THE I. PARAGRAPHE.

MADAME the skilfull pensils of best tymes represent her to your view, no lesse ancient then the new bor­ne sonne of the old of yeares to say no­thing of a higher or gine she is made by some to draw from the Prophete Elias, Eliseus, the Nazareans, and others of the Prophetes, ho were separated from the vulgar, liued without wiues, without wi­ne, with shauen heades, and that by vow too [for a space at least] which I the ra­ther aduance, becaus I know what rates, such noble soules as yours, putts vpon antiquitie of bloud, though farre from being of so long a standing; and indeede deseruedly, that being a thing that be­speakes I know not what kind of venera­tion, and respect; and fayles not to find it in all well borne harts. Nor is it any won­der that that is giuen to the antiquitie of bloud, which is not denyed to the anti­quitie [Page 10] of brasse, or marble, framed into the shapes of men onely by some ancient and skilfull hand; which we see passes with more approbation among men, then all that after ages, which may seeme to be tymes declining estate, are able to pro­duce.

THE II. PARAGRAPHE.

THIS religious Lady [Monasticall life] may say with truth, of her pro­fession, what the great S. Paule some ty­mes said of the Apostle shippe he exerci­sed; to wit that he had it Not of men, nei­ther by man, but by Iefus Christ: for from that sourse of liuing water it was indeede, that this heauenly profession originally flowed, and conueyed it selfe through the vaynes of all the following genera­tions, euen till this day. It was I say by Iesus Christ, the Sonne of the Liuing God, that the world was first taught this holy profession; who being asked by the good young man, saying: Good Master, Mat­thew 19.21. what good shall I doe that I may haue life euer­lasting? he answered: if thou wilt enter into life, keepe the Commandements: who answe­ring [Page 11] that all those he had kept from his youth: Iesus said vnto him: If thou wilt be perfect, go sell the thinges that thou hast, and giue to the poore, and thou shalt haue treasure in heanen, and come follow me. Behold one thinge is here commanded; another counselled. If thou wilt enter intolife euer­lasting, keepe the Commandements. And it is an absolute commande to all men. But if thou wilt be perfect, or obserue the same commandements more perfectly, and more securely: if thou wilt not onely ha­ue life, but haue it more aboundantly, goe, and sell all that thou hast &c. And it is a free counsell. That, is commanded vn­der paine of eternall damnation: this, counselled vnder hope of an hundred­fold in this life, and life euerlasting in the next, That is extended by way of commā ­de to all, this is proposed, and counselled to such generous soules, as by Gods gra­ce, and their own free cooperation, vn­der, and in vertue of the same grace, render themselues capable of it: which yet certainly would neuer haue bene counselled by wisdome it selfe, had it neuer bene to be followed by man: nor would Truth it selfe haué said: there are [Page 12] some that geld themselues for the kingdome of heauen, if neuer any such were to haue be [...] Or he that can take it, let him take it, if none[?] could euer take, none vndertake it, [...] [...] [...]capable of it, in fine, if it were impossible, as diuers sectaries would per­swade vs.

THE III. PARAGRAPHE.

IT is not then, Madame, as you see, a will worshippe, or a humaine inuen­tion taken vp vpon fancie, [to which noe great credit were due] but a dictamen of the holy Ghost, a counsell of heauenly wisdome, deliuered from the mouth of truth it selfe. And was that seede of hea­uen to meete with noe good earth, with­in all the lardge extent of Christs posses­sions? Was this word of God fruitlessely to fall to the ground, & to passe ouer, with­out any effect, of which it is said: heauen, and earth shall passe, but my word shall not passe? So would it appeare indeede by those bablers, who as they hate our Ca­tholike Mother, so they blaspheame her pious practises: none of them giueing obedience to the Words of her Spouse: [Page 13] none leauing all to follow Christ in po­uertie: none pretending a virginall state of life: none euen endeuouring to proue eunukes for the kingdome of Heauen: none presseing to emulate these better giftes: none among them disputing vs these titles of pietie, but willingly leau­eing them, branded with as much infa­mie as malice can inuent, to the children of the Catholike Virgine Mother alone, confirming that ancient truth, that none but a Virgine Mother, is the Mother of Virgi­nes. None but the Catholike Church euer ayming at a virginall state. As though our Sauiour had dropped downe an vn­profitable counsell which could neuer be performed by any And thence S. Atha­nasius, who hued in the fourth Age, putts this practise of a virginall life for a proofe of the truth of our religion, when speak­ing of virginitie, he saith: this is a great argument that true religion is with vs. In his Apologie to Constantius.

THE IV. PARAGRAPHE.

BVT farre be it from Christian harts, to thinke that the words of wisdome [Page 14] mett with none but deafe eares, or that his sacred counsells found noe heroïcall hartes in earth who were readie to imbra­ce them. Noe noe, we may heare S. Pe­ter presently giue the lye to such vnwor­thy thoughtes Behold, saith he, we, [he speakes for all the Apostles] haue left all, and followed thee. We, who? we Apo­stles haue left all. Who saith all excludes nothing we haue left all. All we possesse, all our hopes of possessing. All; yes all, I say, their poore fortunes, such as they were, their aymes, inclinations, wayes, their wills, yea their wiues. as saith S. Hierome.

And that too vnder vowe, as they had learnt by our B. Ladyes leading practise S. Augustine confirmes it of them both. Of our Blessed Lady: speaking of that passage of S. Luke: Because i know not man L. 17. of the Citie of God. c. 4. which certainly, saith he, she had not said, had she not formerly vowed to remayne a Vir­gine. And of the Apostles; saying: for tho­se mightie ones had said; behold we haue left all, and followed thee, this vowe had those Mighties vowed: but whence had they this vo­we but from him who giueth vowes vnto those that vowe: for none can vow any setled [Page 15] thinge to God, but he must haue it from God. And by their holy example all the young Christian Church at Hierusalem which was yet as it were in her cradle, con­spired into one great congregation, to witt the multitude of Beleeuers had but one hart, and one soule, neither did any say that ought was his owne of those thinges which he pos­sessed, but all thinges were common vnto them, &c. neither was there any needie amongst them. Whence S. Augustine inferres, say­ing: therfor they [to witt the Apostles &c.] first heard that of the Psalmist, Loe how good and pleasant a thing it is for brothers to li­ue togeither. They were the first indeede, but they were not alone. For this loue, and brotherly vnion descended not onely downe vpon them: but that exultation of Charitie, and vow to God, came downe to posteritie &c. Yes the­se younge vine-branches which newly sprouted out of the true vine whose wine begetts Virgines, fruitfully branched and spredd themselues out all the world ouer, beginning first at Hierusalem, thence to Alexandria in Egipte, where those fuit­full. Desertes were turned into Paradises, and were peopled with humane Angells, [Page 16] or Angelicall men: thence into greece wittnesse S. Denys of Arcopage, who ma­kes the description of them as you shall heare in the next reflection: finally all the habitable world ouer, as Phylo one of the most learned of the Iewes, tearming them Therapeutarum genus, worshipers or Physi­tions of soules. And this is so well, and solidly auerred by ancient Authours, that there lyes no way open to any specious contradiction.

In the first place let the said Philo be heard, who speaking of those worshippers or Physitians of soules, saith: this kind of people is spredd all the world ouer (to witt Greece and euen barbarous nations too were to pertake in this perfect Good) but the greatest multitudes of them are in Egipt, especially about Alexandria; as may be further seene by what S. Hiero­me relates out of the same Authour.

