CERTAIN SELECTED EPISTLES OF S. HIEROME AS ALSO THE LIVES OF SAINT PAUL THE FIRST HERMIT, Of Saint HILARION the first Monk of Syria, and of S. MALCHUS: Written by the same Saint.  
Translated into English.  
Permissu Superiorum, M. DC. XXX.   

THE PREFACE TO THE READER.  
I Have been requested by a Friend, whom I know not how either to deny, or delay; that I would translate some choice Epistles, and the three lives of S. Paul the Hermit, S. Hilarion the Monk, and S. Malchus, who was also a most holy man. They were written by that great famous Doctor S. Hierome, and now here you have them in our English tongue. I think I need not say (for they who will have the wit to understand me, do already know) that if it were not for the service of God, and for that duty which a man owes his friends, he would take no great pleasure in translating the works of such persons, as are extraordinary and eminent, both in knowledge, and in the expression thereof. For when the conceptions are choice, & the power of speech is great in any author, his translator is likely enough to find his hands full of work. S. Hierome is so well known, and so generally acknowledged, to have been rare in both these kinds whereof I spoke, that I make account my pardon of course is already under Seal, though I may have robbed the Saint of life in many of his passages; for I have done it against my will, and as we use to say▪ but in mine own defence. As for any advice which you may expect, you shall have but this from me. If when you read these Epistles and Lives, you observe any particulars which may either be beyond your belief in regard of the miracls which are recounted, or else besides your belief in respect that you have been taught some doctrines otherwise; do but cast your mind upon considering, that it is no less than S. Hierome who is speaking to you. Who living in the Primitive Church, within four hundred years after Christ our Lord, and having flourished with uncontrolled fame throughout the whole world, for incomparable sanctity and wisdom, and for learning also in all sciences, as well divine, as humane; it is fit that you should defer much to him, both in the belief of these miraculous things, and in the admittance also of these doctrines, which are so expressly insinuated by him to have been practised by the Catholic Church of his tyme. I hope you will think so too: & in this hope I leave you.   


THE EPISTLE OF S. HIEROME TO RUFFINUS.  
THOUGH I knew before by the testimony of holy Writ, that God bestows more than is desired at his hands, yea & that he grants such things, as neither the eye hath seen, nor the ear hath heard, nor have ascended into the hart of Man: yet now, most dear Russinus, I have found by experience in mine own person, that this is true. For I, who thought that my greatest ambition was sufficiently to be satisfied, if we might counterfeit a kind of presence to one an other, by means of letters; do now understand that you are entering deep into the most secret parts of Egypt, and that you are visiting the Quires of Monks and making a kind of progress, to see that heavenly family which lives on earth. O that our Lord jesus, would now suddenly grant me such a kind of transport of myself, as Philippe made to the Eunuch, or of Abacuk to Daniel! How would I even clasp in your neck with strait embracements! How would I even print a kiss upon that mouth of yours, which either erred or was in the right, together with me: But because I less deserve to go so to you, than you do to come to me and that this poor body of mine (which when it was at the best, is but weak) hath been lately even broken in pieces with continual sickness; I have sent this messenger of my mind to meet you, which tying you up fast in a knot of love, may bring you hither to myself. The felicity of this unexpected joy, was brought me first by our brother Heliodorus. I believed not that to be certain, which I desired it might be so; both because he had it but by the relation of another, and especially because the strangeness of the thing deprived me of power to give it credit. But then (whilst my mind was in suspense through the uncertainty whether I should have my wish or no) a certain Monk of Alexandria, who had been sent long before, through the pious devotion of that people, to those Confessors of Egypt, who already in their desire were Martyrs, inclined me greatly to believe it. Yet I confess I was still in a kind of wavering: though he being ignorant both of your country and of your name, did even thereby make the matter more probable; for that in other circumstances he affirmed the self same things, which already had been said by an other. At length the truth broke out with a down weight. For the frequent multitude of travellers related to us, both that Ruffinus had been at Nitria, and was passed on to the Blessed Macharius: and then I gave full way to my belief, and then indeed I heartily grieved to see myself a sick man. And unless my weakness had been such, that after a sort it tied me up in chains; neither had the heat of the hottest part of Summer, nor the Sea which is never certain to such as sail, been able to hinder me from going towards you, with a holy kind of haste. Believe me Brother, that the Seafaring man, who is tossed with tempest, doth not so earnestly look towards his Port; nor do the thirsty fields so desire showers of rain; nor doth the passionate Mother sitting on the shore, so expect the arrival of her son, as I do to embrace you. When that sudden tempest snatched me away from your side; when that wicked separation distracted me, who was cleaving to you with the fast knot of Charity; then did the gloomy storm hang over me; then did the sky and sea rage bitterly.  
At length whilst I was wand'ring in that uncertain pe●…egrination, when Tracia, Pontus, and Bythinia, and the whole ●…ourney over Galatia, and Cappadocia, and that Country of the Caelicians had even consumed me with that scorching heat; the land of Syria occured to me, as a most safe and faithful haven after shipwreck. Where yet (having felt as many diseases in my person as can be conceived) of my two eyes I lost one. For the sudden fury of a burning fever snatched away Innocentius, whom I accounted a part of my very hart. And now I only enjoy Euagrius, who is the one and only eye which I have left; to whose labours otherwise, my continual infirmity may be accounted to add a new heap of care. There was also with us Hylas the servant of holy Melanius, who by the purity of his conversation, hath washed away the spot of slavery to which he had been subject; and his death did again open the wound which scarce was skined before. But because we are forbidden by the Apostles commandment to be afflicted for such as are departed; and to the end that the excessive force of sorrow may be tempered by the arrival of a joyful news, I also declare it to you, to the end that, if you know it not, you may know it, and that if you know it already, we may rejoice together at it.  
Your Bonosus, or rather mine, or (that I may say more truly) Bonosus who belongs to us both, is now climbing up that ladder, which jacob saw in his sleep. He carries his Cross, and neither is troubled with that which may succeed, nor with that which is past. He sows in tears, that he may reap in joy; and according to the mystery of Moses, He hangs up the serpent in the Desert. Let all those false Miracles, which are founded in lies, whether they be written either in the Greek or Latin tongue, give place to this truth. For behold this young man, who was brought up with me in the liberal arts of this world, who had plenty of estate & honour, amongst the men of his own rank; having contemned the delight and comfort of his mother, his sisters, and his brother, who was most dear to him, doth now inhabit a certain Island which is haunted by nothing but shipwrecks, and a sea roareing loud about it; (where the craggy rocks, and bare stones, and even silence itself gives terror) as if he were some new kind of Inhabitant of Paradise. There is no husband man to be found, no Monk, no nor ye●… doth that little Onesimus (in whom you know he delighted dear as in a brother) afford him any society in this so vast solitud●… of his. There doth he all alone, (or rather not alone, but now accompanied with Christ) behold the glory of God, which even the Apostls could not see▪ but in the Desert. He looks not indeed, upon the towering Cities of this world; but, he hath given up his name in the numbering of the new City: his body is grown horrid with deformed sackcloth; but he will so, be the better able to meet Christ our Lord in the clouds. It is true that he enjoys no delicious gardens there; but yet he drinks of the very water of life, from the side of our Lord. Place him before your eyes, most dear friend, and let your whole mind, and cogitation, procure to make him present to you. Then may you celebrat his victory, when you have considered the labour of his combat.  
The mad Sea is roaring round about the whole Island, and doth even rebel again, in regard it is broken back, by those mountains of wreathed rocks. The ground is not there adorned with grass; and there are no fresh fields overshadowed with delightful groaves. These abrupt rude hills contrive the place into a kind of hideous prison; where he, all secure (as being without any fear, and armed by the Apostle from head to foot) is now harkening to God, when he reads spiritual things, and then speaking to God when he is praying to him; and perhaps also he hath some vision after the example of john, whilst he is dwelling in the Island. What plots can you think the Devil to be devising now? What snares can you conceive that he will be laying? Will he perhaps (being mindful of his ancient fraud) give him a temptation by hunger? But already he hath his answer, Man lives not by bread alone. Will he perhaps offer wealth or glory? But then he shall be told, That such as desire to be rich, fall into temptations and traps. And; All my glory is in Christ. Will he take advantage of his body, which is weakened by fasting, and which may be assaulted by some disease; but he shall be beaten back by this saying of the Apostle: When I am weak, then am I strong; and strength is perfected in weakness. Will he threaten death? but he shall hear Bonosus say: I desire to be dissolved and to be with Christ Will he cast fiery, darts at him? Bonosus will receive them upon the target of faith. And that I may proceed no further, Satan will impugn him; but Christ will defend him.  
Thanks be to the, O Lord jesus, that I have one in thy presence, who may pray to the for me. Thou knowest (for to the all our thoughts are known, who searchest the secret of our hearts, and who sawest thy Prophet shut up in the sea, even in the belly of that huge beast) how Bonosus and I, grew up together from our tender infancy, till we were in the flourishing prime of youth; and how the same bosom of our nurses, & the same embracements of our foster-fathers' did carry us up and down the house. And how, after we had studied, near to those half barbarous banks of the Rhine, we lived upon the same food, and passed our time in the same house; and how I was the first of the two, who had a good desire to serve thee. Remember I beseech thee, how this great warrior of thine, was once but a green soldier in my company. I have the promise of thy Majesty, He who shall teach others, and not do thereafter, shall be accounted the least in the kingdom of heaven; but he who shall both teach, and do, shall be called the greatest in the kingdom of heaven. Let him enjoy the crown of his virtue, and let him follow the lamb in his long whit robe, for the daily martyrdom which he undergoes. There are many mansions in the Father's house; and one star differs in clarity from another. Impart thou to me, that I may lift up my head amongst the feet of thy Saints; that when I may have had a good desire, and he may have performed the good work, thou mayest pardon me because I was not able to fulfil it, and thou mayest give the reward to him, which he deserves. Perhaps I have produced my speech into a greater length, than the brevity of an Epistle would permit; and this is ever wont to happen, when I am to say any thing in praise of our Bonosus. But (to the end I may return to that, from which I had digressed) I beseech you, that together with your sight, your mind may not consent to lose a friend; who is long sought, rarely found, & hardly kept. Let any man shine never so brightly in gold, and let his glittering plate be mustered out in as great pomp as pleaseth him; charity cannot be bought, nor can there be any price set upon love. That friendship which can ever fail, was never true. Farewell in Christ.   

Saint Hierome to Asella.  
IF I would imagine myself able to give you such thanks as you deserve, I should be deceived. God is able to repay that to your holy soul, which you have merited at my hands; but I, unworthy man could never conceive, or even desire that you should impart so great affection to me in Christ. And though some hold me to be wicked, and even overwhelmed with crimes (and considering my sins towards God, even these crosses are too light;) yet you do well, in that, measuring others by you self, you esteem even such to be good, as indeed are wicked. For a dangerous thing it is, to pronounce judgement upon the servant of another: and it is not easily pardoned, if a man speak ill of good men. The day will come, when together with myself, you will lament to see, that so many are tormented in fire. I must be a slanderous person, I false and lascivious, I a liar, and a deceiver by diabolical art. But whether is it safer to have devised such things as these of innocent persons, or not so much as to have believed them, of such as are guilty? They were daily kissing my hands; & yet, with teeth of vipers, were detracting from me: with their tongues they weary sorry; but in their hearts they rejoiced. Our Lord saw it and scorned them for it, and reserved me his poor miserable servant, to be hereafter judged together with them. One man calumniated my got and laughter; another detracted from me by occasion of my countenance; another suspected some what by my plainness. I remained with them upon the point of three years; I was often even environed by a whole troop of virgins; I expounded holy Scriptures to many, the best I could. This exercise bred frequency of conversation, conversation familiarity, and familiarity confidence. But yet, let them say what other thing they ever found in me, than might become a Christian? did I ever take any of their monies? did I not despise all Presents, whether they were great, or small? Was any of their mettle ever found to jingle in my hand? Was my speech indirect, or mine eye wanton? No other thing is objected to me but my Sex, & even not so much as this was ever objected, but only when Paula and Melania took their journey to jerusalem.  
These men believe the slanderer, when he tells the lie; but why do they not believe him, when he denies it? He is the self same man, he was. He now avows me to be innocent, whom formerly he made guilty; and surely torments do rather exact the confession of a truth, then good fellowship, & sport; saving that men use more easily to believe that, which being feigned, is gladly heard, or rather which is procured to be feigned. Before I was acquainted with the house of holy Paula, the affections of the whole City fell upon me, and I was almost generally esteemed worthy of the highest place of Priesthood. Damasus of Blessed memory spoke of no body but me. I was said to be holy, I was said to be humble, and eloquent. Did I enter into the house of any one who was counted immodest? Did gay clothes, or bright gems, or painted faces, or the ambitious desire of gold, carry me away? Was there no other Matron in all Rome, who could tame this unruly mind of mine, but one who was all lamenting, and fasting, and neglecting herself even to extremity, and who was almost blind with tears, and who imploring the mercy of God all night long, was often taken in the manner by the next day's sun? Whose songs were the psalms, whose discourse was of the Gospel, whose delights were Chastity, and whose life was a continual Fast? Could no other creature please me, but she whom I did never so much as see at meat. But as soon as I began to esteem, to honour, and to reverence her, for the merit of her chastity, I was instantly deprived of all virtue. O envy which first dost ever feed upon thyself! O craft of Satan, which ever is persecuting holy things! There were no other which made talk to the whole City of Rome, but Paula, and Melania; who contemning their fortunes, and forsaking all that which might challenge love at their hands, did exalt the Cross of our Lord, as the ensign of piety.  
If they had frequented the Baths, if they had made use of ointments, if they had wedded riches and widowhood together, as the matter both of lasciviousness & liberty, they might still have been called great Ladies, and Saints; but now, they being in sackloath and ashes, will needs have the reputation of beauty, and descend into hell fire, with fasting and utter neglect of themselves; belike, because it was not lawful for them to perish in company, with applause of the people.  
If they were Pagans who carped at this kind of life, or yet if they were jews, we should have some comfort in not pleasing them, who are displeased with Christ. But now (O infamous crime!) some who carry the name of Christians, laying aside all care of their own houses, and neglecting the beam in their own eyes, look for motes in the eyes of others. With their teeth they tear the holy vow of chastity; and esteem it to be a remedy for their own fault, if there be not a Saint in the world, if all men be subject to their detraction, if there be a multitude of such as sin, and a troop of such as perish.  
Thou takest pleasure to bathe daily; another holds such kind of cleanliness to be mere filth. Thou feedest upon pheasants, till thou dost even regorge again, & thinkest thyself a great man, when thou hast eaten up some dainty foul; but I stuff my body with beans. Thou art delighted in great companies of people, who laugh loud; and I take gust in Paula, and Melania mourning. Thou covetest the goods of others; these contemn their own. Thou art pleased with drinking wine dressed with honey; & they find more savour in cold water. Thou accountest thyself to lose whatsoever thou possessest not, thou eatest not, thou devourest not, for the present; but they desire future things, and believe that to be true which is written. Say they do it foolishly & idly, as believing the resurrection of bodies; what hast thou to do with that? for to us, on the other side is thy life despleasant. Much good may it do thee with thy fatness; but I had rather be lean and pale. Thou holdest such people to be miserable; and we esteem thee to be so much more. We are even with one another, and either of us thinks his fellow mad.  
These words my Lady Asella, did I write to you in great haste, both with grief & tears, even when I was taking ship; and I give thanks to my God, for being thought worthy by him, that the world should hate me. But do you pray, that I may return to jerusalem out of Babylon, that Nabuchodonozor may not govern me, but jesus the some of josedech. Let Esdras come, and carry me back into my country. Fool that I was, who would needs be singing the canticle of our Lord, in a strange land; and forsaking Mount Sina, would needs crave succour of Egypt. But I remembered not the Gospel: because he who went out of jerusalem, fell instantly into the hand of thieves, and was stripped and wounded, and almost slain. But though the Priest, and Levite despised him; yet that Samaritan is merciful. To whom when it was said, That he was a Samaritan, and that he had a devil, he denied not himself to be a Samaritan: because look what a Guardian or keeper is with us, that is a Samaritan in the Hebrew tongue. Some there are who basely give me out to be a Witch. I who am no better them a servant, am content to wear this badge of my faith; for the jews called my Lord, Magician. The Apostle was also said to be a seducer. Let no temptation light on me other then humane How small a part of affliction have I endured, who yet serve under the ensign of the Cross? They have laid the infamy of false crimes upon me; but I know that a man may get to heaven, both with a good name and a bad. Salut Paula and Eustochium, who are mine in Christ, whether the world will or no. Salut our mother Albina, and our sister Marcelia, as also Marcellina, and holy Faelicitas. And tell them, that one day we all shall stand before the Tribunal of Christ, and there will it appear what our intentions have been here. Remember me, O you excellent pattern of chastity, and modesty, and appease the Sea waves, by you prayers.   

To Marcelia in praise of Asella.  
