
• e 7.5

  Ie∣rom. in his Ep to L••ta.
• f 7.6

  Lib∣de Vir∣gin••••.
• g 7.7

  Gre∣gor Taro. in vita Pontia∣••i. c. 5.
• h 7.8

  ••. Machab. 7.
• i 7.9

  Hebr. 8.
• k 7.10

  Ie∣rome in Epitaph. Blessillae.
• * 7.11

  (l) Ma∣th. 20.
• m 7.12

  Ma∣th. 7. Luc. 13.
• n 7.13

  2. Pet. 3.
• o 7.14

  Ba∣sil prae∣pat. in Ascen.
• p 8.1

  E∣phes. 3.
• q 8.2

  Psal. 23.
• * 8.3

  Psalm. 54.
• * 8.4

  Ambros. de fuga saecul. c. 4.
• * 8.5

  Pro∣uerb. 19.
• * 8.6

  Math. 25.
• * 8.7

  Luc. 19.
• * 8.8

  Austin. l. de vera & falsa poeniten∣tia. c•• 18.
• * 8.9

  〈◊〉〈◊〉. Serm. de Six tri∣bulat. cap. 1••. & 55 in Cant.
• * 8.10

  Dan. c. 4.