Adde to him S. Hierome, who speaking of S. Marke, saith, Marke went into Alexan­dria, taking with him the Gospell which he him­selfe had written, and established a Church there with so much doctrine and continencie of life, that he euen compelled all Christs followers to imitate his example &c. And then speak­ing [Page 17] of Philo the Iewe, he adds: I therfore place Philo the Iew natiue of Alexandria among the Ecclesiesticall writers, because he writing a booke of the first Church established by Marke the Euangelist at Alexandria, speakes in the commendations of our men, not mentioning those that were there onely but euen many other places also, tearming their habitations Monasteries: whence it appeares that their Church who first beleeued in Christ, was such as Monkes now endeuour, and desire to be: so as that none hath any thinge of his owne proper: none among them is riche, none poore, their pa­trimonies are diuided among the poore, their imployment is praying, and singing Psalmes, learning and continence, such as Luke repre­sents the first Beleeuers of Hierusalem.

The same is frequently asserted by other holy Fathers, as S. In the [...]. c. of his Mo­nasticall Institu­tion. Basile, speaking of Monkes, these, saith he, remayne the true and perfect followers of the Institutions, of our Redeemour, and of his life when he was conuersant amongst vs: for as he haue'ng called his Apostle toge­ther into one societie made all thinges, and euen himselfe common among them: so these also (who at this day rightly obserue the prescripts of his life) obeying their Prelate, imitate the A­postles, and our Sauiours manner of liueing.

[Page 18] T [...] 11 Hom. vpon the Ac­tes. S. Chrysostome, Monkes liue after the sa­me manner that all the Christians of the Fri­mitiue Churchliued at Hierusalem. And agai­ne in the 3. booke he writing against those that dispraysed Monkes, affirmes that the Monkes in his dayes performed the same thinges which the Apostles had performed.

Possidonius affirmes in plane tearmes that In the life of S. Aug. S. Augustine begun to liue according to that Rule, and forme which the Apostles themsel­ues had instituted.

Madame did I not feare to proue too Sponde iu has Epitome of Baro­nius. teadious to your Ladyshipe, I could, with a wett finger, bring euen multitudes of like testimonies, which are to be seene in the french abridgement of Baronius, as Gualte­rus in his chre, Earbosa collec. tit. 35. also in Gualterius a French Iesuite. And what is said of Monkes or religious men, is also verified of religious women, or Nuns; according to the learned Pennot­tus, Tambu rinus dist. 4. quest. 4. n. 4. putting it dow­ne as an vndoub­ted truth saying: that in the verie same manner that the Institution of the Canon Regulars pro­ceeded from the Apostles, so also the institution of the religious Canonesses sprung from the ve­rie prime birth of the Church, as well vnder S. Marke at Alexandria; as vnder S. Iames at Hierusalem. Where that most religious Emperesse our Countrie woman S. Hel­len, [Page 19] that greatest glorie of our Land, and happie Mother of that greatest Empe­rour of the world, Constantine the GREAT, did not onely serue the nuns So Dai­berlus Patriar­che of Hieru­salem. at table with her owne hands, 1300. yea­res a goe, but euen consecrated herselfe to God among them, dyed, and was bu­ried in their holy habit, that is the verie same which the Canonesse all ouer the world vse till this day, Pennottus prou­inge that the Religious of the holy sepul­cher both are now, and euer were, one, and the same order, as well with the other Canon Regulars, as with those ve­rie Canons, which were restored by S. Augustine, but instituted by the Apostles themselues.

THE I. PARAGRAPHE.

WHENCE can we either more solidly, or more fitly, begin the commenda­tions of Monasticall life, then in his [Page 20] words, from whose mouth, and exam­ple (as we haue alreadie seene) it tooke its origine? And to what end can emo­re iustly, and fruitfully doe it, then that the good giuer of it, and all good giftes, who is worthy of all prayse, may be pray­sed by all thinges, and in all thinges, sin­ce it is not indeede by our owne witt, worth, or merite, but by his gift, that we are, what soeuer we are laudably.

Iesus Christ, then, the wisdome of his heauenly Father, who was the first coun­seller of this blessed life; putt also the first & most effectuall commēdations vpon it, when he said: Amen I say to you, you who ha­ue followed me, in the regeneration, when the son of man shall sit in the seate of his maiestie, you also shall sit vpon twelue seates iudging the twelue tribes of I sraël: and euery one that hath left house, or brethren, or sisters, or father, or Mother, or wife, or children, or lands for my names sake, shall receiue an hundredfold, and shall possesse like euerlasting. If then we iudge of the greatnesse of the worke by the greatnesse of the reward; and measure the profession by the promises, what grea­ter commendations could be putt vpon Monasticall life? All the right of iudica­ture [Page 21] was giuen by the father to the sonne, and yet the sonne will not exercise it alo­ne, but will haue those to share in it, who shared with him in abandoning the world Tis an absolutly iust retribution, cryes out S. Bernard, that they who here below contemned the glorie of humane greatnesse for Christs sake, Of this sense is s- Aug also and S. Gre­gorie S. Tho. saith that this sit­ting in iudge­ment was pro­mised to Evan­gelicall pouertie n his [...] te ag­anst th se­th [...] ­ [...] fr [...] [...] lig c 6. and 7. should there sit togeither with Christ, being sin gularly glorified with the qualitie of iudge; &c. And we must know, saith he, that not onely the Apostles, but euen all those that for Christs sake, by the Apostles blessed example, left all and followed him, shall become iudges with him. O singular familiaritie! ô highth of honour! ó priuiledge of confidence! ó prerogatiue of perfect securitie. O diuine­ly happie state which renders men so se­cure, yea euen so glorious in that Won­derfull clashing of the elements, in that dreadfull discussion of merites; and that most doubtfull, and daunting expectation of iudgement. This securitie is the pecu liar rewarde of those Eunukes which geld themselues [that is, to speake with S. Augustine, of those who vo e chastitie] for the Kingdome of Heauen: of those poore of Christ, who follow poore Christ: of those obedient sheepe who know, and fol­low [Page 22] the voyce of their pastour, and that too not in point of his commands onely, but euen in his councells. Finally, saith In his booke of Virgini t e in the [...] S. Augustine, let vs heare our Lord [Christ Iesus] pronouncing a most eui­dent sentence in this behalfe for when he had spoken diuinely, and terribly of not separa­ting man & wife, saue onely f r fornication, his Disciples said vnto him: if the case of a man with his Wife be so, it is not expe­dient to marie. To whom he replyed, not all take this word, but they to whom it is giuen: For there are Eunukes who were borne so from their Mothers wombe: and there are Eunukes which were madeby men: and there are Eunukes which haue gelded themselues for the kingdome of heauen. He that can take, let him take. What could haue bene said fuller of truth, and light? Its Christ that sayes, truth that sayes, the power and wisdome of God that sayes, that they who out of a pious resolution conteyne themselues from marriage, geld themselues for the kingdome of heauen, And on the contra­rie side, humane vanitie by an impious rash. nesse contends, that they who doe so, doe onely eschew the present necessitie, and troubles, wh­ich accompanie a maried life, but shall not haue [Page 23] any whitt more then others. And yet, I pray, of what other Eunukes doth our Lord speake by Isaye the Prophete, [to whom he promi­seth to giue a peculiar place [locum nomi­natum] in his house, and in his walls, farre better then that of Sonns, and daughters] but of those that geld themselues for the kingdo­me of heauen? Christ, goes he on, prayses those that geld themselues, not for this world, but for the kingdome of heauen: and shall a Christian contradict him, affirming that [to witt such gelding] it is onely profitable in this life, but not in the next. Nor hath [saith he] the holy Ghost bene silent vpon this sub­iect, but hath deliuered something both eui­dent, and stronge enough against those impu­dent, and franticke wranglers, and withall powerfull enough by impregnable Fortresses to repulse their barbarous attempts against his flocke for wheras speaking of Eunukes he had said, I will giue them a peculiar place in my house, and in my walls, much better then that of the sonns, and daughtes, least any should haue conceiued that some temporall thinge was to be hoped for, he immediately ad­ded: I will giue them an eternall name, nor shall it euer fayle: as though he had said why dost thou wrangle impious blindnesse why [Page 24] dost thou wrangle? v hy dost thou obscure the light of truth with the clouds of peruersi­tie? why dost thou in the midst ofthe great light of the Scriptures, seeke darknesse wherin to deceiue? why dost thou promesse a temporall, rea ard onely, to continent Saintes? I will gi­ue them an eternall name.