LET no man reprehend me, in that I either praise or reprove some in my Epistles: since by reproving some wicked men, others of the same kind are taxed thereby; and by celebrating the praises of the best, the affections of such as be good, are stirred up to virtue. Some three days since, I said somewhat of Lea of blessed memory, and strait I found myself moved, and my mind gave me, that I was not to be silent, of a Virgin; since I had spoken of one, who was but in the second degree of chastity. I will therefore briefly declare the life of Aseliae, to whom yet I will pray you not to read this Epistle; for she is troubled with hearing her own praises; but rather vouchsafe to read it to some others of the younger sort, that so addressing themselues according to her example, they may know they have a conversation to imitat, which carries in it the very rule of a perfect life. I omit to say, that before she was borne, she had a blessing in her mother's womb; and that the virgin was showed to her father, as he was taking his rest, in a viol of crystal, and more pure than any looking glass: That being, yet, as it were in the cradle of her infancy, and scarce exceeding the tenth year of her age, she was consecrated to the honour of her future happiness. But let all this be ascribed to grace, which did preced any labour of hers: though God, who foreknows future things, did both sanctify jeremy in the womb, and made john exult in his mother's bowels, and separated Paul for the Gospel of his son, before the creation of the world. But I come to those things, which after the twelfth year of her age she chose, she apprehended, she held fast, she began, & she perfected by her own great labour.  
Being shut up within the straits of one little Cell, she enjoyed the large liberty of a paradise. The same spot of ground was the place both of her prayer, and of her sleep. Fasting was but a sport with her, and hunger was her food. And when not the desire of feeding, but the necessity of nature would draw her to eat, she would, by the taking of bread and salt and cold water, rather stir up-hunger, then take it down. And I had almost forgotten that which I should have said before; when she first resolved to enter upon this kind of life, she took that ornament of gold which is usually called a ●…ampry (because the metal being wrought into certain wires a chain is made in such a wreathing form) and sold it, without the knowledge of her parents. And having so procured and bought a courser coat, than she was able to obtain of her mother, she did suddenly, by that pious and fortunate beginning of her spiritual negotiation, consecreate herself to our Lord, in such sort, that all her kindred might quickly know, that no change of mind could be exhorted from her, who by her clothes had already renounced the world. But as I was beginning to say, she ever carried herself with such reservation, and so contained she herself within the private limits of her own lodging, as that she would never put herself in public, nor know what belonged to the conversation of any man. And, which yet is more to be admired, she did more willingly love then see even her own sister, though she were also a virgin. Somewhat she would work with her own hands, as knowing that it is written; They who will not labour, let them not eat. She would ever be speaking to her Spouse, either in the way of praying or singing. To the Shrines of Martyrs, she would make such haste, that she would scarce be seen. And as she would be ever glad, for that she had undertaken this course of life, so would she more vehemently exult in that she was unknown to all the world. Throughout the whole year, she would be fed with a continual kind of fast, eating nothing till after two or three days But then in Lent, she would hoist up the sails of her ship, and with a cheerful countenance, would knit one week to another, by one only meal. And (which perhaps will seem impossible to be believed, though by the favour of God it be possible) she is now arrived in such sort to the fiftieth year of her age, as that she hath no pain in her stomach, & no torment in her bowels. Her lying upon the ground, hath not wasted any of her limbs; her skin grown rugged with her sackcloth, hath contracted no ill condition, or offensive smell; but being healthful in body, and yet more healthful in mind, she holds her retiredness to be deliciousness, and in a swelling and tempestuous town, she finds a wilderness of Monks. But these things you know better than I, from whom I have learned some particulars, & whose eyes, have seen, that the knees of her holy body have the hardness of a camels skin, through her frequent use of prayer. As for me, I declare that which I have been able to know. There is nothing more pleasing then her severity; nothing more sad than her sweetness; nor more sweet, than her sadness. So is paleness in her face, as that it discovers her abstinence▪ but yet yields no air of ostentation. Her speech is silent, and her silence full of speech. Her pace is neither suift, nor slow. He countenance is still the same. A careless cleanliness, and an incurious clothing; and her dressing is, to be without being dressed. And by the only temper of her life, she hath deserved, that in a City full of pomp, of lasciviousness, and of delicacy, wherein humility is a misery, both they who are good proclaim her, and the wicked dare not detract from her. Let widows and virgins imitate her, let married women reverence her, let such as are faulty fear her, and let Priests look with much respect upon her.   

Saint Hierome to Marcelia, by occasion of the sickness and true conversion of Blesilla.  
ABRAHAM was tempted concerning his son, and was found so much the more faithful: joseph was sold into Egypt, that he might feed his Father and his brethren: Ezechias was frighted by the sight of death at hand, that so pouring himself forth in tears, his life might be prolonged for fifteen years: The Apostle Peter was shaken in the Passion of our Lord, that weeping bitterly he might hear those words, Feed my sheep: Paul, that ravening wolf. and who withal grew to be a second Benjamin, was blinded in an extasis, that so he might see afterwards; & being compassed in by a sudden horror of darkness, he called upon God, whom he had persecuted long as man. And so now, O Marcelia, we have seem our Blesilla boil up for the space of almost thirty days in a burning fever, to the end that she might know, that the Regalo of that body, was to be rejected, which soon after was to be fed upon by worms, Our Lord jesus came also to her, and touched her hand, and behold she rises up, and doth him service. She had some little tincture of negligence, & being tied up in the swathing bands of riches, she lay dead in the sepulchre of this world. But jesus groaned deeply, and cried out in spirit saying, Come forth Blesilla. As soon as she was called she rose, and being come forth, she eats with our Lord. Let the jews threaten and swell, let them seek to kill her, who is raised up to life, and let the Apostles only rejoice at it. She knows that she owes him her life, who restored it to her. She knows that she now embraces his feet, of whose judgement she formerly was afraid. Her body lay even almost without life, and approaching death did even shake her panting limbs. Where were then the succours of her friends? Where were those words which use to be more vain, than any smoke? She owes nothing to thee, O ungrateful kindred of flesh and blood; she who is dead to the world, & who is revived to Christ. Let him who is a Christian rejoice, and he who is offended at this, declares himself not to be a Christian. The widow, who is free from the tie of marriage, hath no more to do, but to persever. But you will say, that some will be scandalised at her brown coat. Let them he scandalised also at john, them whom there was none greater amongst the sons of men, who being called an Angel, baptised our Lord himself, and was clad with a camels skin, and was girt in, by a girdle of hair. If mean fare displease them, there is nothing meaner than locusts. Nay let Christian eyes be scandalised rather at these women, who paint themselves with red, and whose plastered faces being deformed even with extreme whiteness, make them like Idols: from whom if before they be aware, any drop of tears break out, it makes ●… furrow in their cheeks: whom even the number of their years cannot teach them how old they are; for they strew their crown with strange hair, and they dress up their past youth in wrinkles of their present age; and in fine, though they tremble with being so old, yet in presence of whole troops of their grandchildren, they will still be tricked up, like delicate and tender maids. Let a Christian woman be ashamed, if she would compel Nature to make her handsome, if she fulfil the care of her flesh towards concupiscence: for they who rest in that, cannot please Christ, as the Apostle saith. Our widow formerly would be dressing herself with a stiff kind of care, & would be enquiring all day long of the glass, what it might be that she wanted. And now she confidently saith: But all we, contemplating the glory of our Lord with a clear face, are transformed into the same image, from glory to glory, as by the spirit of our Lord. Then did her maids marshal her hair in order, and the crown of her head, which had made no fault▪ was imprisoned by certain Coronets, crisped with irons. But now her head is so much neglected, as to know that it carries enough, if it be but veiled. In those days, the very softness of down would seem hard, and she would scarce be content to lie in beds when they were even built up to give her ease; but now she ryses up full of haste to pray, and with her shrill voice snatching the Allelluia out of the others mouths, herself is the first to praise her Lord. Her knees are bend upon the bare ground, and that face which formerly had been defiled and daubed with painting, is now often washed with tears. After prayers they rattle out the Psalms, and her very neck, her weak hams, and her eyes pointing towards sleep, can hardly yet (through the excessive ardour of her mind) obtain leave that they may take rest. Her brown coat is lest fouled, when she lies upon the ground. She is poorly shod, and the price of her former guilded shoes, is now bestowed upon the poor. Her girdle is not now distinguished by studs of gold and precious stone; but it is of will, & as simple & poor as can be made, & such as indeed may rather tie in her clothes, then gird her body. If the serpent envy this purpose of hers, and with fair speech persuade her to eat again of the forbidden Tree; let him be stricken with an Anathema; & let it be said to him, as he is dying in his own dust: Go back Satan, which by interpretation is adversary. For an adversary he is of Christ, and he is an Antichrist, who is displeased with the Precepts of Christ. Tell me, I pray you, what such thing ever did we, as the Apostles did; under the colour whereof men should be scandalised at us? They forsook an old Father, and their nets and ships. The Publican ryses from the customhouse, and follows our Saviour; & one of the Disciples being desirous to return home, and declare his purpose to his friends, is forbidden by the commandment of his Master. Even burial not given to one by his Father; and it is a kind of piety to want such piety, for the love of our Lord. Because we wear no silk, we are esteemed to be Monks; because we will not be drunk, nor dissolve our selves in loud laughter, we are called sever and sad people. If our coat be not fair and white, we are presently encountered with the byword of being Impostors and greeks. Let them slander us with more sly cunning if they will, and carry up & down their fat-backes with their full paunches. Our Blesilla shall laugh at them, nor will she be sorry to hear the reproaches of these croaking frogs, when her Lord himself was called Belzebub.   

Saint Hierome to Pope Damasus.  
BECAUSE the Eastern part of the world being battered by the ancient fury of that people, doth tear even into fitars the seameles coat of our Lord, which is woven from the top to the bottom: and since the foxes do root up the vine of Christ; so that in the midst of those leaking lakes, which hold no water, it is hard to find where that sealed fountain, & that shut garden is; therefore have I thought fit to consult with the chair of Peter, and that faith which was praised by the Apostles mouth, demanding food from thence for my soul, where formerly I had taken the baptismal habit of Christ. For neither could the vastity of that watery element, nor the interposition of those long tracts of earth, prohibit me from enquiring after that precious pearl, Wheresoever the body is, thither will the Eagles resort. The patrimony having been wasted by the prodigal son, the inheritance of the Father is only preserved incorrupt by you. There doth the earth which is a fruitful soil, return our Lord's seed with purity, & that a hundred fouled; but here the corn being overwrought by the furrow, degenerates into cockle and wild oats. Now doth the Sun of justice rise up in the West, and that Luciser who is fallen, doth place his throne above the stars in the East: You are the light of the world; you, the salt of the earth; you, the golden and silver vessels, and here the vessels are of earth, or wood, which do but expect the iron rod, and eternal fire. Therefore though your greatness fright me, yet doth your humanity invit me. I desire a sacrifice of salvation from the Priest, and the succour which belongs to a sheep from his pastor. Let Envy avoid, let the Ambition of that high Roman seat recede, I am speaking with the successor of a Fisherman, and a disciple of the Crosse. ay, who in the first place follow none but Christ, am joined by communion to your Beatitude, that is, to the chair of Peter. Upon that rock do I know that the Church is built. Whosoever eateth the Lamb out of this house, is a profane person. Whosoever is not in the Ark of No, shall perish, when the flood grows to be in height. And because, for my grievous sins, I have betaken myself to that desert, which divides Syria from the barbarous confines on the other side, nor can I always be craving the Holy of our Lord from your Sanctity, being so hugely distant from you in place: therefore here do I follow the Confessors of Egypt your colleagues and like some poor bark, I lie under the lee of those great ships. I know not Vitalis, I reject Meletius. I have nothing to do with Paul●…nus: Whosoever doth not gather with you, sca●…ters, that is to say, he who is not of Christ, is of Antichrist. But now (O excessive cause of grief!) after the Nice●… faith, after the decree of Alexandria against three Hypostasies, wherein the Western Church did also join, there is a new name exacted of me, being a man of Rome, by the Prelate of the Arians, and the Campensians. What Apostles I pray you were they, who declared▪ this? What new Master of the Gentiles, which was Paul, taught this? Let us inquire what they may be thought to understand, by three Hypostasies They say, they do but mean three subsisting persons. We answer that we also believe just so. The sense will not serve their turn, but they must have the very name, because I know not what poison lieth hid in the syllables of those words. And we cry out, that if any man will not confess three Hypostasies, or Enypostata, that is, three subsisting persons, let him be accursed. And because we do not learn words, we are judged to be Heretics. But if any man understanding Hypostasis to be Vsia or Substance, shall say that there is any more than one Hypostasis in three persons, he is an alien from Christ; and under this confession we are marked together with you, by the burning iron of the same communion. Determine therefore, if it please you; I will not fear to say there are three Hypostasis if you bid me. But yet if you bid me, then let a new faith be found out, different from that of Nice, and let us, who are Orthodoxal, confess our Faith in such words, as the Arians use. All the schools of learning know no other signification of Hypostasis, but Substance. And now who is he, who with a sacrilegious mouth, will speak of three Substances in God?  
The nature of God is one, and only one, and it is most truly so; for that which subsists of itself, hath not his being from any other, but it is his own. Other things which are created though they may seem to be, yet indeed they are not; for sometimes they were not, and that may again not be, which once was not: God only who is eternal, that is, who hath no beginning, doth properly enjoy the name of Essence. And therefore he said thus out of the bush to Moses: I am he that I am▪ And again: He that is sent me. It is true that then, there were Angels, Heaven, Earth▪ and Sea: and how then can God challenge the name of Essence as proper to himself, which is common to others? But because that only Nature is perfect, 〈◊〉 one Deity doth subsist in three persons, which truly is, and i●… one Nature; whosoever he be, that will say they are three, namely three Hypostasies, that is, three Substances, doth endeavour under a colour of piety, to affirm that God hath three Natures. And if that be so, why are we separated by Church-walls from Arius, who are united to him in false belief? let than Vrsicinu●… be joined to your Holiness, and let Auxentius keep society with Ambrose. Let this be far from the Roman faith, let not the hearts of Religious people suck in so great a sacrilege as this. Let it suffice for us to affirm one substance, and three subsisting persons, perfect, equal, and coeternal. Let there be, if it please you, no more talk of three Hypostasies, but let us stick to one: It is suspicious when words are differing, the sense being the same. Let the aforesaid belief suffice for us; or if you think it fit, that we speak of three Hypostasies with their interpretations, we will not refuse to do it. But believe me, there lies poison under the honey, and Satan hath transfigured himself into an Angel of light. They interpret the word Hypostasis well, and yet when I profess myself to believe it as they expound it, I am held an Heretic for my labour. But why do they hold fast that one word with such anxiety? Why lie they hid under that ambiguous manner of speech? If they believe it as they expound it, I do not condemn that which they embrace. If I believe so as they pretend themselves to hold, let them give me leave to express mine own sense, in mine own words. And therefore I beseech your Holiness by Christ crucified, by the salvation of the world, by the selfe-substantiall Trinity, that by your letters you will give me authority, either to reject or to use the name of several Hypostasies. And lest the retyrednes of this place where I live, should disappoint you, vouchsafe to send to me by the letter-carryers', & direct yours for me to Euagrius the Priest, whom you know well; and signify to me withal, with whom you would have me keep communion at Antioch. For the Campensians being coupled with the Heretics of Tharsis, affect nothing else, but that being upheld by the authority of communicating with you, they may publish three Hypostasies, in the ancient sense.   

Saint Hierome to Pope Damasus.  
THE importunate woman in the Gospel, deserved to be heard at last. And one friend obtained bread of another, though himself and his servants had shut up their doors, and though it were midnight. God himself whom no power can overcome, was conquered by the prayers of a Publican. The city of Ninive which was to perish by sin, stood on foot by tears. But why do I fetch the matter up so high? To the end that you being great, may look on me who am little; that you being a rich shepherd, may not contemn me, who am a sick weak sheep. Christ conducted the murdering Thief from the cross into Paradise: and lest any man should think that this conversion was too late, he made that punishment of his murder, to be a Martyrdom to him. Christ, I say, doth joyfully embrace the prodigal Son, when he returns; and leaving ninety nine sheep, that single poor one which remained, is brought home upon the shoulder of the good shepherd. Paul of a persecuter is made a preacher; his carnal eyes are blinded, that he may see the better with his mind; & he who carried the servants of Christ bound before the Counsel of the jews, did glory afterward, to see himself in bonds for Christ. I therefore, who as I wrote before, received the garment of Christ in the City o●… Rome, do now remain in the barbarous confines of Syria. And lest you should think, that I do it in obedience to the sentence of some other, myself was obliged by myself, to underge this task, which I had deserved▪ But as the heathen Poets say, he changes the Climb not his mind, who passes over the Seas. So hath my incessant enemy followed me, as that now I endure greater assalts in the wilderness. For here▪ the rage of the Arians being upheld by the pillars of the world, doth rage. Here, doth the Church, divided into three parts, use all diligence to draw me to it; the ancient authority of the troops of Monks which are round about me, riseth up against me. But I, in the mean time cry out, that if any man be in conjunction with the chair of Peter, that man is mine: Meletius, Vitalis, and Paulinus say that they adhere to you. I might believe it, if only any one of them did affirm it; b●…t now, either all of them lie, or two at least. Therefore I beseech your Holiness, by the Cross our Lord, by the glory of the world which was crucified, & by the Passion of Christ, that as you follow the Apostls in honour, so you will follow them also in merit. So may you sit in that Throne, to judge with those twelve; so may there be another, who may gird you, like Peter, when you are old; so may you become a Citizen of heaven with Paul; as you shall signify to me by your letters, with whom I ought to communicate in Syria. Do not despise that soul, for which Christ died.   

Saint Hierome to a Mother and a daughter, by way of caution against keeping ill company.  
A Certain Brother coming out of France relates to me, that he hath a Sister, who is a virgin, and a Mother who is a widow, and that they live in several habitations, and yet in the same City: & that, either because their dwellings are solitary, or else for the conserving of their little means, they had severally taken certain Priests, to govern them; so that they were joined to others, with ●…esse reputation, them they had been separated between themselves. And (when I had sighed deeply, and signified much more by silence, than I could have done by speech,) I beseech you saith he, reprove them by your letters, and draw them back to good agreement, that the mother may acknowledge the daughter, & the daughter the mother. I answered him thus; you put me indeed to a fair task; that I being a stranger should reconcile them, when a son and a brother could not do it. As if I sat in some Episcopal chair, and were not shut up in a little Cell; and being far remote from troops of men, do not either lament my sins past, or procure to avoid such as are at hand: besides the ill favourednes of it for a man to he hid in body, and to wander over the whole world, with his tongue. Then said he, you are to fearful. And where is now that courage, wherewith you have so wittily touched the whole world, for you have been a kind of Lucilius. This, said I, is that which puts me of, and suffers me not so much as to open my mouth. For since by reproving the faults of others, myself am grown faulty, and according to the vulgar saying, When every man doth so wrangle, and contradict me, me thinks I do neither hear nor touch, and even the very walls beat reproaches back upon me, & drinkers of wine make songs of me, I being constrained by sad experience, have learned to hold my peace, esteeming it better to place a guard before my mouth, & a strong door before my lips, then that my hart should decline towards the words of malice for fear lest whilst I tax vice in others myself should fall into the vice of detraction. When I had said thus much, he answered me after this manner. To say truth, is not to detract; nor doth a private reprehension amount to make a general doctrine; since they are few, or none who fall within the compass of that fault. I beseech you therefore not to permit me to be come in vain, who have been vexed by so long a journey. For our Lord knows, that next after my visiting these holy places, my chief occasion was, that by means of your letters, I might cure both my Sister and my mother. Well then said I, I am content to do as you bid me; for both my letters serve for the other side of the Sea, & that speech which is dictated upon so particular an occasion as this, will hardly find any other whom it may offend. But as for you, I beseech you that the matter may be carried with great secret, that when you shall have taken it with you by way of provision, it my advice be hearkened to, we may rejoice together; but if it be contemned (which I rather fear) yet I may have lost but my words, and you the labour of a long journey.  
First O you mother and daughter, I desire you may know▪ that I write not therefore to you, as suspecting any thing ill of you; but I desire your agreement, lest others should gro●…●…o have suspicion. For otherwise, if I thought you had been joined together by any tie of sin (which God forbid,) I should never have written, as knowing that I were talking to deaf persons. In the second place, I would desire, that if I sh●…l write any thing which may be of the sharper sort, you will not ●…hinke it to savour so much of my austere condition, as of the disease in hand. Rotten flesh must be cured with a burning iron▪ and the poison of serpents, driven away with an Antidote. And that which giveth much pain, must be expelled by a greater. In the last place this I say, that although the conscience may have no wound in it of any crime, yet fame suffers ignominy thereby. Mother and daughter are names of a Religious kind of tenderness, they are words of observance, they are bonds of nature, and they are of the highest leagues under God. It deserves no praise if you love; but it is extreme wickedness, if you hate one another. Our Lord jesus Christ was subject to his parents, he carried veneration to his Mother, whose very Father he was. He was observant of his foster-father, whom yet himself had nourished; and he remembered that he had been carried in the womb of the one, and in the arms of the other. Whereupon, when he was hanging on the Cross, he commended his Mother to his Disciple, and he never forsook that mother till his death.  
But you O daughter (for now I forbear to speak to the mother, whom perhaps either age, or weakness, or desire of solitude may make excusable) you, I say, O Daughter, can you hold her house too strait. You lived ten months shut up in her womb, & can you not endure to live one day with her in one chamber? Are you not able to like, that she should have an eye upon you? and do you fly from such a domestical witness as she is, who knows every motion of your hart; as she who bore you, who brought you up, and lead you on to be of this age. If you be a Virgin, why mislike you to be diligently kept? If you be defiled, why do you not marry in the sight of the world? This is the second planche, or table, after ship●…racke; let that which you have ill begun, at least be tempered by this remedy. But yet neither do I say thus much, to the end that after sin I may take away the use of Penance, or that she who hath begun ill, may persever to do ill; but because I despair of any separation, after such conjunction. For otherwise, if you go to your mother, after you shall have been subject to that ruin, you may in her presence, more easily lament yourself for that which you lost by being absent from her. If yet you be entire, and have not lost it, take care to keep it. To what purpose are you now in that house, where it will be necessary for you, either to perish, or to fight continually, that you may overcome? What creature did ever sleep securely near a Viper, who though she do not bite, yet she will keep him awake? It is a point of more safety not to be in danger of perishing, then being in danger not to perish. In the one there is tranquillity, in the other there must be labour and skill: in the former we joy; and in the later we do but escape. But perhaps you will answer: My mother is of a harsh condition, she desires worldly things, she loves riches, she knows not what belongs to fasting, she paints her eyebrows black, she takes care to be curiously dressed, and hinders my purpose of chastity, and I cannot live with such an one. But first, if she were such as you pretend, you should have the greater merit, if you forsook not such an one as she. She carried you long in her womb, she nursed you long, & with a tender kind of sweetness did endure the untowardness of your infancy. She washed your fowl clouts, and was often defiled with your silth. She sat by you when your were sick; and did not only endure her own incommodities, but yours also. She brought you to this age, and she taught you how to love Christ our Lord. Let nor her conversation displease you, who first did consecrate you, as a Virgin, to your spouse.  
But yet, if you cannot endure her, but will needs fly away from her delicacies, and if (as we use to say) she be a kind of secular mother; in that case you may have other Virgins, you will not want some holy quire, where chastity is kept. Why, forsaking your Mother, have you taken a liking to one, who perhaps hath also forsaken his Mother, and his Sister? She is of a hard condition: but this man forsooth, is sweet & kind. She is a chider, but he is therefore easily appeased. I ask whether you followed this man at the first; or whether you found him afterward? For if you followed him at the first; the reason is plain, why you forsook your mother. If you found him afterward; you show plainly what it was, which you could not find in your Mother's house.  
This is a sharp kind of grief for me, which wounds me with mine own sword. He who walks simply or plainly, walks boldly. I would fain hold my peace, if mine own conscience did not give remorse; and if now I did not reprehend mine own fault, in the person of another, and if by the beam of mine own eye, I saw not the more which is in an others. But now, since I am far off among my brethren, and whilst, enjoying their society, I live honestly under witnesses of my conversation, and I see, and am seen very seldom, it is a most impudent thing, if you will not follow his modesty, whose example you have followed otherwise. Now if you say: Mine own conscience is sufficient for me, I have God for my judge, who is the witness of my life; I care not for the talk of men. Hear what the Apostle writes: Providing to do good things not only before God, but also before all men. If any man will detract from you, in regard that you are a Christian, or that you are a Virgin, let it not trouble you, though you have forsaken your Mother, to the end that you may live in some Monastery with Virgins. Such detraction will be a praise to you, as when severenes, and not too much looseness is reproved in the Virgin of God. Such kind of cruelty is piety: for you prefer him before your Mother▪ whom you are commanded to prefer before your life itself; and whom if she will also prefer, she will acknowledge you both to be her daughter, and her sister.  
But what, is it such a crime to live in society with a Holy man? You make a wry neck, and now you draw me into a kind of quarrel: and so, as that either I must allow the thing which I like not; or undergo the envy of many. A holy man doth never ●…euer the daughter from the Mother; he respects them both, he carries veneration to them both. Though the daughter be holy; yet if the Mother be a widow, she gives a good testimony of chastity. If that man of whom you know, be of equal age to yourself, let him honour your Mother as his own. If he be elder than you, let him love you as his daughter, and make you subject to the discipline oh a Father. It becomes not the same of either of you, that he should love you better than your mother; lest it may seem, that he chooses not so much to love you for other respects, as because you are young. And all this I would say, if you had not a brother o your own, who is a Monk, or if you wanted other domestical helps. But now (O excessive cause of grief!) between a Mother, and a brother, a mother who is a widow, and a brother who is a Monk, how comes it to paste, that a stranger interposes himself? It were good for you, that you knew yourself both to be a daughter, and a sister: but if you cannot do both, at least let your brother please you; and if your brother be ill conditioned, she will be gentler, who bore you. Why do you wax pale? Why are you so much troubled? Why do you now grow to blush; and by your trembling lips, declare the impatience of your hart? There is no love, but only that of a wife, which outstrips the love of a mother, and of a brother. I hear beside that you are walking up and down by houses in the country, & such other places of delight, with your Allies and kindred, and such kind of people as that; nor do I doubt, but that it is some Cousin or Sister, for whose solace you are lead about like a Page after this new cut. For God forbid, that I should suspect you to affect the conversation of men, howsoeur they may be near you, either in Neighbourhood, or blood.  
I beseech you therefore, O Virgin, to answer me. Do you walk in this company of your friends, either with your lover or without him? Without fail, how impudent soever you may be, you dare not produce him, before the eyes of secular persons. For if you should do thus, all the neighbours would make songs both of him, & you; nay the world would poin●… at you both, by signs. Yea that very Sister, or Ally, or kinswoman, who to flatter you will often mention him in your presence, as if they held him for a Saint; when they shall find themselves out of your sight, will scoff at such a prodigious kind of husband. But now if you go alone (which I rather think) amongst that younger sort of servants, among women who either are married, or to be married, among those wanton maids, and those spruce and well apparelled young men; if I say, you go like a maid in mean apparel, every young beardless fellow, will be reaching forth his hand towards you, and will be supporting you when you are weary, & then straining his fingers, he will either tempt you, or be tempted by you. You shall be at some banquet among men, and matrons; you shall see them kiss, and taste their meat, to one another; & not without danger to yourself, you shall admire the silk, & clothe of gold which others were. In the banquet, you shall also be compelled as it were, against your will, to eat flesh. To the end that you may be drawn to drink wine, they will be praising it, as a creature of God. That you may be induced to frequent baths, they will speak against being uncleanly. And whensoever you shall do any of those things, which they persuade you to, with any kind of unwillingness, they will publish you with a full mouth to be pure, and simple, a great Lady, and an ingenuous creature. The while, some man shallbe sing to you, when you are at table, and whilst he is running over his ditty with sweet division, he will be often casting an eye towards you who have no guardian, not daring to look upon men's wives. He will speak to you by gesture, and that which he dares not express by words, he will by signs. Among so many shrewd incitements to pleasure, even minds as hard as iron are made soft towards lust; which moves with greater appetite in Virgins, who think that to be sweetest, which they know not. The fables of Heathen Poets relate, that Mariners are driven headlong upon rocks by the singing of Sirens; and that trees and beasts were enchanted, and even hard flintes made to yield, upon the hearing of Orphe. us harp. Virginity is hardly kept, at feasting tables. A smooth skin, shows a sordid mind. We have read whilst we were boys at School, & we have seen the story graven in brass, so well that it seemed even to breath with life, of one who had nothing upon him but skin and bone, and yet being fired with unlawful love, that plague did no sooner leave him, than his life. And what then will become of you, O maid, who are healthful, delicate, fat, high complexioned, boiling up in meat, in wine, in baths, amongst married women, and young men? who though you should not do that which will be desired of you, may yet hold it to be an ugly kind of evidence against yourself, even that you are desired. A lustful mind doth very eagerly hunt after dishonest things, and for the very reason of being unlawful, it is suspected to be the more delightful. Even a poor and black vest, if it be drawn close, and have no wrinkles in it, is an argument of a consenting will; and if it be worn so long, as to be drawn after up on the ground, that she may seem the taller; and if the coat be left unstitched of purpose, that somewhat may appear, and if any thing which is ill favoured must be concealed, and that which is handsome be disclosed. The buskin also of her that walks, if it be daintily shining and black, serves for a call to young men, by the noise thereof. The little breasts are pressed with strips, and the waist is straitened with a wretched girdle. The hair of the head falls down either upon the forehead, or about the ears. The little cloak falls off sometimes, that she may show her naked shoulders, and instantly she mak●… hast to hid them, as if she would not have that seen, which yet she willingly discovered. And when going in public, she hid●… her very face with a pretence of modesty, she only shows that after the manner of the Stews, which being showed may delight the more.  
But you will answer me thus, and say: How come you to know me so well? And how, being seated so far of, do you come to cast your eyes on me? The tears of your Brother, & those intolerable deep sighs, which every minute he was sending forth, have declared thus much. And I wish he had rather feigned it, & had spoken more out of fear, than knowledge. But believe me, a man lies not, when he weeps. He grieves that a young man is preferred by you before himself, yea and he, no delicate creature, nor one who treats himself n●…tly▪ but a brawny fellow, who is but a sloven with all his delicacy, and who shuts the purse, and holds the work with his own hands, and distributs the tasks, and governs the family, & buys all things necessary in the market. He is the steward, and the Lord; and yet he prevents the inferior servants in their Offices: at whom the whole house rails exclaiming against him as detaining all that, which the Lady doth not allow & give. These servants are a complaining kind of people, and how much soever you afford, it is still too little with them. For they consider not out of what means, but how much is given them, and they comfort themselves the best they they can, in all their grief, by deeraction only. One calls him a Parasite, another an Impostor, a third an underminer of the estate, and a fourth will find some new name for him. They say he sits at her bed's side, that he fetches midwives, when she is sick, that he reaches her the basin, warms her clothes, and folds her swathing bands. Men are apt to believe the worst, and whatsoever is devised at home, turns a broad into common fame. Nor must you wonder, if your maids and men give out these things of you; when even your mother and your Brother make the same complaint. Do therefore this, which I advice and even beg of you: be first reconciled to your Mother; and if that be not possible, to your Brother at least; or if yet you will needs implacably detest these names of so great dearnes, at least divide yourself from him, whom you are said to have preferred before them. If you cannot do even thus much, yet respect the honour of your friends, and if you cannot forsake your companion, yet make more honest use of him. Keep several houses, and do not eat at the same table, least men of ill tongues prove to slander you with saying▪ that you lie both in one bed, when they see that you live both in a house. You may, for your necessary occasions, take what kind of solace you will, and yet want some part of this public infamy. Though yet you had need take heed, of that other spot, which according to the Prophet jeremy, is not to be removed by any Niter, nor by any Dyer's herb.  
When you have a mind, that he should s●…e and visit you, let it be in the presence of witnesses, friends, free servants, 〈◊〉. A good conscience fears the eyes of none. Be without fear when he comes in, and secure when he goes out. Even still eyes, silent speech, and the habit of the whole body, doth sometimes discover, either security or fear. I beseech you open your ears, & hearken to the clamour of the whole City.  
You have lost your own names, and now you are called by the names of one another; for you are said to be his, and he yours. These things do your Mother and your Brother hear of you; and they are ready to receive you, and beseech you to divided yourselves between them two, that so this particular infamy of your conjunction, may redound to the praise of all. Be you with your Mother, and let him be with your Brother. More safely may you love the companion of your Brother, & more honestly may your Mother love the friend of her son then of her daughter?  
But if you will come to no reason, if you will needs contemn my counsel with a frowning brow, this letter shall proclaim these things to you with a loud voice. Why do you thus besiege the servants of another? Why make you him, who is the servant of Christ, to be a houshould-seruant of yours? Look upon the people, and behold the faces of every one. He reads in the Church, and all men cast their eyes on you; faving that you do even glory in your infamy, as if you had the privilege of married people. Nor are you any longer now content with secret infamy. You call saucy boldness by the name of liberty; you are grown to have the face of an Harlot, and you know not how to blush. Again you will be calling me malign, again suspicious, and a listner and publisher of tales. Am I suspicious? am I maliciously disposed? who as I told you in the beginning of this Epistle, did therefore write, because I did not suspect. But it is you who are negligent, dissolute, and who despise counsel, and who being five and twenty years old, have taken a young fellow with little hair upon his face; and you have wrapped him up in your arms, as if it were in nets. A rare instructor indeed, who may admonish and fright you, even with the severity of his countenance. And though in no age one be safe from lust, yet when the head is grey, a body is defended from public infamy. The day will come, it will come (for time slides away whilst you think not of it) when this dapper dear man of yours (because women grow quickly old, and especially such as live in company with men) will find either a richer, or a younger than you. Then will you repent yourself of this course, and you will be weary of your obstinacy; when you shall have lost both your goods, and fame; and when that which was ill joined, shall be well divided. Unless perhaps you be secure, that your love getting the growth of so long time, you shall need to fear no separation.  