Let that diuine Denys of Areopage, S. The [...] Age. In the Hierarchie of the Ch­urch c. 6. Paules Scholler, speake for the first Age after Christ, and deliuer as well the truth, as the manner, and excellencie of the thinge, according as he is made speake by Gualterus the 1. Age, and 8. Truth. The preist after some prayers, turnes towards him who is readie to forsake the world: askes whether he renounce all terreane, and transi­torie thinges: declares to him the perfection of that kinde of life, and hauing heard his pro­messe [of renouncing the world] e signes him with the signe of the Crosse, and cutts of his haire, inuokes the holy Trinitie, turnes of his old, and putts on a new habit: salutes him with a kisse, [as the assistantes also doe] and makes him partaker of the diuine myste­ries. A little before he saith. The highest In the same chap order of those that are to be perfected, is that of Monkes, which is adorned with all vertue, puritie, holy conuersation, and heauenly con­templation.

[Page 25]Let S. Ignatius who liued in the same age succeede him. O Virgines possesse Iesus Christ in incorruption, not so as to esteeme ma­riage ill; but to imbrace a better thinge, not to blame a maried life, but to meditate the law of God. And in another place: Honour Vir­gines as being consecrated to Iesus Christ. Con­serue them as pretious levels of Iesus Christ.

Heare Tertulian. What agreat preroga­tiue, For the &. Age. The 9. chap. of leyling of Vir­gines. saith he, doth she merite farre aboue her condition, who being a Virgine resolues to con­secrate her body to God? Therfore hath she permission to receiue the vayle, that she may be illustrious, and renowned in the Church, and shew the honour of her sanctitie, or puritie, by her veyled, and priuiledged heade.

Againe adde the examples of our sisters whose names are in the booke of life, who pre­ferre puritie before husbands, [to witt they chuse rather to be maried to God] being nei­ther induced to it by want of beantie, nor other­wise by their age. They are beautifull to God, they are handmayes to God: They liue with him, they have conference with him, he is the subiect of their discourse both daye, and night Ther booke to his wife the 4.6. They consigne their prayers to their Lord, and Spouse, as their dowries, and in conterchange they obteyne fauours of him, as presentes from [Page 26] a Spouse, whensoeuer they desire them.

S. Cyprian writing to certaine Nunes The 3. Age. In his bookes of the Habit of Virgines of his Age, giues them these prerogati­ues. Now let me speake to virgines, of whom my care is greater, as their glorie is higher, They are the flowre of the Church her flowish­ing branches, the honour, and ornament of Spirituall grace: they are sincerely cheerefull, a perfect and vncorrupted worke of honour and prayse: the image of God, representing the puritie of our Lord: the most glorious, and illus­trious portion of the flocke of Christ. By them it is that she reioyceth; in them it is, that the glorious fecunditie of our Mother the Church doth plentifully flourish: and still as fruitfull virginitie increaseth in number, so doth the ioy of our Mother Church receiue greater, and greater increase.

Make good, O Virgines, make good what you haue begun to be, and haue an eye to what you are about to be. Great is the reward which attends you, great is the recompence of your vertue; great the gift of chastitie &c. You are equall to the Angells, as being the children of the Resurrection; you passe through the world without being infected with the worlds conta­gion: while you perseuere in chastitie, and virginitie, you are equall to the Angells.

[Page 27] Eusebius in Constantines life, The Em­perour, The 4. Age. In Con­stain­tins life. saith he, [to witt Constantine] did great honour to those that had dedicated their liues to heauenly Philosophie (so was mo­nasticall life first called) and ther vpon he did constantly reuerence the most holy compaignie of perpetuall virgines: because he beleeued that God, to whom they were consecrated, did dwell in their harts.

Great is the vertue of continencie, great is S. Atha­nasius in his booke of Virgi­nitie. the glorie of puritie, great is the Virgines pray­se. O Virginitie draynelesse riches! O Virgini­tie thou crowne which fadest not! O Virgini­tie thou temple of God and Mansion of the ho­ly Ghost! O Virginitie which art a pretious pearle, which vulgare eyes discouers not! and are found but by few! O continencie loued by God, and preached by the Saintes! O conti­nencie odious to many, but respected by such as are worthy of it! O continencie which conquers death and Hell, and art possessed by immorta­l tie! O continencie ioy of the Prophetes, and glorie of the Apostles! O continencie life of the Angells, and crowne of the Saintes! Happie is he that keepes thee, happie he that hardens himselfe to the sufferance of thy labour, becau­se after a shorte labour, he shall receiue great content by thee.

THE I. PARAGRAPHE.

MADAME, Beleeue the workes, was the maxime of a wise man: and that other of wisdome itselfe ex fructibus eorum cognoscet is eos, comes home to the same thinge. To this sure tryall I am here to inuite your prudence. Let not your more impartiall iudgement be so much swayed by what they say, or euen what we say, but by what our Lord saith: you shall know them by their fruites. What they say ( to witt our enemyes, as your Honour has the good­nes to tell vs) we shall hereafter, with iu­stice protest against, as fowle calumnies: [Page 41] & howeuer we can scarse hope, that what we say, should passe for payment; yet su­re we are, that what our workes say, ought to be the wise mans satisfaction. Please then to know monasticall life, and liuers, by their fruites.

And may not we say to that effect with­out fearing to meete with any specious contradiction, that Monafteries haue pro­duced such multitudes of ripe fruites, frui­tes I say of pietie, of learning, of conuer­sions of nations, that had not our prodi­gall slaunderers loued emptie huskes bet­ter then the pure, & solide bread of their fathers house from which they fled, they had found delightfull varietie enough to haue fed their thoughtes vpon. But as S. Augustine could tell the world 12. hun­dred yeares agoe. It is noe wonder that they hate the name Monke or vnitie, who haue cutt themselues from the vnitie of the Church. And that the name of Monke, stands in their way, since they will not liue together with their brethren, but by following Donatus &c. quitt Iesus Christ.

What a large field would a learned pen haue to labour in, and what pen so learned as would not euen be oppressed, should it [Page 42] vndertake to point out the fruites of pic­tie which haue sprung from the Alumnu­ses of Monasticall life? Sure I am it is a work so farre out speakinge my smale abilitie, that I ch [...]fe rather tymely to stri­ke sayle, then to giue into so uaste an O­cean. I will therfor say nothing of those huge fires of deuotion, which our Basiles, Hieromes, Augustines, Benets, Grego­ries, and thousands more of their disci­ples (euen to this day well knowen to the whole world) left behind them to infla­me Christian hartes.

Nor will I aduenture to relate what great lightes and ornaments Monasticall life brought out in later ages, as Aquina­ses, Bonauentures, Albertus Magnuses, Bernards, & multitudes more whose lear­ned monuments the whole world vene­rates, and admires, till this day. Nor fi­nally attempt the particularising of those Monasticall persons who haue either be­ne blessed authours, or instruments, of the conuersion of a great part of this kno­wen world, & euen of allmost all the new (which none can question) to the faith of Christ. I will onely confine my discour­se, to our owne little world, togeither with [Page 43] some neere neighbouring nations.

Madame, What doe we owne of Chri­stian religion, which we must not origi­nally ascribe vnto them? What of pietie, wherin their sacred cells had not a great part? What of learning diuine and humai­ne, wherof their Schooles may not iustly chalenge the deepest share? What of an­cient historie wherof they were not the cheife and almost onely authours? Was the light of Christ his benignitie and hu­manitie to shine to those that sat in darknesse and in the shadowe of death, euen to vs shutt out from the world? Gods prouidēce makes vse of one of tho­se for the worke, who in the Actes 4. had but one hart and one soule, to plant at once in the hart of our Land, as well Christia­nitie, as fraternitie, and to teach vs how good and pleasant a thinge it is for bro­thers to liue in vnitie and communitie, I meane that famous Decurio S. Ioseph of Arimathea, who had the honnour, and happinesse to burie our Blessed Sauiour accompaigned with cleauen other Sain­tes, begun that renowned Abbey of Glos­tenburie, that Mother of Monasteries, and Saintes.

Was that tymely light obscu­red [Page 44] or extinguished? two monasticall per­sons, to witt Phaganus and Deruuianus, Monkes, are sent from Rome to re-kin­dle and restore it, at king Lucius instance to Pope Elutherius.

Doth religion in England for a second or third tyme fall into decay? Rome, in S. Gregorie the Great his person, comes in to our ayde: and Religious persons are made the instruments of our Happinesse, to witt S. Augustine and his companions.

And was not scolland and Ireland ma­de happie by the like meanes. Rome sent, and Monkes were the men, and by those holy workmen, Patrike, Palladius &c. the blessed worke of the conuersion of those two Nations was accomplished.

Noe lesse can be ascribed to them, in point of deuotion and pietie. For who euer so largely contributed to it, and ma­de themselues so manifestly knowen by their fruites? Witnesse S. Anselmes trea­tises of pietie, Hiltons Scala perfectionis, that vnparelled peece, Tauleres, Har­pius, Susos, Ruisbrochius, and Thomas a Kempis, all their admirable workes. All Monasticall persons, or Monkes (for I take the word in its latitude as it is exten­ded [Page 45] to all religious persons) and our nee­re neighbours, in or about the skirts of Germanie. What is more diuinely inflam­ing then those of S. Anselmes? What more solidly and Christianly perfect then that and many other peeces of Hilton? what more sublimely mysticall then tho­se of Taulere, Harphius, Suso, Ruisbro­ke. What more full then that of Maubor­nus? What more heauenly simple and more aduantagiously coming home to euery ones vse, then Kempis his workes? They afforde honie and milke to the least children, and yet proue solide foode to the most manly appetite. As many lines, as many pious sentences; & as many sen­tences as many firie darts to peirce the most hardened harte. Should I endeuour highly to commend them, I should not much feare to offend any, since the worlds iudgmenthath long agoe past vpon them, and giuen them to be the best of spirituall bookes; and withall, being in euery ones hands, they speake the language of hea­uen more profitably for themselues, by their effects. Thus much in short, accor­ding to my purpose, to giue a smale taste of the delicious fruites of monasticall pie­tie, [Page 46] which would yet haue bene much better proued by their liues then by their lynes, could they haue bene of so large extent, and perpetuitie. Now to frui­tes of Monastikes learning; which, as I humbly confesse to your Lasp passes my abilities, as being shutt vp in Latine, wher­in my knowledge it but slender, and ther­for I had recouse to an honest friend, who tooke the paines to bestowe vpon vs what followes.

M ^r Howeuer I must cōfesse you haue ma­de noe happie choyce, in addressing your selfe to a man who hath spent the least parte of his tyme in histories, and who, when he is taken at the best, passes for no­thing among men of learning: yet being called vpon by Mrs du Vergers, who is knowen to be a louer of learning, and a verie vertuoso in antiquities, beyond the rate of a woman: and that too, in order to a noble person whose abilities belyes her sexe, to furnish her with better cha­racters of Monastical life, then it seemes she had formerly mett with, I should iud­ge it a cryme to suffer the truth of a fact lye a bleeding, for want of contributing some few howres of my tyme to make [Page 47] Iome of our Latine Authours speake en­glish in that behalfe. And indeede what is not offered to one in that kind by our English historians, both friends and ene­mys vt inimici eorum, sintiudices, to make ourverie enemys our Iudges. And what is not willingly acknowledged by forraigne nations, who haue fedd, and to this day doe feede of the fruites of it with singular approbation. Certainly if I sparingly pay any expectation in this behalse, it is plentie that makes me poore, the­re being noe nation vnder heauen (I thinke I may confidently affirme it) that more flourished in this behalfe, or affor­ded a more ample subject of prayse? whe­re Monasteries were not so much free schooles of some, as Vniuersities of all kind of learning. Where monkes were noe lesse Angells in their Celles, then Masters and Apostles at home and abrode when Charitie called.

To begin then to complie with your re­ligious desires: was it not a thing worthy of admiration, that one Monke (venera­ble Bede I meane) borne, and brought vp, in the verie skirts, and remotest cor­ner, of this litle world of ours, shutt out [Page 48] from the greater world, should haue co­me to such a highth of all kind of know­ledge, that Sixtus Senensis, and Posseui­ne should leaue this famous testimonie of him, saying: he was excellent in all kind of discipline, being skilfull in the greeke and lati­nc tongues; being a Poete, a Rhetoritian, Hi­striographer, Astromomer, Arithmetician, Chroniologer, Cosmographer, Philosopher, Di­uine, and that so admirable an one, in that ty­me, that it grew into a prouerbe among the mo­re knowing of that Age, that a man borne in the remotest corner of the world, out stript the whole world besides in witt &c.

And Baleus, who is knowen to be noe great friend to Monasticall life, adds yet to the former testimonie, and saith: he was esteemed by many to excelle Gregorie the Great, by reason of his exact knowledge in the greeke and latine tongues. Thereis nothing in all antiquitie worth the reading, which we meete not with in him, in their due places. Had he liued in Hieromes, Augustines, and Chrysostomes Age, I am confident he might haue entered into comparison with them. He putt out many workes replenished with all kind of learning.

The like testimonies might be brought from Baronius, Bellarmine, the Magde­burgians, [Page 49] Foxe, Camden, Cooper and many others, were it not to abuse the rea­ders patience. Wherfor leauing these te­stimonies of words, I will rather passe ouer to his owne workes which giue yet a better testimonie for him, and for the singular fruites of Monasticall life. This great and venerable light then, did not onely illustrate his owne Monasterie, and all that vtmost corner of the world, but euen all England, with his admirable lear­ning and pietie. Nor were yet those glo­rious talents of his, buried within the too narrow compasse of that Iland, but euen passed the Sea, and were distributed to France and Italie. For he made and sent out his learned schoollers to instruct them both. Witnesse that most famous Vniuer­sitie (Paris I meane) of the whole world, which drew its Origine from them. And the Vniuersitie of Pauie in Italie, which acknowledgeth the same Authours. To witt Charles the Great, at the instance of his delicious Master Alcuine, one of S. Bedes schollers (as that most renowned Emperour was wont to style him) pleased to erect the Vniuersitie of Paris vnder his [Page 50] direction. Whervpon he sent into En­gland for some of his chiefe schollers, by name, Iohn Scot, Glaude, and Clement, whom he constituted the first Masters there, to instruct the children of the gen­trie, and prime Nobilitie of all France, & to season them in pietie, faith, religion, good manners, & euerie best kind of lite­rature. So that whatsoeuer the French ha­ue subtile in Philosophie; of gentile and ciuile in their comportement; and solide in diuinitie, and matter of faith, they owe it to the English, and particularly to this delicious Master of one of the greatest Emperours that euer the world knew, Alcuine, togeither with his fore­named companions, and Disciples.

Further what glorie did not redound to Monasticall life, and to all our nation, in the person of Alexander Hallensis, who had the honour to be master, to two of the greatest Masters (and they Monkes two) that euer the Church of God had in schoole diuinitie, to witt Thomas Aqui­nas, that Angell of the Schoole, and S. Bonauenture.