And you also, O Mother, who by reason of your age will be afraid of no malediction, yet be not you so hold as to sin. Let your daughter rather be separated from you, than you be severed from her. You have a son, and a daughter, and a son in law, yea and also a companion in house for your daughter. Why do you go in quest after sorraine comforts, and stir up that fire which now lies under ashes? At least it is more handsome for you to bear with the fault of your daughter, then to seek any occasion through committing faults yourself. Let your son, who is a Monk be with you, as the stay of your widowhood, and the entertainment of your tender love. Why do you seek out a stranger, especially to be in that house, which is not able to hold your son, and daughter in it? You are now of such age, as that you may have grandchildren by your daughter. Invite them both to you, and let her return to you in company of her man, who went out alone. I said her man, not her husband. Let no man slander me, I meant but to express the sex; not the state of marriage. Or if she blush, and shrink▪ and conceive that the house wherein she was borne, is grown too little for her house; go you to her house, though it be straight, it will more easily be able to receive a Mother and a Brother, than a stranger, which whom she cannot certainly remain chaste in one house, unless she have another chamber. Let there be in one habitation, two women & two men. But if that third party, that dry nurse of your old age, will not be gone, but will needs make a stir and disquiet the house, let the Cart be drawn by two, or else let it be drawn by three, your brother, and your son, and at least you shall thus allow your son both a sister and a Mother. Others will call these new comers, a son in law & a Father in law; but your son may call them a foster-father & a Brother.  
I have dictated this with speed, at a short sitting up, being desirous to satisfy the entreaty of him who sought it, & by way of exercising myself, after a scholastical manner. For he knocked at my door the same day in the morning, when he was to take his journey and I did it also to let my detractors see, that I also can utter whatsoever comes into my mouth. For which reason I have taken little out of Scripture, nor have I wouéns my discourse with the flowers thereof, as I use to do in my other works. I dictated it ex tempore, & it flowed from me by the light of my little lamp, with so great facility, that my tongue outstripped the hand of the writers, and so as that the volubility of my speech, did even over whelm the letters which stole the words out of my mouth. This I have said, to the end that he, who will not pardon my little wit, may excuse me in respect of my little tyme.   

Saint Hierome to Rusticus the Monk, to whom he prescribes a form of living.  
NOTHING is more happy than a Christian, to whom the kingdom of heaven is promised. Nothing is more laborious, than he who is daily in hazard of his life. Nothing is more strong, than he who overcomes the devil; & nothing is more weak, than he who is overcome by the flesh. We have very many examples, on both sides. The thief believes upon the Cross, and instantly deserves to hear; Verily I say to thee, this day thou shalt be with me in Paradise. judas, from the high dignity of Apostolate, slips down into the deep dark pit of destruction; and could not be drawn back from betraying him, as a man, whom he knew to be the son of God, either by the familiarity of eating at the same table, or by the dipping of that morsel of bread, or by the dearnes of the kiss, which was given him. What is meaner, then that Samaritan woman, and yet not only did she believe, and after the having six husbands found one Lord, and knew that Messias at the fountain; whom the people of the Jews knew not, in the Temple; but did also become the author of salvation to many; & whilst the Apostles were buying meat, did refresh him who was hungry and sustain him who was weary. Who was wiser than Solomon, & yet he was besotted by the love of women? Salt is good, and no Sacrifice is received without the aspersion thereof. Whereupon the Apostle prescribes thus. Let your speech be ever seasoned in grace, with salt. If that be infatuated, it is cast forth, & so far doth it lose the dignity of the name it had, that it is not of any use, so much as to a dunghill; whereby yet when it is good, the fields of believers are seasoned, and the barren soil of souls is made fruitful.  
These things I say, O my son Rusticus, to the end that at the first entrance, I may teach you, that you have begun to do great things, & that your endeavours are high, and now that you have trodden upon the incentives, or temptations, of the sprouting and budding of youth, you must climb up to the steps of perfect age. But the way whereby you go is slippery, & you will not reapeso much glory, by obtaining a victory, as ignominy, if you be overcome. My business must not be now to derive the stream of my discourse, through the fields of the virtues; nor must I labour to show you the beauty of several flowers, and what purity the Lillies have, what a bashfulness the Rose possesses, what the purple of Violets doth promise, in that kingdom; and what we may expect from the representation of those glittering gems. For already, by the favour of God, you are holding the plough; Already you have mounted up the house with the Apostle Peter, who thirsting after the jews, was satisfied by the faith of Cornelius, & killed the hunger which was bred in him through their incredulity, by the conversion of the Gentiles; and by that four cornered vessel of the Ghospels which came down from heaven to earth, he was taught, and he learned that all kinds of men might be saved. And again that, which he saw in the form of a most pure white sheet, is carried up on high, and carries up also with it the troop of believers from earth to heaven▪ that the promise of our Lord may be fulfiled. Blessed are the pure of hart, for they shall see God.  
All the matter which I desire to infinuate to you is, that I like an old sea man, being taught by having suffered many ship wracks, taking you now by the hand, may guide you, who are but a new passenger. That is to say, that you may know, upon what shore the Pirate of chastity lies; where the Charybd●… of avarice is, that root of all evil; where those barking Dogs of Scylla are, whereof the Apostle speaks thus: Lest biting one another, you be consumed by one another; and how, when we think ourselves safe in the midst of a calm, we are sometimes over whelmed by the unstable quicksands of vice; & finally that I may declare to you, what venomous beasts are nourished in the desert of this world. They who sail in the red Sea (wherein it is to be wished by us, that the true Phara●… with his army may be drowned) must arrive through many difficulties, and dangers, at the great City. Both sides of the shore are inhabited by wild▪ yea and they most cruel beasts. Men are there ever full of care, and being well armed, do also carry the provision with them of a whole year. All places are full of hidden Rocks, and hard shallowes, in such sort that the skilful Master must keep himself still upon the top of the Ma●…t, and from thence convey his directions, how the ship is to be conducted, and steered. And it is a prosperous voyage, if after the labour of six months, they come to the port of that City, for the place where the Ocean begins to open itself, & and whereby a man doth scarce arrive at the Indies in a whole year, & to the river Ganges, which the Holy Ghost doth mention by the name of Phison and which environs by the name of ●…elath▪ and is said to produce many kinds of odoriferous spices out of that fountain of Paradise, where the Carbuncle & the Emerand is gotten, and those other shining Gems, and those O●…ent pearls, towards which the ambition of great Ladies doth so much aspire, and those mountains of gold, which it is impossible for men to approach, by reason of those Dragons, and other furious Beasts of monstrous bigness, that in fi●… we may see, what kind of guard, covetousness hath gotten for it ●…elfe.  
But to what purpose do I say all this? It is clea●…, that i●… men, who negoti●… the businesse●… of this world, do 〈◊〉 so great labour, that they may ob●…ayne riches, which both are not certain to be gotten, and are certain either to leave us, or to be lost, and they are kept with hazard to the soul, and they are also sought through many dangers; what is that man to do▪ who negotiates the affairs of Christ, & who selling all things, goes in purchase of that most precious pearl; and who, with the substance of his whole estate buys a field, wherein he may find that treasure, which neither the picklock can fingar, nor the violent thief carry away? I know I shall offend many, who will interpret my general discourse against vice, to be a personal reproach to themselves. But in being angry with me, they declare what kind of conscience they have, and they pass thereby a worse judgement upon themselves, then upon me. For I will name no man, nor (by that liberty which the ancient Comedians were wont to take) will I set forth, and sting any individual person. It is the part of prudent men and wo●…men, to hide their disgust, or rather to amend that which they find to be amiss in themselves; and indeed rather to be offended with themselves, then me; and not to cast reproach upon him, who gives them good counsel: who although he were subject to the same crimes which possess them, yet certainly he is the better, in that he is not pleased with vice.  
I hear you have a devout woman to your Mother, a widow of great age, who kept and brought you up from infancy, and that after you had passed your studies in France (which flou●…ish greatly there) she sent you to Rome, not sparing to spend; and enduring the absence of her son, through the hope of future good, that so you might season the plenty, and elegancy of speech, which is gotten in France, by giving it the grave manner of Rome; and how she did not use the spu●…re towards you, but the oridle; which we have also read of the most eloquent men of Greece, who dried up that swelling Asyatike humour of speech, with the fault of Athens, & did cut off with the hook those ●…uxuriant tops of the vines, that so the presses of eloquent might not be stuffed up with the ran●…ke leaves of words, but with solid matter and sense▪ as i●… were will the expression of the ●…uyce of the grape▪ See you reverence her 〈◊〉 your Mother; love▪ her 〈◊〉 your nurse, and exhibit veneration to her, as to a Saint. And do not imitate the example of others, who forsake their own mothers, and desire to be with the mothers of other folks, whose shame is public; since they seek suspected conversations, when they have cloaked them under the names of so pious affection. I know certain women who are now of years ripe enough, who take pleasure in young men, who were bondslaves freed, and who seek spiritual children, & then shortly after (all modesty being destroyed in them) those feigned names of Son and Mother, have broken out into the liberties of man and wife. Some others forsake their sisters when they are virgins, and adhe●…e to widows who are strangers. There are some who do even hate their friends in blood, and are not taken by any natural affection, whose impatience discovers of what mind they are; and so they are capable of no excuse, and they break through all enclosures of modesty, as if they were but cobwebs. You shall see some man well girt, in a course russet coat, and with a long beard, and yet can never get himself out of the company of women, but he dwells with them in the same house, and e●…tes at the same table, and is served by young maids, and enjoys all that which belongs to marriage, saving the only name. But it is not the fault of Christian profession, if an Hypocrite be to bl●…me, but rather it is a confusion to the Gentiles, when they see, that Christians are displeased with those things, which are unpleasing to all good men.  
But you, if you mean, not only to seem to be a Monk, have care, I say, not of your temporal estate (by the renunciation whereof you have begun to be what now you are) but of your soul. Let your mean clothes, be the index of a fair mind in you. Let your course▪ coat show your contempt of the world; but so, as that your mind do not swell, and that your habit and your speech differ not from one an other. Let not him seek the regalo of Baths, who desires to quench the heat of flesh and blood by the coolness of fasting. Which fasts must b●… also moderate, least being excessive, they grow to weaken the stomach; and so requiring a mo●…e liberal refection, they break out into cruditi●…, which are the breede●…s of ●…st. ●… sparing, and temperate diet is profitable both to body & soul. Look so upon your Mother, as that by occasion thereof, you grow not to behold other women, whose countenance may stick close to your hart; & so it may receive an inward wound. Make account that the maids who serve her, are so many snares which are laid for you, because how much more their condition is mean, so much more easy is the mischief. And john the Baptist had a holy Mother, & he was the son of a Bishop, yet would he not be won, either by the love of that Mother, or by the wealth of his Father, to live in their house, to the danger of his Chastity. In the desert he lived, & having eyes which desired to behold Christ, he vouchsafed not to look upon any thing else. His garment was course, his girdle made of hair, his food locusts and wild honey; all which did carry proportion to virtue and chastity. The sons of the Prophets (whom we find in the old Testament to have been Monks) did build themselves little houses near the waters of jordan, and forsaking the crowds of Cities, did live upon meal, and wild herbs. As long as you are in your own conntry, have you a cell which may be a paradise to you. Gather sundry fruits of scripture, let those be your delights, and let them enjoy your embracements. If your eye, your foot, or your hand endanger you, throw it away. Spare none, that you may be good to your own soul: He (saith our Lord) who looks upon a woman in the way of con●…upiscence, hath already been unclean with her in his hart. Who will vaunt himself to have a chaste hart? The stars are not clean in the sight of our Lord, and how much less are men clean, whose very life is a temptation? Woe be to us, who as often as we have impure desires, so often do we commit fornication. My sword (saith he) is inebriated in heaven; and much more on earth, which breeds thorns, and brambles. That Vessel of election, whose mouth did sound forth Christ, doth macerate his body, and makes it subject to servitude, and yet he finds, that the natural heat of his flesh, doth so resist his mind, that he was forced to that, to which he had no mind; & to cry out, as suffering violence, and to say: Miserable man that I am, who shall deliver me from the body of this death? And do you think that you can pass through, without any fall, or wound, vnl●…s you keep your hart with a most strait custody, and 〈◊〉, you say with our Saviour: My mother and my brethren, 〈◊〉 they who do the will of my Father. Such cruelty is piety. O●…rather what can savour of more piety, then that a holy Mother should keep her son holy? She also desires, that you may live, and that she may not see you for a time, to the end that she may ever see you with Christ. Anna brought forth Sa●…ll, not for herself, but for the Tabernacle. The sons of I●…nadah, who drunk neither wine, nor any other thing which could inebriate, who dwelled in Tents, and had no other places to rest in, then where the night laid hold upon them, are said in the Psalm to have been the first, who sustained captivity and were constrained to enter into Cities by the Army of Cal●…ans, which overran judea. Let others consider what they will resolve, for every man abounds in his own sense. To me a town is a prison, and a solitude is a Paradise. Why should we desire the frequent concourse of men in towns, who are already said to be single? Moses, that he might govern the people of the jews, was instructed forty years in the Wilderness: from being a pastor of sheep, he grew to be a pastor of men. The Apostles from fishing the lake of Genesereth, passed on to fish for men. Having then their Father, their net, and their ship, they followed our Lord; they left all things outright, they daily carried their▪ cross, without so much as a stick in their hands. This I have said, that if you be tickled with desire of being ordained Priest, you first may learn what you are to teach, and may offer a reasonable sacrifice to Christ, that you esteem not yourself to be an old soldier, before you have first carried arms, and that you be not sooner a Master, than a scholar.  
It belongs not to my poorness, and small capacity to judge of Priests, or to speak any thing of ill odour, concerning such as minister to the Churches. Let them hold their degr●…e and rank to which you also arrive; that book which I wrote to Nepotian●…s, will be able to teach you how you are to live therein. We do now but consider as it were the cradle and conditions of that Monk, who being instructed from his youth in liberal sciences, hath laid the yoke of Christ upon his neck.  
And first it is to be considered, whether you were best live in the Monastery alone, or in the company of others. For my part, I shall like well that you have the society of holy men: ●…hat you do not teach yourself, nor enter upon that way without a guide, which you never knew; for so you may decline either to one hand or other, and be subject to error: and that you may not walk either faster, or slower, then is fit; lest either running, you be weary, or loitering you be sleepy. In solitude pride creeps on a pace; and if a man grow to fast a little, and then see none but himself, he will think he is some body; and forgetting both whence, and to what end he came, his hart wanders within, and his tongue without: He judges the servant of an other, against the Apostles mind; he reaches ●…orth his hand as far as gluttony bids him; he sleeps as much as he will; he fears no man; he doth what he lists; he thinks all men to be his inferiors; and is oftener in Cities, then in his Cell. And yet when he finds himself among others of his own profession, he takes upon him to be so maidenly, as if the crowd of the streets pressed him to death. But what? Do we reprehend a solitary life? No, for we have often praised it. But we desire that such men may go out from the discipline of Monasteries, as the hard lessons of the wilderness may not fright, they who have given a long allowable testimony of their convesation, who made themselves the lowest and least of all, and so grew to be the greatest; who have not been vanquished either by eating, or abstaining; who rejoice in poverty; whose habit, speech, countenance, gate, is the very doctrine of piety; who know not how, after the custom of some fon●… people, to devose certain fantastical battles of Devils, as if they were fight against them; that so they may grow to be wondered at, by the ignorant vulgar, and make some commodity thereby. We saw lately, and we lamented, that the goods of Croesus were found upon the death of a certain man, & that the alms of the City, which had been gathered to the use of the poor, was left by him to his posterity, and stock. Then did the iron, which had lain hide in the bottom, swim upon the top of the water; & the bitterness of My●…h was seen to be among the palms. Nor is this strange: for he had such a companion, and such a Master, as made his riches grow out of the hunger of poor men; and the alms which had been left to miserable persons, he reserved for his own misery. For at last, their cry reached to heaven, and did so overcome the most patient ears of God, that an Angel Nabal Carmelo was sent, who said: Thou fool this night shall they take thy soul from thee, & the goods which thou hast provided, whose shall they be? I would not therefore, upon the reasons which I have declared already, that you should dwell with your Mother; & especially, lest when she offers you delicate fare, you should either make her sad by refusing it, or add oil to your own fire, if you accept it. And lest also, among those many women, you should see somewhat by day, which you might think upon by night. Let your book be never laid out of your hands, and from under your eyes. Learn the Psalter, word for word. Pray without intermission; have a watchful mind, and such a one as may notlye open to vain thoughts. Let both your body and soul strive towards our Lord. Overcome anger with patience; love the knowledge of Scripture, and you will not love the vices of the flesh. Let not your mind attend to the variety of perturbations, which, if they find a resting place in your hart, will grow to exercise dominion over you, and bring you at last▪ to any grievous sin. Be still doing somewhat, that the Devil may ever find you employed. If the Apostles, who might have lived upon the Gospel, laboured with their hands lest they should overcharge others, and gave alms to them, from whom they might have reaped carnal things for their spiritual, why should not you provide those things, which are fit for your own use? Either make some baskets of reeds, or else of small wicker; let the ground be raked, and the garden bed's divided by some strait line; into which as soon as you have cast the seed of Kitchen herbs, and other plants be set in order, the springing waters may be brought, and you may sit by, as if you did even see the contents of those most excellent verses,  

The water on the ●…row of that steep passage plays.  
Which falling on the p●…bles, a soft noise doth raise,  
And by th●…se lively springs, the Sunne-burnt fields alleys.   
Let your unfruitful tree either be inoculated or ingraffed, t'has so in a small time, you may eat the savoury fruit of your labours. Take order to make Bee-hives, to which▪ the Proverbes of Solomon send you; and learn in those little bodies, the order both of Monastical, and Monarchical discipline. Knit nets for taking of fish, and write also somewhat, that bot●… your body may get food, and your mind may be filled with reading. The lazy person contents himself with bare desires. The Monasteries of Egypt have this custom, that they admit of no man, who will not use corporal labour; and that, not so much for the necessity of corporal food, as for the good of the soul. Let not your mind wander up and down in pernitiou●… cogitations, nor be like to fornicating Jerusalem, which parts her feet to all corners. When I was a young man, and when the deserts of solitude compassed me in, I was not able to endure the incentives of vice, and the ardour of my nature, which though I ●…amed with often fasting, yet my mind would be boiling up in other thoughts. For the subduing whereof I committed myself to one, who of a ●…ew was become a Christian; and I made myself subject to his discipline, to the end, that after I had passed by the sharpness of Quintilian, the easy flowing of Cicer●…, the grave style of Fronto, and the smoothness of Pl●…y, I might begin to study the Alphabet, and meditate up on these hissing, and broken-winded words. What labour i●… cost me, what difficulty I endured, how often I despaired, how often I ceased, and how I began again with a desire and strife to learn, both my conscience, who felt it, is the witness, and so is theirs also, who lived with me. And I thank our Lord, that now I gather sweet fruit from the bitter seed of those studies.  
I will tell you also of another thing, which I saw in Egypt There was a young man, a Grecian, in the Monastery, who neither by abstinence of diet, nor by any abundance of the pains he took, was able to extinguish the flame of flesh and blood. This man being thus in danger, the Father of the Monastery did preserve by this device. He commanded a certain grave person of the company, that he should haunt the other, wi●…h brabbles and reproaches, in such sort, that after the injury was offered, that other might be the first, who also made complaint. The witnesses being called, did testify in his behalf, who had done the wrong. The other would weep against that lie, but no man was found who would believe the truth; only the Father would subtly come in to his defence, that so the brother might not be swallowed up by too excessive grief. What shall I say more? There passed a year after this manner. Upon the ending whereof, the young man being interrogated about his former thoughts, whether yet they ●…gaue him any trouble? Father, saith he, I have much ado to live, and should I have a mind to fornication? If this man had been alone, by what means would he have been able to overcome. The Philosophers of this world are wont to drive away an old love, with a new, like one nail with another: which the seven Persian Princes did to King Assuerus, that the concupiscence which he had towards Queen Vasthi, might be moderated by the love of other Virgins. They cure one vice and sin by another; but we conquer vice by the love of virtue: Decline, saith he, from evil, & d●… good; Seek peace and pursue it. Unless we hate evil, we cannot love that which is good: or rather we must do good, that we may decline from evil; we must seek peace, that we may fly from war. Nor doth it suffice us to seek it, unless we follow it with all endeavour, when it is found; for it is still flying from us; but being obtained, it exceeds all imagination, and God holds his habitation therein according to that of the Prophet, And his place is in peace. And it is elegantly said, that Peace is persecuted, according to that of the Apostle, Persecuting bospitality. For we must not invite men with a sleight and complemental kind of speech, and (as I may say) from the teeth outward, but we must hold them fast, with the whole affection of our mind, as persons who after a compendious manner come to make us rich.  
No art is learned without a Master. Even dumb creatures, and the herds of wild beasts, follow their leaders. The Bees have their Princes: Cranes follow one of the flock after a kind of learned manner. There is but one Emperor, and one supreme judge of a Province. Rome as soon as it was built, could not endure two brothers together, for Kings; and so it was consecrared in parricide. Esau and jacob, fought battles in the womb of Rebecca. Every Church hath one Bishop, one Archpriest, and every Ecclesiastical order relies upon his own governors. In a Ship, there is one man who steers; in a house, one Lord; and the Word comes but from one person, how great soever the Army be.  
And that I may not make my Reader weary by repetitions, my whole speech tends but to this, that I may teach you, that you are not to be committed to the government of your own will; but that you must live in the Monastery, under the discipline of one Father; and in the conversation of many, that you may learn humility of one, & patience of another: one man may teach you silence, another meekness. Do not that which you desire; eat that which you are bidden; cloth yourself with that which they offer; perform the task, which is imposed; be subject to him, to whom you desire not to be subject; come weary to your bed, so that you may sleep even as you go; and as soon as you are sleeping sound, be compelled to rise. Recite the Psalms in your turn; wherein, not the sweetness of your voice, but the pious affection of your mind is sought by the Apostle, saying: I will sing with the spirit; and I will also sing with the mind▪ and, singing to our Lord in your hearts; for he had heard that it was thus commanded, sing wisely. Serve your brethren; wash the feet of strangers; be silent when you suffer wrong; fear the chief Father of the Monastery, as you would do your Lord, and love him as your Father. Believe that whatsoever he commands is good for you, and judge not the direction of your Superiors; you, whose office it is to obey, and to execute the orders which are given, according to Moses: Harken Israel, and hold thy peace Having so great things to think of, you will not be at leisure for idle thoughts; and when you pass from one thing to another, and when the later action follows the former, your mind will be employed upon that alone, which you are bound to do. I have known some, who after they renounced the world, not in their deeds▪, but in their clothes, and words, made yet no change in their conversation. Their estate or fortune was rather augmented, then diminished. They used the ministry of the same servants, & kept the same state at their table; in a plate of glass, or earth they eat gold; & being hemmed in with swarms of servants▪ they yet will needs take the name of being solitary upon them. They who are of the poorer sort, and of weak fortune, and seem to themselves to be shrewd Scholars, walk forth in public, like as many Pageants, that they may exercise their snarling kind of eloquence. Others s●…rugging up their shoulders, and chattering I know not what, within themselves, & fixing their eyes firmly upon the ground, meditate deeply upon certain swelling words; and if they had but a crier, you would swear the Perfect were passing by. There are some, who by a certain humour, to which they take, & by the immoderate fasts, which they use, and by the weariness of solitude, & much reading (whilst day and night they make a noise in their own ears) grow into such a kind of melancholy, that they have more need of Hypocrates his medecines, than my admonition. Many cannot forbear their ancient arts, and negotiations; and changing the names of their broker, they still exercise the same traffic; not seeking food, and clothing, according to the Apostles, but aspiring to improve their states, more than worldly men. Heretofore this rage of sellers was repressed by those Aediles, whom the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor was sin so unpunished then, as now it is. For now, under the title of Religion, unjust huddling gains are exercised, and the honour of the name of Christian, is rather deceiving, then deceived. And (which is a shame to be said; but there is no remedy, that so at last we may blush at our own shame) when we stretch our hands forth publicly, we hide the gold within our clothes, and against the opinion of all men, we die rich with full bags, who lived in the estimation of being poor.  
Neither must you be lead away, by the multitude of sinners, or be solicited by the troop of such as are in the way to perdition, nor think thus within yourself. What? Shall therefore all they be damned, who dwell in Cities? Behold, they enjoy their fortunes, they serve in Churches, they frequent the Baths, they refuse not odoriferous ointments▪ and yet they are celebrated in the mouths of all men. To this I answered before, and now I answer briefly again, that in this present work, I speak not of Priests, but I instruct a Monk. Priest are holy, and every profession is laudable. Do you therefore so proceed, and live in the Monastery, that you may deserve to be a Priest, that you may not defile your youth with the least spot; that you may pass on to the Altar of Christ, as a virgin would do from her bed, chamber; that you have a good repututation from abroad, and that women may know you by name, but not know you by sight. When you come to a perfect man's estate, if your life be answerable, and either the people, or the Bishop of the City make choice of you, into the clergy, do you those things, which belong to a Priest, and let the best Priests be your pattern. For in all conditions and estates, the worst are mingled with the best. Do not start forth to write suddenly, and be not carried away with light madness. Be long in learning that, which you may teach. Do not believe them who praise you, or rather do not lend your ear to them who scoff at you. For when they shall have stroked you with flattery, and put you after a sort out of your wits; if you look suddenly back over the shoulder, you shall see them either stretch out their necks at you, like so many storks, or move the ears of an Ass, which they have framed with their fingers, or thrust out their tongues at you, as if it were at some panting Dog.  
Detract from no man, nor conceive yourself to be therefore a Saint, for tearing other men in pieces. We accuse others oftentym●…s for that which we also do, and we inveigh against those vices; they who are dumb, giving sentence against us who are eloquent. Grunnius stalked on toward his speech, with the pace of a Tortoise, and by certain pauses would be hardly able to speak a few words, so that you would rather think he swallowed, then spoke; and yet when he had laid a heap of his books abroad upon the table, and had composed his face to severity, and had contracted his nose, and cast his forehead into a frown, he would snap with two of his fingers bespeaking the attention of his Auditors by that sign, & then would be power out mere toys by heaps, and declaim against all the world; and you would say he were Longinus of Crete, and the Censor of the roman eloquence; he would tax whom he listed, & expel them from the Senate of Doctors. But this man being well moneyed, gave men more contentment át the dinners he made. Nor was it any marvel, that he who was wont to inveigle many, would proceed in public with a crowd of clamorous para●…ites round about him; and indeed he was a Nero in substance, and yet a Plato in show. He was all ambiguous, as being framed of several yea and even contrary natures. You would say that he were some monster, or new beast, devised according to that of the Poet. The first part hath of the Lion, the last of the Dragon, and the middle part is a very Chimaera. Never visit you any such men as these, nor apply yourself to them, Nor let your hart decline to the words of malice, nor do you hear these words: Sitting down thou spakest against thy brother, and thou laidest a scandal before the sons of thy Mother. And again. Sons of men, their teeth are weapons, and arrows. And elsewhere: Their speech is more supple than oil, and yet they are darts withal. And more clearly in Ecclesiastes▪ As the serpent bites secretly; so doth he, who detracts privately from his brother.  
But you will say, I detract not: but if others do, how can I help it? We pretend these things, for the excuse of our sins. Christ is not to be overreached by tricks. It is no sentence of mine, but of the Apostles: Be not deceived, God is not ●…nocked. He looks into the hart; we look but upon the face. Solomon saith in the Proverbs: A Northern wind scatters the clouds; and so doth a sad countenance, detracting tongues. For as an Arrow, if it be shot against a hard object, doth oftentimes return up on him, who sent it forth, and wounds him that wounded it; and that is then fulfiled; They are made as a crooked Bow to me. And elsewhere; He who throws a stone upon high, it shall return upon his own head: So the detractor, when he sees that the face of his hearer is sad (or rather of him who should not be his heare●…, but the stopper of his ears, lest he chance to hear the judgement of blood) is presently put to silence, his countenance grows pale, his lips will not part, his mouth is dried. Whereupon the same Wise man saith: Do not mingle thyself with detractors, for suddenly their perdition will arrive, and who knows the ruin of them both. That is it to say, both of the speaker, and of the hearer. Truth seeks no corners, nor doth it desire any whisperers. It is said to Timothy: Be not easy in receiving an accusation against a Priest. But if indeed he sin, reprove him publicly, that others also may be afraid. You must not be light in believing any thing of a man in years, who is also defended by the fame of his former life, and who receives the honour of any eminent title. But because we are men, and sometimes we dishonour our mature years by falling into the errors of children: therefore if thou wilt correct me, when I offend, reprove me publicly, and only do not bite me behind my back. The just man will correct, and reprove me in mercy, but let not the oil of the sinner bedaube my head, And our Lord cries out by Isais: O my people, they who say you are happy, seduce you, and supplant your steps. For what doth it profit me, that thou relate my faults to others, if whilst I know nothing of the matter, thou woundest another with my sin, or rather with thine own detractions, and when thou makest haste to recount it to all the world, thou speakest it so to every one, as if thou hadst not said it to any other. This is not to reform me, but to humour thyself in thine own sin. Our Lord commands that sinners should be secretly admonished face to face, or else before witness; & if they refuse to obey, that account should then be given of it, to the Church; and that if they would be obstinate in doing ill, they should be held for Publicans, and Pagans.  
I have been the more express in this, to the end I may free my young man from the itch both of ears, and tongue, and that so being regenerate in Christ, I may exhibit him without wrinkle or spot, like a modest virgin who is chaste, both in body and mind. Lest else, he should glory in the only name he bears, and then his lamp being extinguished, for lack of the oil of good works, he should be excluded by the spouse. You have there, the most holy and learned Bishop Proculus, who will excel these letters of ours, with his admonitions, by word of mouth; and will direct your course, by his daily directions; and not suffer you, by declining on either hand, to forsake the King's high way. Israel hastening to the land of repromision, assures him that he will go. And I pray God, that voice of the Church may be heard, O Lord grant us peace, for thou hast given us all thinge●…. God grant that our renouncing the world, bean act of our will, and not of necessity; and that our poverty being desired by us, may have glory; and not that being imposed, it may give torment. But after the rate of the miseries of these times, and the swords which are every where unsheathed, he is rich enough, who hath bread to eat; he is but too powerful, who is not constrained to be a slave. Holy Exuperiu●… the Bishop of Tolosa, the imitator of that widow of Sarep●…a, feeds others, though himself be hungry; and having his face pale with fasting, he is tormented with the hunger of others; & hath bestowed his whole substance upon the bowels of Christ. There is nothing richer than this man, who carries the body of our Lord, in a basket made of little twigs; & his blood in a glass; who hath cast avarice out of the Temple; & without any whip or reproof, hath overthrown the chairs of them, that sold doves (that is to say, the gifts of the holy Ghost) and the tables of riches; and hath dispersed the money of the changers, That the house of God may be called the house of prayer▪ and not a den of thieves. Follow the steps of this man close at hand, and of the rest who are in virtue like him, whom Priesthood makes humbler, and poorer, than he was before. If you desire to be perfect, go with Abraham out of your own country, and from your kindred, and go forward, without so much as knowing whither. If you have an estate sell it, and give it to the poor; if you have none, you are already rid of a great deal of trouble. Be naked in following Christ, who is nacked. It is heavy, it is high, it is hard, but the rewards are great.   

S. Hierome against Vigilantius the Heretic.  
THERE are many Monsters brought forth in the world. Centaurs and Sirens, Harpies, and other prodigious birds are mentioned in Esay▪ Leviathan and Behemoth are described by job, in a mystical kind of language. The Poets in their fables speak of Cerberus, and the Stymphalideses, the Boar of Erymanthus, the Nemaean Lion, the Ch●…maera, and the Hydra of many heads▪ Virgil describes Cacus; and the countries of Spain, have showed us, that three form Geryon. France alone hath brought no Monsters, but hath ever abounded with most valiant, and most eloquent men. Only Vigilantius is suddenly start up, who more truly may be called Dormitantius, since he fights with his impur spirit, against the spirit of Christ; and, Denies that veneration is to be exhibited to the tombs of Martyrs. He saith also; That Vigils are to be condemned; that Allelluia is never to be sung but at Easter; That Continency is heresy; and chastity but a seminary of lust. And as Euphorbus is said to have been revived in Pythagoras; so is the wicked mind of jovinian risen up again in this man: so that we are constrained to answer to the sleights and subtleties of the Devil, in the person both of that man, and this, to whom it may be justly said, O thou wicked seed prepare thy children to be slain, by the sins of thy Father. The former man being condemned by the authority of the Church of Rome, is not so properly to be said to have given up his Ghost, as to have cast it out in the midst Pheasants, & Swine's flesh; but this Tavern▪ keeper of Callagura, who by nickename, in respect of the town where he was borne, was called the dumb Qui●…tilian, sophisticates his wine with water; and out of the stock of that ancient fraud, he stri●…es to mingle the poison of his perfidious doctrine with the Catholic faith, to impugn virginity, to hate chastity; and at the full table of secular persons, to declaim against the fasting of Saints, whilst himself is playing the Philosopher, among his cups; and feeding licorishly upon 〈◊〉 cakes, he will needs be stroked with the sweet fing of Psalms. In such sort as that, in the midst of his banquets, he voutchsafes not to hear any other songs then of David, Idithus, Asaph▪ and the son of Chorah. These things do I utter with a sad and gri●…ued mind. not being able to contain myself, nor to pass by the i●…iuries, which are done to the Apostles and Martyrs, with a dea●…●…eare. O unspeakable abuse●… he is said to have found Bishops, who are partakers with him of his crime; if they may be called Bishops, who ordain no Deacons, but such as first have married wives; not believing that any unmarried man can be ch●…st; and showing thereby how holily themselves live, who suspectiall men of ill; and unless they see that Priests have wives with great bellies, and that their children be crying in their Mother's arms, they give them not the sacraments of Christ.  
But what shall then become of the Oriental Churches? What of the Churches of Egypt, & of the Sea Apostolic? which receive men to Priesthood, either before they are married, or when then are widows; or if still they have wives, yet they leave to do the part of husbands. But this hath Dormitantius taught, releasing the raynes to lust, and doubling by his exhortations, that ardour of flesh and blood, which usually boyles up in youth, or rather quenching it, by the the carnal knowledge of women. That so now, there may be nothing, wherein we differ from horses, and swine, and such brute beasts, of whom it is written. They run towards women as horses, which are mad with lust do to their kind; and every man goeth even neighing after his neighbour's wife. This is that which the Holy Ghost saith by David, Do not grow like the horse and mule, in whom there is no understanding. And again he saith of Dormitantius, and his companions, Keep in, with the bridle and bit, the jaws of them who draw not near to thee. But now it is time, that setting down his own words, we procure to make them a particular answer. For it is possible, otherwise, that some malign interpreter, or other, will again allege, that myself have devised matter to which I may answer with a Rhetorical kind of declamation, like that which I wrote into France to the Mother and Daughter, who were in discord. The holy Priests Riparius, and Desiderius are the occasions of this Epistle, for they write that their Parishes were infected by the neighbourhood of this man; and by our brother Sesinnius, they have sent us those books, which snorting upon a surfeit, he hath vomited out. And these men affirm, that many are found, who favouring the vices of his life, are content to hear the blasphemies of his doctrine. The man is ignorant both in knowledge and words, he is of ungrateful speech, and who cannot so much as defend a truth: but yet in regard of worldly men, and poor women who go loaden with their sins, and who are ever learning, and never arrive ●…o the knowledge of the truth, I will make answer to his trash, in this one single sitting up at night, lest otherwise I might seem to despise the letrers of those holy men, who have entreated me to do thus much.  