And who doth not heare the names of [Page 51] those other great heroes of learning and pietie, & vnparelled ornaments of Mona­sticall discipline with a kind of astonish­mēt. I meane Aldelmus, Scotus, Occham, Holcot, Bacon, Weldensis, Bridlingtonus, Capgrauius, Richardus Victorinus, Ealre­dus, with whole troopes of illustrious wri­ters to the number of 700. and odde, out of each of their orders, to witt Augustiniā Benedictian, Carmelite, Cistercian, Do­minicane and Franciscan. Wherof some were continually imployed in writing & teaching, and became the admired or­naments of both vniuersities, as the learned monuments they haue left behind them, are to this day the richest gemmes of their Libraries, and the cheife or onely rarities which delight­fully draw strangers out of other nations to behold them with veneration. Where doubtlesse they [...]onder to find more commentaries vpon diuinitie (and for the most part by Monasticall persons) of the same nation in this litle world of ours, then happly they find in all the world be­sides: one hundred and Sixtie famous schoole men (as Pits is my warrant) hau­ing written vpon the Summe of Diui­Others, [Page 52] (the light of whose singular lear­ning and the odour of whose vertuous life could not be conteyned within the walls of a Monasterie) were called by Charitie and sent out of their Celles by obedience, and placed vpon the Candle sticke that they might giue light to the whole house of God. Hence the forenamed Pitts giues vs a Catalogue of 220. Archbishopps and Bishops famous for learning and sancti­tie, wherof the greatest number were Monasticall persons, togeither with such as had drunke wisdome from their reli­gious fountaines. This is a truth which needs noe proofe, it being auouched by all our English Historians, as well by ad­uersaries as friends. Howbeit those holy Monkes were not so much inuited to lea­ue their celles as to change them: nor to forsake their Monasteries, which Were re­moued from the world, as called to more famous ones, Cathedrall Monasteries, to serue the world and charitably to com­municate to it the blessed store which they had treasured vp in their solitude, following the order which S. Gregorie gaue to Candidus Bishope, willing him in the tyme of want of parish Preists, to [Page 53] visite the Monasteries in his Diocese, and take such Monkes as were worthy to be made Preists out of their orders and Mo­nasteries, and make them Parish Preists. And that of S. Hierome so liue in the Mo­nasterie that thou mayst deserue to be a Priest: learne a long tyme that thou mayst teach after­wards &c. since according to S. Augusti­ne, a good Monke doth scarce at length proue a good clergie man. So high a rate putts he vpon that state of life, which ought not onely to endeuour each ones saluation in particular, but that of others, the gayning of soules being truly, and properly an Apostolicall imployment, which issued immediately from Christ; as he himselfe issuing from his heauenly father, was sent for noe other end. As my liuing father sent me so I send you: and therefore going out into the vniuersall world, preach the Gospell to all creatures &c.

But our famous, fruitfull, and holy Monasticall seminaries, had not onely well ordered troopes enough to people our Bishopes seas, & to fight against vice in our owne Land, which Berinus perfe­cted at home with huge successe; and Eg­bertus in Scolland, but afforded also plen­tifull [Page 54] reserues, to make heade against pa­ganisme & to plant the faith of Christ in forraine Nations. There are yet Wilfre­des. Willibrords, Suibertes and Bonifa­ciuses with many holy companions left at home, to be sent abrode in Apostolicall mission, to conuert externe and adiacent neighbours. To these doe a great part of Germanie, Holland, Zeland, Saxonie, friseland and others, owe the happie be­ginings of their Christianitie.

In Germanie Boniface laboured for the space of 30. yeares so successefully, that, witnesse Gregorie the third, he baptised one hundred thousand of them, conuer­ting withall, Franconia, Noricum, Baua­ria, Turingia, Hassia, some part of Sa­xonie, Dacia, Slauonia, and Fresia. And thece deseruedly had the title of the Apostle of Germanie.

S. Suibert preached the word of God to all the Couutrie round about Mastric­ke, to Holland, Loraine, Denmarke, Westphalia, Saxonie, and in a more pecu­liar manner purchaced the Apostle ship­pe therof. And this not without huge la­bours, and prodigious miracles, which were crowned with admirable successe, [Page 55] and a happie accomplishment.

Wilfride wonne the other Saxons from Idolatrie, and instructed and bapti­sed many thousands of them leauing the worke to be compleated by willebrord &c.

And finally by the labours of S. Willi­brord, Frise, the neerer Saxonie, Wes­phalia, Guelderland, Cliuia, Iuliers, Hol­land, Zelande, were all conuerted to the faith of Christ. By these christian and Apostolicall fruites, let Monasticall life be knowen, and liue in eternall memorie.

But while these great thinges were hap­pily performed abrode, by 4. holy Mon­kes of S. Benets order, what was done at home? Marrie while these were conuer­ting infidells to the faith, the holy Bis­hops with their holy Monkes at home, are labouring to improue the faithfull. While these feede their tender Catecu­mens with mylke, they, (the Bishops &c.) confirme the stronger sorte with more solide foode. Finally while these re­concile sinners, they make and Canoni­se Saintes. (as We shall see hereafter) so that to speake with Venerable Bede. In those dayes, the whole solicitude that those Do­tours [Page 56] had, was to serue God, not the world: their onely care, to nourrish the soule, not the bellie. Hence it was that the habite of religion was as had in great veneration at that tyme. In so much that whersocuer any clergie man or Monke chanced to come, he was receiued by all with much ioy, as a seruant of God; yea if they happened to meete him going abrode, the peo­ple flocked to him, and bowing downe their heads, they were ouerioyed either to receiue the signe of the Crosse from his hand, or a Bene­diction from his mouth.

Would you rather haue the assurance of their good imployment from a mouth lesse subiect to suspition. Take it then frō Spelman, who is as faithfull in relating antiquitie, as litle studious of Catholike aduantages in it. The Clergie, saith he, was In his [...] at Epist.[?] to the Coun­cells & c pious and diligent in frequent fastes, prayers and diuine worshippe (according to their man­ner) but in almes deedes, and workes of chari­tie, and in the aduancement of the Church of God, it was in verie decde wonderfully illu­strious.

Truly, goes he on, a litle after, all the Clergie was in a igh esteeme of honour both with the common people, the nobilitie, and the English Saxon kinges themselues, which too, they in­ioyed [Page 57] not vpon a title at preasure, but it was euen confirmed vpon them by the Lawes The Preist that celebrated at the Altar was equall to the Lord of the Village, held in the same te­neur with him, and had the like honour done to him. The Abbot, or cheife Gouernour of the Monasterie, was principall among the Barons: as the Bishope was also amōgst the cheife Coun­tes, who inioyed a whole Countie, and the com­mittements therto belonging. The Archbis­hope was aboue a Duke, or Peere, or Gouernour of a most ample Prouince, which conteyned many counties &c. To witt the kinges hartily loued, and looked vpon, the whole Clergie with a gracious countenance, and alwayes chused out of it the first of his priuie Councell, and the cheife Minister of state for in those Ages the keyes of learning and knowledge was onely in their hands, and so it come to passe, that the Preists mouth was the peoples oracle; and the mouth of the Bishope, the Oracle of the kinge, and common wealth. The Bishope therfor satt in the first place in all the assises, sessions, and Courts of the kingdome: in the kinges Pallace with the Peeres of the Land: in the Counties, togeither with the Counte and iustice of peace of the Countie. In the Vicountie, with the Vi­counte: in the hundred with the Lord of the Hun [Page 58] dred: in such sort that the one sword mutually helped the other in promoting instice, and no­thing was done without the Preists aduise, who was, as it were, the balance to the shippe.