But this man follows the kind of which he comes, as being descended from murdering thieves, and from a people made up of many nations; Whom Cneius Pompeius (having conquered Spain, and hastening to celebrate his triumph) thrust down from the top of the Pyrenean hills, and gathered them together into one town, whereupon the City was called by no other name, but of Conuenae, that is to say of People gathered together. Thus far doth he reach now, in exercising murdering thefts upon the Church of God, and descending from the Vectonians, the Arabatians, and Cel●…iberians he overrunnes the Churches of France; not carrying in his hand the ensign of Christ, but the standard of the Devil. Pompey did the same in the Eastern parts also. And the Cilician, and Isaurian Pirates, & murdering thieves, being overcome, he built a City for them between Cilicia, and Isauria, bearing his own name. But that City doth still live under the laws of their forefathers, and no Dormitantius is sprung up there. The Countries of France have a domestical enemy, and now they see a man of a troubled brain, and fit to be bound up, as Hipocrates directed that mad men should be, having a seat in the Church, and among other words of blasphemy delivering also these; To what purpose is it for thee, with so great respect, not only to honour, but to adore also, that (I know not what I should call it) which thou worshippest in that little portable viol. And again in the same book; Why dost thou adoringly kiss that dust, wrapped up in a little cloth. And afterward; We see that almost after the manner of the Gentiles, it is introduced into our Churches, under the pretence of Religion, to light huge heaps of waxen tapers; and every where they kiss, and adore I know not what little dust in a little viol, wrapped about in some precious linen clothe Such men as these do doubtless impart great honour to the most blessed Martyrs in thinking that they may be illustrated by those most base wax lights, whom the Lamb, who is in the midst of the Throne doth illuminate, with the whole brightness of his Majesty.  
But who, O you mad headed man. Did ever adore the Martyrs? Who thought that a man was God? Did not Paul and Barnabas, when they were thought by the Lycaonians to be jupiter, and Mercury, and had a mind to offer them sacrifice, tear their garments, and declare that they were but men? Not but that they were better than jupiter or Mercury, who were dead long before; but because, under the error of Paganism, the honour which was due to God, was deferred to them. This we also read of Peter, who when Cornelius desired to adore him, raised him up by the hand, & said; Rise up, for I am also a man. And dare you say, That same, I know not what, which you worship in that little viol to be carried up and down? What is that thing which you call by the name of I know not what? I would fain understand what you mean by it. Speak plainly that you may with perfect liberty blaspheme, That same I know not what kind of little dust, in that little viol, wrapped about with a precious linen cloth.  
He is grieved that the Relics of Martyrs are preciously covered, and wrapped up, and that they are not folded in clouts, or course hair clouths, or cast in fine into some dunghill, that so Vigilantius alone, being drunk a sleep, might be adored. So that belike we commit sacrilege when we go into the temple of the Apostles. Constantine the Emperor was also sacrilegious, who transferred the holy Relics of Andrew, Luke and Timothy to Constantinople; at the presence of which Relics, the Devils roar, and the Inhabiters of Vigilantius confess, that they feel the presence thereof. Yea and Augustus Arcadius, is not only to be accounted sacrilegious, but a so●… also, who hath carried a thing most base, and even loose ashes in silk, and in a case of gold. The people of all Churches must be also fools, who went to meet those holy Relics, and entertained them with so much joy, as if they had beheld the Prophet present, & living with them, in such sort, as that the swarms of people, did even reach from Palestine to Chalcedon, and did sound forth the praise of Christ with one voice. Belike they adored Samuel, & not Christ whose, Priest & Prophet Samuel was. You think he is dead, and therefore you blaspheme. But read the Gospel. The God of Abraham, the God of Isaac, the God of jacob, is not the God of the dead but of the living. If therefore they be alive, they are shut up, belike according to your opinion, in some honest prison. For you say, that the souls of the Apostles, and Martyrs, are in ●…he bosom of Abraham, or in a place of reposc, and ease, or under the Altar of God, and that they cannot be present at their tombs, and where else they will. So that belike they are endued with the dignity of Senators, who are not condemned to be kept in some abominable prison; but shut up in some honest and free custody, in the fortunate Lands, and Elysian fields.  
But will you prescribe a law for God? Will you tie up the Apostles in chains, in such sort as that they shall be kept in prison, till the day of judgement, and not be with their Lord; they of whom it is written, They follow the Lamb wheresoever he goes? If therefore the Lamb be every where, they also who are with the Lamb, are to be believed to be every where. And if Lucifer, & the rest of the Devils wander over the whole world, and by their too excessive swiftness, be every where at hand, shall Martyrs after the effusion of their blood, be shut up in a chest, and not be able to go forth?  
You say further in your book, that whilst we live, we may pray mutually for one another; but after we shall be dead the prayer of no one is to be heard 〈◊〉 another, especially since Martyrs, desiring the revenge of their blood were not able to obtain it.  
But if the Apostles and Martyrs, being yet living in these mortal▪ bodies, might pray for others, when still they ought to be solicitous for themselves; how much more can they do it after they have obtained their crowns, their victories, & triumphs? That one man Moses, obtained pardon of God for six hundred thousand armed men: and Steven the imitator of our Lord, and the first Martyr of Christ, begs favour for his persecuters; and shall they be of less power when they have begun to be with Christ? Paul the Apostle affirms, that two hundred seventy six men's lives were saved in the ship at his suit, and when being dissolved, he shall be with Christ, shall his mouth be stopped, and shall he not dare to speak a word for them, who through the whole world did believe, upon his preaching the Gospel? And shall Vigilantius this living dog, be better than that dead Lion? I might rightly allege this out of Ecclesiastes, if I should confess that Paul were dead in spirit, but Saints in fine are not said to be dead, but to be sleeping. Whereupon Lazarus, who was to rise again, was said to sleep; and the Apostle forbids the Thessalonians to be afflicted for such a●… sleep. But you sleep even when you wake, and you write when you sleep; & you propound to me an Apocryphal book, which is read by you, and such as you are, under the name of Esdras, where it is written that after death, no one must dare to pray for any other, which book I never read. For to what purpose should I take that book in hand, which the Church doth not receive? Unless perhaps you will produce Balsamus to me, and Barbelus, and the treasure of Manich●…us, and the ridiculous name of Leusibora; and because you dwell at the foot of the Pirenean mountains, and are a neighbour to Spain, you advance those incredible monsters of opinion which were vented by Basilides, that most ancient, but ignorant, unskilful Heretic; & you propound, that which was condemned, by the authority of the whole world. For in your little Commentary, you take a testimony out of Solomon, as if it made for you; which, Solomon indeed never wrote: to the end that, as you had then another Esdras, so now you may have another Solomon. And if you will, go read those feigned Revelations of all the patriarchs and Prophets; and when you shall have learned them, you may sing them in the weaving houses of women; or rather propound them to be read in your taverns: that so by means of these babbles, you may the more easily provoke the unlearned vulgar to drink hard.  
But as for tapers of wax, we light them not in clear day, as you idly slander us; but to the end, that by this comfort, we may temper the darkness of the night, and that we may watch by light, lest otherwise being blind, we should sleep in darkness like you. And if any either through the unskillfullnes, of simplicity of secular men, or yet of devout women (of whom we may truly say, I confess they have the zeal of God, but not according to knowledge) do this for the honour of Martyrs, what are you the worse for that? The Apostles did also, long ago, complain that a precious ointment was cast away, but they were reproved by the voice of our Lord. For neither did Christ need that ointment, nor the Martyrs this light of tapers; and yet that woman did that in honour of Christ, and the de●…otion of her mind was accepted. And whosoever light tapers, have their reward according to their faith, as the Apostle saith Every one abounds in his own sense. But do you call such persons as these, Idolaters? I deny not, but that all we, who believe in Christ, came from the error of Idolatry: for we are not Christians by generation, but by regeneration. And belike, because we once worshipped Idols, we should not now worship God, lest we may seem to exhibit the same honour to him: which formerly we exhibited to Idols. That was done to Idols and therefore it was to be detested; but this is done to Martyrs, and therefore it is to be received. But abstracting from Martyr's Relics, there are tapers lighted, through all the Churches of the East, when the Gospel is to be read; how brightly soever the Sun then shine. Not forsooth to drive away darkness, but to declare our joy by that testimony. Whereupon those evangelical Virgins have their lamps ever lighted. And it is said to the Apostles: Let your loins be girt, & your lamps burning in your hands. And of john Baptist it was said; that He was a lamp which did both burn and shine, that under the type of visible light, the other light might be showed, whereof we read in the Psalm, Thy word, O Lord, is a lantern to my feet, and a light to my steps.  
So that the Bishop of Rome doth ill, who over the bones of the dead men, Peter and Paul (which according to our belief are venerable, and according to you are vile poor ●…usi) doth offer sacrifices to our Lord, and holds their tombs to be the Altars of Christ. And not only he of one City, but the Bishops of the whole world err, who contemning this Taverne-keeper Vigilantius, enter into the Churches of these dead men, wherein this most base dust, and I know not what kind of ashes, lies wrapped up in linen, that itself being defiled, may defile all things else; and which are like those Pharisaical sepulchers, exteriorly adorned, when within, the ashes being impure according to you, all other things may be also unsavoury and impure. And then casting up that base uncleanness out of the profound hell of your stomach, you dare say thus, Therefore belike the souls of Martyrs love their ashes, and hover about them, and are ever present with them; lest perhaps if some petitioner might come thither, they should not be able to hear them, if themselves were absent.  
O prodigious Monster, fit to be posted away into the ●…urdest root of the whole earth! you scoff at the Relics of Martyrs, & together with Eunomius the author of this heresy, you procure to cast a scandal upon the Churches of Christ▪ Nor are you frighted by finding yourself in such company as that; & you speak those very things against us, which he spoke against the Church. For none of his followers will go the Churches of the Apostles, and Martyrs; that forsooth they may adore the dead Eunomius, whose books they esteem to be of more authority than the gospels; and in him they hold the light of truth to be▪ as other heresies affirmed, that the holy Ghost came into Montanus, yea and they say, that Manichaeus is that very holy Ghost. That most learned man Tertullian (that you may not vaunt yourself to be the first finder out of this wickedness) writes against this heresy of yours, which broke out long ago against the Church, an excellent book, which he termed Scorpiacum, upon a most just reason; because by a circling kind of wound, that Heretic spread his poison upon the body of the Church, by that heresy, which anciently was called of Cain, and which sleeping, or rather lying buried a long time, is now by Dormitantius raised to life. It is a marvel, you say not, that Martyrdoms are not to be endured, because God doth not seek the blood of so much as goats, or bulls, and much less will he require that of men. Which when you shall have said, yea although you shall not say it, you shall be so accounted of, as if you said it. For he who affirms, that the Relics of Martyrs are to be trodden on; forbids that blood to be shed, which is vnwor●…hy of any honour.  
Concerning Vigils, and sitting up at night, which are often to be celebrated in Martyrs Churches, I have given a brief answer in another Epistle, which I wrote almost two years since, to Riparius the holy Priest If therefore you think that they are to rejected, lest otherwise we may seem to celebrate many several Easters; and that we keep not solemn Vigils at the end of every year: by the same reason no sacrifices should be offered to Christ upon the Sundays, lest we should seem to celebrate the Easter of the Resurrection of our Lord often; & so we should not have one Easter, but many. Now that abuse and fault, which is many times committed in the night, between young men, and the basest sort of women, is not to be imputed to devout persons; because some such thing is many times found to be committed, even in th●… Vigil the Easter; but now the fault of few, must not prejudice this Act of Religion; For even without Vigils, men may commit that sin, either in their own or others houses. The treason of judas, destroyed not the faith of the Apostles, and so the ill Vigils of others, must not destroy our Vigils; but rather let them be constrained to watch to chastity, who sleep to lust. For that which was good being done once, cannot be evil, if it be done often. And if it be culpable through any fault, it is not culpable because it was done often, but because it was done at all. Let us not therefore, belike, watch at Easter, lest the long entertained desire of some adulterer, may chance to be fulfiled then, lest the wife find occasion of committing sin; lest she exempt herself, from being shut up by her husband's key. Whatsoever is rare, is so much the more ardently desired.  
I cannot run over all those particulars, which are mentioned in the letters of those holy Priests; but some I will produce out of his own books. He frames arguments against those wonders, and miracles, which are wrought in Martyrs Churches, and he saith, they are good for unbelievers, but not ●…or believers. As if now the question were, for whose sake, and not by what power they are wrought. But well, let Miracles be wrought for Infidels, who because they would not believe speech, and doctrine may be brought by Miracles to the faith. Our Lord wrought Miracles for such as were yet incredulous; and yet the Miracles of our Lord are not be taxed, because they were for Infidels, but they were to be admired so much the more, because they were of so great power, as to tame even the stifest minds, and oblige them to embrace the faith. Therefore I will not have you tell me, that miracles are for Infidels: but answer me how there comes to be so great a presence of wonders and miracles, in most base dust, and I know not what kind of ashes? I find, I find, O you the most unhappy of all mortal men, what grieves you, and what frights you? The impure spirit which compels you to write those things, is often tormented with this most base dust, yea and is tormented this very day; and he, who dissembles the wounds, which he gives to you, confesses those which he gives to others. Unless perhaps, after the manner of Gentiles, and profane persons (such as P●…rphyrius and Ewomius were) you will pretend that these are but tricks of the Devils; and that indeed the Devils cry not out, but only that they fain themselves to be in torment. Take my counsel, go to the Martyr's Churches, and you shall be one day dispossessed. There shall you find many of your fellows, and you shall be burnt, not by the tapers of Martyrs, which displease you, but by invisible flames: and then you will confess what you now deny; & you will freely publish your own name, though now you speak in the name of Vigilantius; and say, that either you are Mercury, for your desire of money, or Nocturnus according to the Amphitryo of Plautus, who sleeping in adultery with Al●…mena▪ jupiter made two nights of one, that Hercules might be borne full of strength. Or else that you are Father Bacchus for your drunken head, and you tankard hanging at your back, and your face ever red, your lips foaming, and your unbridled tongue railing▪ Whereupon there being a sudden earthquake in this Province, which raised all men from their sleep, you being the most discreet, & wise of mortal men, were praying naked, and represented to us an Adam and an Eve, as they were in Paradise. Saving that they having their eyes open, and seeing themselves naked, did blush and cover their secret parts with leaves of trees, but you being as naked of clothes as void of virtue, and frighted with a sudden fear, having somewhat in you of the surfeit of the former night, did expose the obscene parts of your body, to the eyes of the Saints, that you might show how discreet a man you were.  
Such enemies as these hath the Church. These are the Captains who fight against the blood of Martyrs; such Orators as these, thunder out against the Apostles, or rather such mad Dogs as these bark against the disciples of Christ. I confess my fear, lest perhaps in your opinion it might seem▪ to grow from superstition. When I have been angry, when I have had any ill thought in my mind, and have been deluded by any imagination in the night, I dare not go into the Martyr's Churches; I do all so tremble both in body and mind. Perhaps you will scoff at me for this, as if it were the dotage of some old woman. But I blush not to hold fast the faith of those women, who were the first in seeing our Lord after his resurrection, who were sent to his Apostles, and who in the person of the Mother of our Lord & saviour, were recomended to the same holy Apostles. Go you belching on, with the men who lead a worldy life. I will fast with those women, yea and also with those Religious men, who carry chastity even in their countenance; and having their faces pale, through continual abstinence, declare the modesty of Christ.  
Me thinks you also seem to be troubled at another thing and that is; lest if chastity, sobriety, and fasting should continue to take deep footing in France, your Taverns would make little gain; and so you should not be able to continue those Vigils of the Devil, & those drunken feasts, all night long.  