To these let vs adde the noble testimo­nie of the great Baronius, saying with a kind of astonishment: so great was the fer­uent zeale of the primitiue Church of England to holy religion, that by the multitudes of Mon­kes, who applyed themselues to the studie of di­uine Phylosophie, the whole Iland was reple­nished with Monasteries, wherin the verie kinges (who had shewen themselues Lions in warres) became presently most mylde Lambes, inclosed with in the walls of a sacred solitude; whence we may gather from the iudgement of those kinges, that what was auerred of old, by most holy, religious, and prudent persons, was most true, to witt, that Monasticall life ought to be preferred before the life of a kinge, since many of them, as is euident by our best histo­rians, being exceedingly renowned for their great prudence; illustriously glorious in the world, and flowing with riches, did yet out of the esteeme they had, that Monasticall life was a greater good, vnderualuing all those in compa­rison of this, they quite abandoned those, and made choyce of this by preference.

[Page 59]Heare Spelman againe, howeuer an aduersarie, in this behalfe. If we descend to kinges of following Ages, who will not stand amaysed at the admirable pietie, the incredible feruour, the incomparable Almes-deedes, the multitudes of their workes of mercy, their ex­cessiue bountie and liberalitie heaped vpon the Ministers of God, and their stupendious and magnificent profusion, in building, adorning and inriching Churches. They count vpon about 30. kinges and Queenes, within the spa­ce of two hundred yeares, who casting of the the pompe and splendourof an earthly kingdome to take the kingdome of heauen by a holy vio­lence, betooke themselues to a religious solitude, to witt 15. kinges (or more) became Monkes, or pilgrimes to Rome: 14. Queenes Nunns: and twelue kinges suffered Martyrdome by infidells, and ten more canonised for their wonderfull sanctitie. So that one saith: It was a wonder in those dayes to see a kinge who was not a Sain­te: and another in his Cronicle affirmes, that he found more kinges Saintes in Ingland, then in any other Prouince of the whole world, how populous soeuer. I passe ouer the greate multi­tude of the Royall issue to speake of kinges alone.

Yet what he passes ouer, who was tyed [Page 60] to the lawes of an Epistle, others make it their busines to prosecute at large, and to putt downe their names & number; their F. Wat­thewes in his Marty rologe. professions, liues, and sanctitie, numbe­ring vp 25. (besides 14. or 15. more of the bloud royall) who of sonns and daughters of Kinges, became humble Monks and Nunns, & the most of them famous Sain­tes. Adding withall to his number of Re­ligious Queenes, seauen more to make vp 21. Might not then Baronius affirme of the Church of England in those dayes, that it was, a Paradice of our Lord abounding with the lilies of holy Virgines, and the violets of the multitudes of holy Monkes?

Thus to complie with the breuitie you prescribe me, haue I rather heaped toge­ther, then exposed the glories of our Na­tion sprung from our English Monaste­ries, those blessed and and fruictfull nur­series of Gods Church. I haue reduced, I saie, great things (were they sett out to shew) into a little Mappe, which as it brings the aduantage of making many & vast obiects, obuious to be discouered with one cast of an eye: so brings it this disad­uantage, that they appeare not in their true light, luster, and bulke, but incom­parablie [Page 61] lesse then nature, lesse then what indeed they are, whereas particulars (had they not been too long for this de­signe) were fitter to strike the senses mo­re liuely, and to feede the eyes and hart with farr more delight and satis faction. For the rest, my knowing friend, if the little I haue said fall short of your expe­ctation, I assure you, you may well par­don me, since I euen starued my selfe, to please you, out of a friendly feare I con­ceiued, that the too much I might haue said, should haue passed your desire, and oppressed you with plentie; Otherwise, what glorious particulars might not haue been easily produced? what prodigies might not haue been said of that Land of God: that first Land of Saintes in En­gland; that beginning and fountaine of all Re­ligion in England: that tombe of Saintes, that mother of Saintes: whereby England is rightly stiled the parent or Mother Monasterie of all Europe. As the Theater of greater Britaine stiles [...].

Thus farre goes my friend, Madame, in the behalfe of the singular fruits of Monasticall life, where your honour will obserue, his greatest paine was rather to [Page 62] crude vp a most plentifull haruest into a little space, then to expose it to a full and satisfactorie view. And yet, happily, ta­ken euen at that disaduantage, it appea­res more then anie equall proportion of all the Christian world besides is able to paralelle. And now, Madame, laying by, as it were, the aduantages which Monasti­call life iustly drawes from Antiquitie, Authoritie of fathers, and the ripe fruites it brings forth, lets trye whether reason alone may not proue preualent enough to make it appeare superlatiuely lauda­ble, and free it from the preiudices it is made lye vnder.

THE I. PARAGRAPHE.

HERE, Madame, prouisions are brought so thicke in vpon you, that you haue not leasure left to reuew them, but all goes in topsie turuie, hand ouer heade (They say, they are couetous, cheaters, sellers of ceremonies, Marchands of Gods mer­cies, brokers of adulterie, incest, murther, blas­phemie, past presēt to come, streets established to increase sin, & make money of it) And all this certainlie without either electiō or appro­bation of yours. For here not Monasticall life onely enters, of which you vnderta­ke to speake, but Catholike religion in generall; not onely the Monke, but the Bishoppe also is got into the potage, and they smell high, and change your daintie Olio into a confused Hodgpog, that I may not say, death is in the pot, with the Pro­phete, mors est in olla.

You please to tell vs you had these cor­rupt prouisions from our enemyes, and We easily beleeue it without an oath, that [Page 86] they were enemyes to vs, and truth, and noe friends to your Lad. to furnish you with such a rable of stinking stuffe, who­se noble designe was to haue giuen a wholsome and gratefull entertaynement to all the world. They seeme to throw stones about them, like mad blind men, hit where they will. They hurle calum­nies about our eares as thicke as hale, fol­lowing, it should seeme, that pernicious maxime. Calumniare fortiter, semper aliquid adhaerebit. Calumniate boldly somewhat will alwayes sticke: and indeede it is hard enough to claw of the dints of bold lyes, cloked in generalities, and conueyed from enemyes tongues to enemyes eares which lye but too open to the whisperings of such serpents. Marrie were those bold Assertours, putt to the law of Talion, ei­ther to proue the imposed cryme, or be lyable to the punishment due to it, as all iustice would haue it, which presumes euery one to be good, vnlesse they be (not suspe­cted, or accused, or slaundered to be badd) conuinced to be badd, we should neede noe apologie at all, which I ingenuou­sly confesse in this case is a hard taske, where we are to deale with negatiues, [Page 87] which noe man is bound, as indeede hard­ly any man is able (saue in some cases onely) to make good.

THE II. PARAGRAPHE.

AND how hard it is, Madame, I appeale to your owne iudgement. We will suppose some base fowle mouthed fellow, had gale enough to degorge vpon all womenkind in generall, these impu­dent and false aspersions; that they were all nought, that they desyled their hus­bands bedds, putt their honours to sale, that their seeming deuotion were clokes of hypocricie, that they farmed out their daughters sinnes &c. Or that he should cast as much durt vpon the reputation of the consort or wife of some King, or Lord in particular, as here is cast vpon the im­maculate Spouse of the Lord and king of heauen, and that merely vpon suspitions coniectures, rash iudgements, because happly some among them is noe better then were to be wished. What meanes is left for this single Queene, or Lady, to purge her selfe? She behaues herselfe fai­rely to the eyes of the world: her com­portments [Page 88] are modest, her gate graue, her eyes soberly cast downe to the grownd, she hath the good reportes of her neighbours, and seruants, the appro­bation of her husband. I but for all this (goes the calumniatour on) she is repor­ted to be a whore, and who knowes &c. If she fayled not at one tyme, she might at another. Why, but she prayes much, fares poorely, lyes hard, flyes not onely naughtie, or suspected, but euen almost all compagnie. Nay to auoid, not onely danger, but suspition too, she shutts her­selfe vp within foure walls, and liues vn­der the shelter of many graue and vigi­lant eyes. All this matters not, forsooth, she is said to be a whore. Madame, if our honour were thus at stake, and at the mer­cy of an impudent vilaine, how should we possibly purge ourselues? And yet, Madame, the inuentours; and renewers of these reports putts the venerable state of Monasticall life, and euen the chaste Spouse of Christ, into the like straites, not with standing they haue as much, or more to say for themselues, as the suppo­sed Queene or Lady produced.