It is related to me beside, in the same letters, that you forbid▪ men to be at any charge, for the use and comfort of those holy men, who live at jerusalem, against the authority of the Apostle Paul, yea and of Peter also, and of james and john, who gave hands to Paul and Barnabas, in testimony of their consent with them, and required them to be mindful of the poor. But now if I should answer these things, you would presently bark out and say, that I am pleading mine own cause; you who have been so liberal to all the world, as that if you had not come to jesuralem, & had not poured forth your own money, or that of your Patrons, we should all forsooth have been in danger to starve. For my part, I will but say that which the blessed Apostle Paul delivers almost in all his Epistles, and enjoineth the Churches, which had been converted among the Gentiles, namely that upon the first day after the Sabbath, (that is to say, upon the Sunday) men were all to confer about that alms, which should be sent to Jerusalem either by their disciples, or by others, whom they should appoint; and that if it proved to be of moment, himself might either carry or send it. In the Acts of the Apostles, speaking to Foel●…x the Governor, he saith thus; After many years, being to give much alms to the men of my nation, and to make oblations and vows, I came to jerusalem, where they found me purified in the Temple. But had he not also power, to dispose of some part of that, which he had received of others, upon the Churches in other parts of the world, which growing to be Christian, he had instructed by his preaching? But yet he desired to impart the alms to the poor of those holy places, who leaving their fortunes for Christ, had devoted themselves wholly to the service of our Lord. It were a long business, if I would reflect upon all the testimonies which might be brought out of every one of those Epistles, wherein the Apostle endeavours, and with his whole affection makes haste to ordain, that money should be addressed to the faithful at Jerusalem, and to the holy places; not to satisfy covetousness, but for their necessary comfort; not for the gathering together of riches, but for the uphoulding of their weak bodies, and for the avoiding of hunger and cold; this custom continuing in jury even to this day, not only among us Christians, but among the jews also, that they who meditate upon the laws of our Lord's day and night, and who have no Father upon earth, but only God, should be cherished by the charities of the Synagogues of the whole world, with a fit equality; not that some should be at ease, and some in misery, but that the abundance of some might serve to supply the want of others: But you will answer, that every man may do this in his own country, and that poor people will not be wanting to be maintained upon the charity of the Church. And so also neither do we deny, but that alms is to be given to all kind of poor people, yea though they be even Samaritans, and jews, if there be enough for all. But the Apostle directeth indeed▪ that we should give alms to all, but especially to them of the household of faith, in respect of whom our Lord said in the Gospel: Make yourselves friends by the Mammon of iniquity, who may receive you in the eternal Tabernacles. Now I pray you, can those poor people, who among their rags and corporal mi●…eries have burning lust ruling over them, can they, I say, have any eternal Tabernacles, who possess neith●…r present, nor future things? For not absolutely such as are poor, but such as are poor 〈◊〉 spirit, are called happy; of whom it is written: Blessed is the man, who understandingly considers the poor and needy, our Lord will deliver him in the evil day. Now for the relief of th●… generality of poor people, there is no such need of Understanding, but of the alms itself. In the case of such poor as are holy, there is a kind of beatitude of Intelligence, that a man may give to him, who will blush to receive, and even be sorry when he is on the taking hand, reaping carnal things, and sowing such as are spiritual.  
But in that you affirm them to do better who still make use of their own goods & distribute the revenues of their estates by little & little, than they who by selling their lands, give all at once, no answer shall be given you to this by me, but thus by our Lord, If thou 〈◊〉 be perfect go and sell all that thou hast & give it to the poor, and come thou and follon me. He speaks to him who will be perfect, and who in company of the Apostles will dismiss himself of his father, of his ship, and of his net. This other man whom you commend, is of the second and third rank, whereof we also allow; so as yet we may know withal, that the first is to be preferred before the second and the third.  
No●… are Monks to be frighted from their course by your viperous and most cruel biting tongue, against whom you argue thus, and say, If all men should shut themselves up, and betake themselves to the desert, who shall do Offices in Churches, who shall gain secular men to God, who shall exhort sinners to a course of ver tue? And so also if every body should be a sot with you, what wise man would there be in the world? And by this reason also virginity must not be approved. For if every body shall be chaste, there will then be no marriages, and then mankind will perish; no infanrs will be crying in their cradles, Midwives must go beg without means to live; and Dormitantius must lie awake in his bed in the coldest wether which can come, all alone, and shrunk up together.  
But virtue is a rare thing, and not sought by many. And I would to God all men were that, which few are; of whom●… 〈◊〉 is said, Many are called but few are chose●…. The prisons than would be empty. But as for the Monk it is not his Office to teach, but to lament and bewail, either himself, o●… the world, and to expect the coming of our Lord with profound fear: who knowing his own weakness, and how brickle the pot is which he bears about him, is afraid to offend, lest first he stumble, and then fall, and so it be broken. And for this reason, he declines the sight of women, and especially of the younger sort●…, and is so far a chastiser of himself, that he shrinks even at those things, wherein there is no danger.  
But you ask me, why I go to the Desert? Even to the end that I may neither hear, nor see you; that I may not be offended by your madness, nor endure the troubles which you put me to; that the harlot's eye may not take hold of me, nor that great beauty of hers bring me to unlawful embracements. But you will say; This is not to fight, but to fly. Stand fast in the battle, be in armour, and resist your enemy, to the end that you be crowned when you have conquered. I confess my weakness, I will not sight through a hope of victory, lest at some time or other, I may chance to lose it. If I fly, I avoid the sword; if I stay, I must either conquer, or be killed. But what need have I to let go that which is certain, and to seek after that which is uncertain? Death must be avoided, either by the target, or by flight. You who fight, may both overcome, and be overcome. ay, when I fly away, shall even therefore not be overcome. There is no safety in sleeping near a serpent. It may be, he will not bite; but so perhaps, there may be a time, when he will. We call them our Mothers, our Sisters, and our Daughters, & we are not ashamed to cloak our vices by such names of▪ piety as those. But what doth the Monk in woman's chambers? What mean these single and private conferences, and these countenances which are afraid of witnesses? A holy love, is not subject to impatience; & that which we have said of lust, may be applied to covetousness, or any other vice which is avoided in the desert. And therefore do not we decline the frequent resort of Cities, lest we should be obliged to do those things, to which nature doth not compel us so much as our own will.  
These words (as I was saying) I have dictated in the ●…itting up of one night, at the request of those holy Priests; our brother 〈◊〉 making much haste, and going towards Egypt with all speed▪ to carry alms to the Saints there. For otherwise, the matter it sol●…e is full of express blasphemy, which rather would require indignation, in the writer, than any mustering up of proofs against him. But i●… Dormitantius keep himself awake to rail at me, and with the same blasphemous mouth, wherewith he tears the Apostles and Martyrs, shall think also fit to detract from me; I will not keep myself waking in some short sitting up, but all night long, both for him and his companions; or rather for his, either disciples, or Masters; who unless they may see the wo●…men with great b●…llies, think their husbands to be unworthy of the Ministry 〈◊〉 Christ   

The Epitaphe of S. Paula the Mother, directed to Eustochium by S. Hierome.  
IF all the parts of my body were converted into tongu●…s, & all my limbs were able to express themselues by the voice of man, I should not yet be able to say any thing, which might be worthy of the virtues of the venerable and holy Paula. She was noble by extraction, and much more noble by her sanctity; powerful she had once been in riches, but now more illustrious by the poverty of Christ. She who was of the stock of the Gracch●…, of the race of Scipio's, the heir of Paulus (whose name she bore,) the true undoubted progeny of Martia, Papyria, and the mother of Africanus, preferred Bethleem be●…ore Rome, & made an exchange of her houses brightly bunr●…ished with gold, for the basen●…s of ill favoured dirt. We grieve not for having lost such a one; but we give God thanks, in that we had her, or rather in that we have her still. For all things live to God, and whatsoever returns to our Lord, is still reputed as a part of his Family. For our loss of her, is the peopling of that celestial house; of her I say, who when she was in her body, was in pilgrimage from our Lord; and would still be saying with a lamenting voice; Woe be to me because my Pilgrimage is prolonged, I have dwelled with the Inhabitants of Cedar, my soul hath been far off in pilgrimage. Nor is it marvel if she bewailed herself, as being in darkness (for so is the word Cedar interpreted) since the world is placed in malignity, and the very light of it is like darkness; but true light shines in that darkness, and darkness comprehend●… it not. Whereupon she would very often infer these words; A stranger I am, and a pilgrim as all my Fathers were. And again; I desire to be dissolved and to be with Christ. But then, as often as she was vexed by any infirmity of her body, which she brought down by incredible abstinence & doubled fasting, she would take this saying into her mouth; I subject my body, and I bring it into servitude, lest whilst I preach to others, myself may become a reprobate. And; It is good not to drink wine, nor to eat flesh; and I have humbled my soul in fasting. And; Thou hast made my whole bed in my sickness; and I have been converted in my misery, whilst the thorn stuck in my sides. And in the midst of those sharp pangs of pain, which she endured with admirable patience, she would be saying, as if she had seen heaven open, Who will give me the wings as of a Dove, that I might fly up, and rest? I take jesus and his Saints so witness; and that particular Angel who was the keeper, and companion of this admirable woman, that I will say nothing of her for favour, nothing after the custom of flatterers; but whatsoever I am to say, shall be as if it were upon mine oath; and yet still it will fall short of her merits, whom the whole world celebrates, whom Priests admire, whom the quires of Virgin's want, and the troops of Monks, and poor people, lament.  
Do you, O Reader, desire to know her virtues in few words? She left all her friends poor, herself being more poor, than any of them all. Neither will it be strange, that we should say thus much of them, who were next her, as namely her family (the slaves and handmaids whereof, in both sexes, she had exchanged into the name of brothers and sisters) since she left the virgin Eustochium, her daughter devoted to Christ (●…or whose comfort this book is made) far off from her illustrious friends, and only rich in faith and grace. But let us speak of things in order. Let others fetch them higher; & from her cradle, & even in her swaddling clouts (as I may say) produce her morher Blesilla, and Rogatus her father, whereof the Mother was the of spring of the Scipio's, and the Gracchis; & the Father is said to have drawn down his blood, through the best nobility of all Greece, by descending from the stem of that Agamemnon, who destroyed the City of Troy, in that ten years' siege. As for us we will praise nothing in her, which was not her own, and which is not to be der●…ed out of that purest fountain of her holy mind.  
Although our Lord and Saviour taught his Apostles in the Gospel, when they ask him, what he would re●…iore to ●…hem, who should part with their fortunes for his sake in this world ●…hey should receive a hundred fold, & eternal life in the next: wh●… by we come to understand, that it is no praise ●…o possess riches, but to contemn them for Christ; not to swell up with honou●… but for the faith of God to despise it. What our Saviour promised to his servants, he hath truly performed in the present case. For she, who contemned the glory of one City, is celebrated by the fame of the whole world; she whom as long as she dwelled in Rome▪ none knew but they who were at Rome, lying now h●…d in Be●…hleem, both the Barbariam & the Roman world hath admired. For of what nation are there any men, who come not to visit the holy places? And who finds any thing in these holy places, which he m●…y admire more than Paula? For as the most precious Gem doth outshine other little gems, and as the Sun beams do overwhelm and obscure the brightness of the little stars, so doth she with her humility, overcome the excellencies and virtues of all the rest, and she is grown the greatest, because she would needs be the least of them all, and so much more as she dejected herself, so much more was she elevated by Christ our Lord. She lay hid, and she lay not hid. By flying from glory she deserved glory, which follows virtue like a shadow; and forsaking such as honoured her, she sought after such as might contemn her. But what am I doing, now that I omit to speak of things in order; for whilst I take hold of so maany particulars, I observe not the rules of good discourse.  
Paula being thus descended, was married to Toxotius her husband, who was extracted from that high blood of Aeneas & the Julio's; whereupon also her daughter, the virgin of Christ, Eustochium, is called julia; and that julius had his name derived from the great Iulu●…. Now we speak of these things, not because they are great in them who have them; but because they may be wondered at, in such as despise them. The men of this world admire such persons, as are adorned with these privileges; but we praise such others as contemn them, for the love of our Saviour; but we who esteem little of those who have them, do after a strange fashion proclaim those others, who contemn, & care not for them. She being borne, I say, of those parents, was approved both in fecundity, & modesty, first by her husband, then by her friends, and by the restimony of the whole City; and when she had brought forth five children, Blesilla (upon whose death I comforted her at Rome,) Paulina (who left behind her that holy and admirable man Pammachius, the heir both of her holy purpose and her estate, to whom we addressed a little book upon the occasion of her death,) Eustochium (who is now in the holy places, even the very precious jewel of virginity, and of the Church,) Ruffina (who by her untimely death did even astonish the tender hart of the mother) & Toxotius, after whom she had no more children, that we might know she had no mind to attend to the office of a wife for any long time; but only to bring children, till the husband's longing were satisfied, in his desire of a son. When her husband died, she bewailed him so as that it had almost cost her her life; and yet withal she did so give herself away to the service of our Lord, that she might seem to have desired her husband's death.  
What shall I stand to tell of her ample & noble house, which formerly was most abundantly rich, & whereof now all the wealth was spent upon the poor? What, of her mind, which was so mercifully inclined to all? and of her goodness which would be wand'ring, even to the help of them, whom she had never seen? What poor man dying, was not shrouded in clothes of her giving? What cripples were not maintained by her purse? whom causing to be sought for with extreme curiosity, over the whole city she would hold it to be her own loss in particular, if any weak or hungry person were sustained by any food, but hers. She even stripped her own children; & to her friends, who would be chiding her for this excess; she would say, she meant to leave them a greater inheritance, than she found, namely the mercy of Christ. Nor could she long endure the visits, and courting which was due to her most noble house, and to that high stock of hers, according to the account of the would. She grieved at the honour which was done her, and made haste to decline, and fly from the face of such as gave her praise. And when the Imperial letters h●…d brought the Bishops both of the East, and West to Rome for composing the dissensions of some Churches, she saw those admirable men, and Bishops of Christ, Paulinus, the Bishop of the City of Antioch, & Epiphanius of Salamina in Cyprus, of whom she had Epiphanius for her own guest, and Paulinus though lodging in an other house she possessed as her own, by the care she had of him.  
Being inflamed by the virtues of these men, she devised, from one minute to another, how to forsake her country. And not being mindful of her house, not of her children, not of her family, not of her estate, not of any thing which belongs to this world, she had an earnest desire to be going on, even alone, and unaccompanyed (as a man may say) to the desert of those Anthony's and Paul's. At length the winter being spent, and the sea being open; the Bishops returning to their Churches, she also, in her desire, and with the vows of her hart, went sailing with them. Why shall I defer it longer? She went down to the Sea port, her brother, her kindred, her allies & (which is more than this) her children following her, & striving with their earnest suits, to overcome that most tender mother.  
The sails were by that time spread, and by stretching of the Oars, the ship was drawn into the deep. Little Toxotius cast forth his begging hands, upon the shore. Ruffina, who then was marriageable, did in silence crave with tears, that she would expect to see her bestowed. But Paula the while, cast up her dry eyes towards heaven, surmounting her dear affection towards her children by her devotion towards God. She knew not herself to be a mother, that she might approve herself, for a handmaid of Christ. Her very bowels were racked within her, and as if she had been torn from the very parts of her own body, so did she fight with grief, in this so much the more admirable to all, as she carried a great love to them which was to be conquered. When people are in the hands of enemies, & in the sad condition of captivity, there is no one thing more cruel, then for parents to be separated from their children. And yet even this, did her full faith endure, against the rights of nature; nay her joyful hart did desire it, and contemning the love of her children through her superior love towards God, she contented herself with only Eustochium, who was the companion, both in her holy purpose, & navigation. In the mean time the ship ploughed up the Seas, & all the passengers who were embarked with her, looking back upon the shore, she only turned her eyes from thence; that so she might not see them, whom she could not behold without torment. I confess that no woman could more love her children, to whom, before she went, she gave away whatsoever she had best.  
Being arrived at the Island of Pontia which anciently had been ennobled by the banishment of that most excellent of women Flauta Domitilla, under the Emperor Domitian, for confession of the name of Christ, & beholding those Coals wherein she had suffered a long martyrdom she then took up the wings of faith and desired to visit jerusalem and the holy places. The winds were thought sluggish, and all speed was slow. Committing herself to the Adriaticke Sea, between Scylla and Carybbiss, she came, as by a lake, to Methona; and there refreshing herself a little, & laying her sea-sick limbs upon the shore, by Malea, & Cythera, and the Cyclads (which are sprinkled over that Sea) and those waves being the more furious by the often indenting of the land and having also passed by Rhodes, and Lycia, at length she came to Cyprus, Where casting herself at the feet of the holy and venerable Epiphanius, she was detained by him ten days, not for her regalo as he meant it, but for the work of God, as indeed it proved. For viewing all the Monasteries of that quarter, she left to the uttermost of her power, certain alms to bear the charge of those brothers, whom the love of that holy man had drawn thither from the several parts of the whole world From thence she made a short cut over to Seleucia▪ & then going up to Antioch, & being detained a while by the charity of the holy Confessor Paulinus, in the hart of winter, (her own hart being most hot with a lively faith) the noble creature who auntiently used to be carried by Eunuch's hands, did put herself now to travail, upon an ass. I omit to speak of Caeles, the way to Syria and Phenices (for I mean not to written her journal) but will only name those places, whereof mention is made in holy Scripture. And leaving Berytus, the Colony of Rome, as also the ancient City of Sidon▪ she went into the little tower of Elias upon the shore of Sarepta; wherein having adored our Lord our Saviour, she came to Coph, which now is called Ptolemais, by those sands of ●…yrus, where Paul prayed upon his knees. And passing by the fields of Mageddo, which were privy to the death of josias, she entered into the land of Philistim, & wondered at the ruins of do, which was once a most powerful City, and on the contrary side she saw the tower of Strato, which was called Caesarea by Herod, King of jury, in honour of Augustus Cesar, wherein she beheld the houses of Cornelius, which grew to be a Church of Christ; and the little houses of Philip, and four chambers of the prophetising virgins; and than Antipatris, a town half overthroven, which Herod had called by the name of his father, and Lidda, changed into Diospolis, made famous by the resurrection of Dorcas to life, & of Aeneas to health. Not far from thence was Arimathea●… the little town of joseph, who buried our Lord, and Nobe which auntiently was the City of Priests, now a sepulture of the dead, and jop also the haven of jonas, when he fled, and (to the end that I may give some little touch of the invention of Po●…ts) which was the spectatrix of Andromade when she was tied to the rock. And then renewing her journey, she went on to Nicopolis, which formerly had been called Emaus, where our Lord being known in the breaking of bread; did consecreate the house of Cleophas a Church.  