THE III. PARAGRAPHE.

BVT, Madame, though as I intima­ted before, the burden of the proo­fe, by all iustice, equitie, and reason, ought to lye vpon the affirmer; and that by the same lawes the defendant is as ab­solutly freed from that burthen, as clea­red of all cryme, vnlesse conuincing proofe be made against him, yet relying vpon the assistance of a good cause, I will aduenture to trye what satisfaction my weaknesse may afford, in the behalfe of my Catholike Mother, and her best chil­dren, who stand accused without any proofe at all.

THE II. PARAGRAPHE.

ASKE the poore Frier why his feete are bare and dirtie, and he presently answers, it is for the loue of his Lord and [Page 154] Master. Aske him againe, whether of the two he preferrs, a cold backe, or an hum­ble hart; and he replyes with smiling, that you quite mistake him, if you concei­ue he places perfection in shauen hcades, dirtie feete, cold backes, hungry stomackes, and course and simple habits, which did they not proceede from loue, and lead to loue, he would value at nothing, as apprehending those exteriour thinges alone, litle gra­tefull in the eyes of heauen. But since we are made sure by faith, that God is a Phy­lantropos, and a heauenly Pigmalion, who falls in loue with the peeces of his owne hand, and loues mans mutuall loue, as being the end of his law, his labours, and passions, reason easily leades vs to infer­re, that rationally too he must needes lo­ue the meanes to the same end, (as euery rationall man vses to doe, and that so much the more effectually, by how much he desires the end more ardently) such as we conceiue these in part to be, if not immediately, at least mediately by re­mouing thinges opposite to it. For (goes the Frier on) we haue heard from S. Au­gustine, that two loues haue built two cities: selfe loue, in contempt of God, an earthly one [...] [Page 155] the loue of God, in contempt of ones selfe, a hea­uenly In the Citie of God en­glished by Cras­haw. one. The first seeketh the glorie of men, but the latter desires God onely as the testimo­nie of the conscience, the greatest glorie. That glories in it selfe, this in God &c. That boa­steth of the ambitious conquerour led by the lust of Souueraignetie. In this euery one serueth other in charitie, both the rulers in counselling, and the subiects in obeying. The wisemen of that follow either the goods of the body or mynd, or both, liuing according to the flesh. But in this other, the heauenly Citie, there is noe wis­dome but the pietie that serueth the true God, and expecteth a reward in the societie of the holy Angells and men, that God may become all in all. That first loue must be subdued, that this may gett grouth: the decrease of that being indeede the increase of this, as the vtter ruine of that, is the perfection and raigne of this.

And (vrges the Monke or Frier) is this like to be done without labour, whe­re we all experience in our selues, what we heard from S. Paule, a continuall ci­uile warre in this mortall body of ours, where the rebellious flesh makes head against the Spirit? Is it enough to talke of humbled hartes, lowly desires, thanke­full myndes, sorrowfull sighes, repenting [Page 156] teares, and feare of offending, without vseing any effectuall meanes to procure them? Or can we be so desparatly left by common sense, as to conceiue, that pow­dered heades, and paumpered feete, dain­tily couered backes, and cramd bellies, should be a more conducing meanes, then those others which we imbrace, whi­lest they are looked vpon by you with contempt and scorne, as thinges irratio­nall?

THE III. PARAGRAPHE.

IT was not thus that the Prophete Io­nas, who was sent from our Lord, prea­ched to the Niniuites. It was not thus that the Kinge and people vnderstoode him; who, besides that they beleeued in God, pro­clamed with all a fast, and were clothed in sack­cloth from the greater to the lesser. And when the word came to the Kinge he rose out of his Throne, and cast away his garment from him, and was clothed with sackcloth, and sat in ashes: some Courtier might haue thought that this lowe bodily posture was not su­table to Maiestie, and that God ratio­nally should not be delighted in his sack­cloth [Page 157] and ashes, but in the humilitie and lowlynesse of his hart &c. yet it pleased God to testifie he was pleased in it, since the holy texte saith, that God sawe (not their hartes onely) but their workes, that they were conuerted from their euill way, and had mercy &c.

The good Iob too reprehends himsel­fe, Cap. 42.6. and doth Penance in imbers and ashes making vse of an abiect posture of body, together with an humbled harte, what euer mistaken reason might haue sugge­sted to the contrarie.

The kingly Prophete also went on in the same way, put on cloth of haire, and humbled his soule in fasting, imploying good meanes to procure better effectes.

If examples out of the new law doe bet­ter please, looke after S. Iohn Baptist in the wildernesse: where you shall find him practising and preaching penance, in a rugh garment of Camels haire (not wo­ueninto fine chamlet at Bucerus blusheth not to putt it) with a girdle of a skinne about his loynes, whose foode was locu­stes and wildehonie; making himselfe the Prince and president of dirtie feere, cold backes, and hungry stomackes. I meane [Page 158] a blessed patrone of a solitarie and austere life and profession. Of whom our Sauiour said to those, who went out to see him, that they went not out to see a man clothed in soft garmentes &c.

THE IV. PARAGRAPHE.

OR if you had rather looke vpon him, who came after him, but was made before him, the lachet of whose shoe he was not worthy to vntye; that onely begotten sonne in whom his hea­uenly father was well pleased, saying: heare him. Let at least his sacred words be layd vp in our, harts, and let his example be putt downe for a sure Rule. Vnlesse, faith he, you doe pennance you shall all like­wise perishe. But what pennance must this be? Certainly that which his wisdome taught vs, not that which our iniquitie feyned to it selfe. That which his painfull examples pointed vs out: not that which our owne licenciousnesse pleaseth to ad­mit of. Because he suffered for vs, leauing vs an example that we might follow his steps. And saith he, woe be to thee, Coro­saim, woe be to thee Bethsaida; for if in Tyre [Page 159] and Sidon, had bene wrought the miracles that haue bene wrought in you, they had done pen­nance in haire cloth and ashes long agoe. See what kind of pennance he points at, not humble hartes, and sorrowfull thoughtes alone; but such as inuolues the ioynt endeuours both of body and mynde: humiliations, abiections, chastisements, and mortifi­cations of our owne members, that we may beare about with vs a sound and pu­re soule, in a sound body, that is, to thend we may become holy both in body and in Spirit, according to S. Paule.

And if this were his preaching, his pra­ctise swarued not from it. For he confes­ses of himselfe that he was in labours from his youth. He liued in the wilder­nesse, watched, fasted, prayed whole nightes longe, while he had neither sinns of his owne to satisfie for, nor iudgement to dread, but onely for our crymes, and our example. I haue left you an example, faith he, and how, an example which I would haue you to follow: because, who followes me walkes not in darknesse, but shall haue the light of life. Which while we haue, by his grace, let vs confidently walke in it, least being left to run at randome, and [Page 160] grope out our way by the fallible light of reason, darknesse so ouertake vs, that we shall not know whither we goe, and so va­nish in our owne knowledge.

It was not thus that the great S. Paule followed him, who came not to vs in lof­tinesse of speach, or of wisdome, but in the simplicitie and ignominie of the Cros­se of Christ, iudging not himselfe to know any thinge among vs, but Iesus Christ, and him crucified; that is, suffe­ring the greatest corporall paines, the greatest pouertie and nakednesse, and the greatest abiection and confusion imagi­nable: thence teaching vs by bodily mor­tifications and paines, to vanquish the flesh: by pouertie and nakednesse, to conquer the concupiscence of the eyes; and by confusion and ignominie, to sub­due the pride of life. This was the humble knowledge that the great Apostle affe­cted, Iesus Christ, and him Crucified wherin he placed all his glorie. Thus to liue who­ly to God, he was nailed with Christ to the Crosse, and liued he, now not he, but Iesus Christ liued in him.

THE V. PARAGRAPHE.

FINALLY to putt this busines in its true light, let vs looke into the cir­cumstances of that admirable Apostle. Neuer had any the vertues which your La. speakes of, in a greater measure. Ne­uer did any putt a greater rate vpon pure loue and charitie then he; who should he haue spoken with the tongues of men and An­gells: should he haue had all Prophecie, know­ledge of all mysteries, all faith euen to the re­mouing of mountaines: should he haue bestowed all his substance vpon the poore; and euen deli­uered his body to burne, and yet haue wanted charitie, he esteemed himselfe nothing, nor conceiued any aduantage to acrue to him by all those other thinges.

Neuer had any humilitie of hart, & lowe desires, in a greater degree then he: who pronounced himselfe the least of the Apo­stles, and one not worthy the name of an Apo­stle. As reputing himselfe te first or grea­test of sinners.

Neuer did any more admire Gods wis­dome then he, who leauing reason, be­takes himselfe to highest admiration, [Page 162] crying out. O the highnesse of the wisdome, and knowledge of God: how incomprehensible are his iudgementes, and how inscrutable are his wayes.

Neuer did any breast harbour more sorrowfull sighes then his; who testifies of himselfe, that he had great sadnesse, and continuall sorrow in his hart, wishing himselfe to be an Anathema from Christ for his bre­thren.

Neuer did any more vnderualue him­selfe, & magnifie the mercyes and grace of Christ then he, who assured the world that what euer he was, he was by Gods grace: who wrought in his hart both the will and per­formance: and that of himselfe, as of himselfe, he was not able to thinke one good thought; but that all his sufficiencie was from God.

THE VI. PARAGRAPHE.

AND yet he, Madame, he I say, who was so diuinly charitable; so incom­parably humble; so great an admirer of Gods wisdome; so dauntingly sorrowfull cuen for brethren crymes. So excellent a magnifier of Gods mercyes, and vnder­ualuer of his owne abilities; was not con­tent [Page 163] with all these heauenly endowmen­tes alone, nor thought himselfe in safe­tie therby, vnlesse he added his owne en­deuours to them by corporall and penall aydes. I chastise my body, saith he, and bring it into seruitude, least perhapps when I haue preached to others, my selfe become reprobate.

Ah, Madame, where cedars are not proofe against the blast of Gods wroth, where should quiuering reedes shrude themselues? How should we Lambes tremble, & what penalties should not we vndertake, to helpe to secure our poore soules; while the guide of the flocke, the Doctour of the Gentiles; that sacred ves­sell of Election, as he was published by the mouth of Truth it selfe, must so la­bour, and punish himselfe, least preach­ing to others he himselfe might become reprobate?

He was not ignorant the while, that Christ dyed for him, since he assures vs he dyed for all men; and since he himselfe saith in particular: he loued me, and deliuered him­selfe vp for me.

He was not ignorant, that he had layd downe a treasure which was able to dis­charge a greater debt then we were able to contract.

[Page 164] He was not ignorant, that he had plen­tifully powred out pretious streames suf­ficient to washe and purifie, euen thou­sands of durtie worlds.

He knew well, and taught vs, that that Lambe of God who was slayne for vs, had with his sacred bloud wiped out the hand­writing of the Decree that was made against vs, and fastned it to the Crosse. All this he knew, and yet he ceased not to worke with his hands, to watch, to preach, to pray, to chastise his body, and to bring it into seruitude. All this he knew, and yet he fea­res not to tell the Colossians, that he reioy­ced to suffer for them, and to accomplish the thinges which want of the Passions of Christ in his flesh, for Christs bodie which is the Church. Was there some want of Christs Passions then? Noe, Madame, none in the worth and value of the price of a plentifull re­demption, putt downe in his owne pre­tious bloud: none in point of sufficiencie; none as though they were to borrow so­mething of our pouertie to accomplish them. Finally none on Christs side, but on the parte of vs Christians, who ought to share in his sufferances, that we may haue a part in his glorie: who ought to ex­presse [Page 165] his blessed life and Passion by our liues and passions, or compassions, as it becomes members to be conformed to their heade, not leauing him disloyally to treade the wine-presse alone, & leade, the while, delicate and licentious liues, deuoyde of all paine and sufferance. Noe, Madame, the Passion of Christ was not all to end vpon the Mount Caluarie, but was euen to last till the end of the world: for as he it is that is honored in his Sain­tes, when they are honored as they ought to be honored: and loued in his Saintes, when they are loued by vs, as they ought to be loued: as he also is fedd in the poore, and clothed in the naked, so doth he suf­fer in all those that suffer for iustice: and thence it is, that while Paule persecutes his members onely, he cryes out from heauen, that he is persecuted. Saule Saule why dost thou persecute me? To witt, Mada­me, the heade, Christ, and his misticall body, the Church, make but one intire mysticall body, one whole Christ; and so the Passions of the heade, and the suffe­rances of the members, make but one complete bulke of Passions, all which are said to be Christs; and from him, and his [Page 166] blessed Passion vpon the Crosse, all our humiliations, mortifications and suffe­rances, haue all the vertue, value and for­cethey haue to become meritorious, and satisfactorie for sinne. And albeit there is noe insufficiencie in the actions and Passions of Christ the head, yet his wis­dome, will, and iustice requires and or­daines, that we his members should be fellowes of his Passions, as we hope to be sharers in his glorie; and that by such suf­fering with him, and according to his example, we should applie to our selues and others, the generall and soueraigne Medicine of Christ his merites and satis­factions: nor ought this to appeare stran­ge to any Protestant, or be otherwise esteemed by them derogatorie or iniu­rious to his plentifull redemption vpon the Crosse, sith they, as Well as we, hold it necessarie to applie that great price by the Sacrament of Baptisme, for exam­ple &c.

For this, Madame, (I meane, to make this application of the merites of Christs actions and Passions to our soules: or ex­presse his blessed life, as farre forth as possibly we may be inabled by his grace, [Page 167] by ours: and by the ioynt sufferances of the head and members, to make vp the plenitude of his passion) all the austerities, watchings, fastings, prayers, Sacraments and Sacrifices, which are vsed in the Church, are imployed.

For this, the Priests and Monkes sha­uen heades: for this the Nuns vowes, so­litude and silence: for this the Heremi­tes wildernesle: for this, the poore fryers bare and dirtie feete: for this, all the peo­ples hungrie stomackes: all which, as we humbly acknowledge, were of noe worth or merite, did they not issue from, and were they not sanctified in, that sourse of all merite, so would they proue of noe effect neither to the atrayning of eternall felicitie, were they not referred, as all our blessed Sauiours sufferances were, & in vertue of the same, to his eternall fa­thers honour and glorie, as to their last end who as he is the begining without begining, so is he the end without end, or the endlesse felicitie of vs all, and of all thinges which he created of nothinge. And yet we (who out of the abundance of his free mercyes, are taken into the communication and participation of the [Page 168] infinite merites of his actions and Pas­nons) by imitation, may truly say, (yet with all humilitie, and due acknowledg­ment, not glorying in our selues, but in our Lord, the Authour of all our good) All is ours: but we are Christs; and Christ Gods, that God may be all in all.

Amen.