Departing from thence, she ascended both into the uper and lower Bethoron, which were Cities built by Solomon; but were afterward destroyed, through the tempest which was drawn upon them, by several wars; beholding upon her right hand, both Haialon, and Gabaon where jesus the son of Nave, fight against five Kings, commanded both the sun and moon; and condemned the Gabaonites to be water carrier's, and wood-cutters, for their treachery, and falsehood in breaking the league, which themselves had obtained. In Gabaon (which had been a City, but was then destroyed even to the very ground) she paused a while; remembering the sin it committed, and the concubine cut in pieces, and the three hundred men of the tribe of Benjamin, who were reserved for Paul the Apostles sake.  
Why make I any longer stay? Having left the tomb of Helena, on the left hand (who being the Queen of the Adeabenians, had relieved the people with corn in a time of famine, she entered into Jerusalem that city of a treble name; jebus, Salem, and Jerusalem, which afterward out of the ruins, and ashes of the City, was raised by Helius Adrianus, and called Helia. And when the Proconsul of Palestine (who excellently well knew her Family) had sent her Officers before, and commanded the Palace to be prepared, she rather chose an humble Cell; and went round about to all those places with so great ardour, and affection of mind, that unless she had hastened to have seen the rest, she would never have been drawn from the former. And lying prostrate before the Cross, she adored our Lord, as if she had seen him hanging on it. Being entered into the Sepulchre, she kissed the stone of the Resurrection, which the Angel had removed from the door thereof. And that very place, where our Lord had lain, she licked with a faithful mouth, as any thirsty creature would do, the most desired waters. What tears, what groans, what grief she there poured forth, all Jerusalem is a witness; and indeed our Lord himself is the best witness▪ to whom she prayed. Going out from thence, she went up to Zion, which now is turned into a watchtower, or lantern. This City, David did anciently, both destroy, and build again. Of this, when it was destroyed, it is written thus; Woe be to thee, O City Ariel, that is, thou Lion of God, and once of excessive strength, which David took. And of that City being re-edified, it is said; Her foundations are in the holy hills▪ our Lord loveth the gates of Zion, above all the Tabernacles of jacob: not those gates which now we see dissolved into dust, and ashes; but the gates, against which hell cannot prevail, and by which the multitude of believers go into Christ. There was showed to her, a pillar of the Church holding up the porch, which was spotted by the blood of our Lord, to which he was said to have been bound, and whipped, and that place also showed where the holy Ghost descended upon the souls of more than a hundred and twenty believers, that the prophecy of jod might be fulfiled.  
After this having disposed of her little means to the poor who by that time were grown to be her fellow-servants, she went on towards Bethlem, & stayed on the right hand of her way, at the sepulchre of Rachel, wherein the mother of Benjamin brought him forth, not Benoni as she called him whe●… she was dying, that is, the Son of my grief, but as the Father p●…ophecyed of him in spirit, which is, the son of my right hand. And from thence going to Bethleem, and entering into that hollow place of our Saviour, as soon as she saw the sacred lodging of the Blessed Virgin, & that stable wherein the Ox knew his owner, and the Ass the manger of his Lord (that it might be fulfiled which was written by the same Prophet; Blessed is he who soweth upon the water, where the Ox and Ass do tread) She swore in my hearing, that she saw with the eyes of Faith▪ the child wrapped in his clouts, and our Lord crying in the manger, the Magis adoring, the Star shining from above, the Virgin Mother, the diligent Foster-father, the Pastors coming by night; that they might see the Word which was made (and so dedicated even then▪ the beginning of john the Evangelist; In the beginning was the word, and the word was made flesh,) Herod raging, the young Infants slain, joseph & Mary flying into Egypt▪ And then with tears mixed with joy she said; All hail, O Bethleem, the house of bread, wherein that bread was borne, which descended from heaven; All hail, O Ephrata, thou most abundant, & fruitful Region, whose fertility▪ God is. Of thee Micheas prophesied of old. And thou Bethlem the house of Ephrata, art not the least amongst those thousand of juda; out of thee shall he come forth to me, who is ●…he Prince in Israel; & his going forth is from the beginning, from the days of eternity. Therefore shalt thou give them▪ till the time of bringing them forth arrive. She shall bring them forth, and the relik●…s of her brethren▪ shall be converted to the sons of Israel. For of thee is borne a Prince, who was begotten before Lucifer, and whose birth on the Father's side, doth exceed all ages. And so long did the beginning of David's stock remain in thee, till a Virgin did bring forth, and till the relics of the people believing in Christ, were converted to the sons of Israel, and did freely preach in this manner. To you first it was fit to preach the word of God▪ but because you have rejected it, and judged yourselves unworthy of eternal life, behold we are converted to ●…he Gentiles. For God had said, I came not but to the lost sheep of the house of Israel. And at that time, the words of jacob were fulfiled: A prince shall not be wanting out of the house of juda, nor a Captain out of his loins, till he come, for whom it is laid up; and he shall be the expectation of the Gentiles. David swore truly, and made his vows well, saying: If I enter into the tabernacle of my house, if I ascend into the bed of my couch, if I grant sleep to mine eyes▪ and slumbering to mine eyelids▪ till I find a place for our Lord, and a tabernacle for the God of jacob. And instantly he declared what he desired, and with his prophetical eyes discerned that he was to come, whom now we see to be come already: Behold we have heard him in Ephrata, we found him in the fields of the wood. For Vau the Hebrew word (as I have learned by your teaching) doth not signify Mary the mother of our Lord, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but him, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whereupon she confidently said; We will go into his Tabernacles; we will adore in the place where his feet have stood. And, I miserable and sinful creature, am I held worthy to kiss the manger wherein my Lord▪ being an infant cried; to pray in that stable, where the Virgin Mother was delivered of our Lord, being made a child? This is my rest, because it is in the country of my Lord; here will I dwell because my Sau●…our made choice thereof. I have prepared a lamp for my Christ, my soul shall live to him▪ and my seed shall serve him.  
Not far from thence, she went to the tower Ader, that is to say, Of the flock, near which jacob fed his flocks, and the shepherd's, who watched by night, deserved to hear; Glory be to God on high, and peace on earth, to men of a good will. And whilst they kept their sheep, they found the Lamb of God, with that clean & most pure fleece, which when the whole earth was dry, was filled with celestial dew, and whose blood took away the sins of the world, and drove away that exteminatour of Egypt, being sprinkled upon the posts of the house. And then presently with a swift pace she began to go forward, by that old way which leads to Gaza, to the power of the riches of God; and silently to revolve within herself, how the Ethiopian Eunuch (prefiguring the Gentiles) did change his skin, and whilst he was reflecting upon his old way found the fountain of the Gospel. From thence she pasled towards the right hand. From Bethsur she came to Escoll, which signify a Bunch of grapes, and from whence (in testimony of the extreme fertility of that soil, & as a type of him who said: I have trod the wine press alone, & not one of the Gentiles was with me) those discoverers, or spies carried home a bunch of Grapes of a wonderful bigness. Not far from thence, she entered into the little houses of Sarah, and viewed the antiquities of the infancy of Isaac, and the relics of Abraham's Oak, under which he saw the day of Christ, and rejoiced. Rising up from thence, sh●… ascended up to Chebron, which is Cariath Arbe, that is to say, the town of the four men, Abraham, Isaac, jacob, and the great Adam, whom according to the book of jesus Nave, the jews conceive to be buried there, although many think that the fourth man was Caleb, whose memory they continue by showing there a part of his side. Having viewed these places, she would not proceed to Chariath Cephor, that is to say, the little town of letters, because contemning the kill letter, she had found the quickening spirit. And she wondered more at those superior and inferior waters, which Othoniel the son of jephone Kenaz, had gotten, instead of that Southern Land, & dry possession; and by Aquiducts had moistened those fields of the old testament, that he might find the redemption of old sins, in the water of Baptism. The next day, the Sun being risen, she stood upon the brow of Chaphar Barucha, that is, the Town of benediction, to which place Abraham followed our Lord, looking down from thence upon a large desert, & that Land, which of old was belonging to Sodomah, and Gomorrah, Adamah, and Seboin●…. She then contemplated those Vines of Balsamum in Engaddi, and the Calf of Segor; and Zoara, which in the Syrian language signify, The little one. She remembered the little hollow cave of Lot; and being all bathed in tears, she admonished the Virgins who accompanied her, to take heed of Wine, wherein Luxury is; and whose fruits are the Moabites, & Ammonites.  
I make too long stay in the South, where the spouse found out her fellow-spouse, as he was laid; and where joseph was inebriated with his brethren. But I will now return to Jerusalem▪ and between Thecua and Amos, I will behold the b●…ightly shining light of Mount Olivet, from whence our Saviour ascended up to his Father; and upon which mountain, a red Cow was yearly burnt by way of Holocaust to our Lord; the ashes whereof did expiate the people of Israel: whereupon also the Cherubin passing away from the Temple; according to Ezechiel, there was founded a Church to our Lord. After this, going into the Sepulchre of Lazarus, she saw the house of Mary, and Martha, and Bethphage, the town of sacerdotal jaws; and that place, where the wanton asses colt of the Gentiles accepted the bridle of God; and being endeavoured with the Apostles garments, gave an easy seat to the rider. Then did she descend by a strait way towards jericho revolving in her mind, that wounded man of the Gospel; and withal, the clemency of the Samaritan, which signify a Guardian, who laid the man being half dead, upon his beast, and brought him to the stable of the Church, whilst the Priests and Levites, with unmerciful hearts passed by. She also saw the place called Adonim, which is by interpretation, of blood; because much blood was wont to be shed there, by the frequent incursion of murdering thieves. She saw the Sicomore tree of Zach●…us; that is to say the good works of penance, whereby he trod under foot his former sins, which were full of extortion and cruelty; & beheld that high Lord of ours, from the height of virtue. And near that way, she saw those places of the blind men, where receiving their fight, they prefigured the mysteries of both those people, which were to believe in our Lord.  
Being entered into jericho, she saw that City, which Hiell founded in Abiram, for his eldest son; and whose gates were placed in Segub, for his youngest. She beheld the tents of Galgala, and the whole heap of foreskinnes and the mystery of the Circumcision, and the twelve stones which being transferred thither out of the bottom or bed of jordan, did strengthen the twelve fomdations of the Apostles; and that fountain of the law, which auntiently was most bitter and barren of waters, but now the true Elizeus had seasoned it with his wisdom, and endued it both with suavity, and plenty. The night was scarce passed when she came with extreme fervour of devotion to jordan. She stood upon the bank of the river; and as soon as the Sun was up, she remembered the Sun of justice; and how the Priests had formerly set their dry feet in the midst of the river, when the stream made a fair way, by the staying of the water half or the one side, and half on the other, upon the commandment of Elias and Elizeus; and how our Lord, by his baptism cleansed those waters, which had been infected in the time of the flood, by the death of all mankind. It will be a long business, if I shall take upon me to speak of the valley of Anchor, that is to say, Of troubles and tumult, wherein covetousness and th●…ft were cond●…mned; and of Bethel, the house of God, wherein the poor & naked jacob slept upon the bare ground, and (laying that stone under his head, which in Zachary is described to have seven eyes, and in Esay is called the corner stone) saw a ladder reaching up to heaven, toward which our Lord inclined from above, reaching forth his hand to such as were labouring to get up; and precipitating from on high, such as were negligent. She also exhibited veneration, to the Sepulchers of jesus the son of Nave upon mount Ephraim, and of Eleazarus the son of Aaron, which was there hard by, whereof the one was built by Tannathsare on the northside of the Mount Goas, the other in Gabaah belonging to Phinees his son: she much wondered, that he who had the distribution of those possessions in his hands, had chosen the mountainous & barren parts for himself. What shall I say of Silo whereof the altar was pulled down, and is showed to this day, where the tribe of Benjamin did forerun the rapt of the Sabines, which was made by Romulus She passed by Scihem which now is called Neapolis (for it is not Sichar, as some erroneously affirm) and she entered into that Church, which is built neet the well of jacob, upon the side of the mountain of Garizim, & upon which well our Lord sitting down, and being hungry, and thirsty, was satisfied with the faith of the Samaritan woman; who leaving both her five husbands under the law of Moses, and the fixed whom then she avowed herself to have, & giving over that error, to which Dositheus was subject, found the true Mes●…, and the true Saviour. And turning aside from thence, she saw the tombs of the twelve Patriarches, and Sebastes that is Sameria, which in honour of Augustus was called Augusta in the Grecian language. There are the Prophets Helizeus, and Abdias, john the Baptist, than whom there was none greater among the sons of men. There did she even tremble, and was astonished with many wondered things. For she found the devils roar through feveral torments; and that, before the Sepulchers of the Saints, men howled after the manner of wolves, and barked like dogs, and foamed like Lions, hissed like serpents, and roared like Bulls: Others did shake, and wheeled their heads about, & bent their crowns behind their backs to the ground; and women would be hanging up by their feet, with their clothes flying down about their faces. She had pity on them, and poured forth her tears, she begged mercy at the hands of Christ, for them all.  
Now though she were but weak, yet she went up the hill on foot; in two concavities whereof. Abdias the Prophet fed a hundred Prophets, with bread and water, in a time of famine and persecution. From thence, she went with a speedy pace to Nazareth, that nursery of our Lord, and to Canaan & Caphernaum, where his Miracles were so familiarly wrought. And she saw the lake of Tyberiadis, which was sanctified by our Lordr sailing on it, & the wilderness wherein many thousands of people were satisfied with bread; & where the twelve baskets of the twelve tribes of Israel were filled with the reliqu●… 〈◊〉 them who were fed. She climbed up to Mount Thabor wherein our Lord was transfigured. She saw a far off, the hills of Hermon and Hermonym, and those large wild fields of Galilee; wherein Sisara and all his Army, was overcome under the conduct of Barach; the torrent of Cison which divided that plain by the middle; and the town near Naim, where the widow's son revived, was showed to her.  
The day will sooner fail me then discourse, if I shall speak of all those places, which the venerable Paula visited with an incredible faith. I will pass on to Egypt, & I will stay a while in Soceth, and at the fountain of S●…mpson. which he produced out of a great jaw tooth; and I will wash my dry mouth, and being so refreshed, will look upon Morastis, which anntiently was the Sepulchre of the Prophet Micheas, & is ●…ow a Church. And I will leave, on the one side, the Chorreans, the G●…heans. Maresa, Idumea, and Lachis; and by those deep sands which even draw the feet of travellers from under them, and by that huge vastity of the desert, I will come to S●…or that river of Egypt which by interpretation is, Troubled; and I will pass by the five Cities of Egypt, which speak the Cananean tongue, and the land of Gesse, & the fields of Tanais, wherein God wrought wonderful things; and the City of No, with grew afterward to be Alexandria; and N●…tria, that town of our Lord, where the filthiness of many is daily washed away with the most pure Niter of virtue. Which when she saw, the holy and venerable B●…shop and Confessor Isidorus coming to meet her, together with innumerable troops of Monckes (amongst whom there were many, who were sublimed so far, as to be Levites and Priests) she rejoiced indeed at the glory of our Lord, but confessed herself to be unworthy of so great honour. How shall ●…be able to relate, of those Machario's, Arsenio's, Serapions, and the rest of the names of those pillars of Christ. Into whose cell did she notenter? Before whose feet did she not fall? In every one of the Saints she conceived herself to see Christour Lord: & whatsoever she gave them she rejoiced in that she gave it to our Lord. She expressed a strange ardour of mind, & a courage which was scarce credible to be in a woman. Being forgetful of her sex. and of her corporal indispositions, she ●…d that she might dwell with her virgins, among so many thousands of Monks. And perhaps she had obtained it, through the great respect●… which they carried to her, unless a more earnest desire to review the holy places had drawn her back And by reason of those most excessive heats she put herself to Sea, from Pellusium, to Maioma; and returned with so great speed, that she might be thought to fly Soon after resolving to remain for ever in the holy Bethlem. she entertained herself for three years in that strait lodging, till she had built Cells, and Monasteries, and diverse habitations for pilgrims, near that way, where Mary and joseph could find no place of entertainment. And this shall suffice for the description of her journey, which she performed with many virgins one of them being her daughter.  
But now let her virtue, which is properly her own, be described more at large: in the declararation whereof, I profess before God, who is both my witness, and my judge, that I will add nothing to the truth; nor amplify, after the manner of men who praise others; but rather say less, than I might, lest else I may seem to speak incredible things; and be conceived to deliver untruths, and to adorn Esopes' crow with colours belonging to other birds, in the conceit of my detractors, who are ever gnawing upon me with a sharp tooth. She abased herself with so great humility (which is the chief virtue of Christians) that whosoever had not seen her before, and had desired to see her then, for the fame of her person, would never have believed that she was herself▪ but the very poorest of her maids. And when she was hemmed in with quires of virgins▪ she would be the meanest of them all, both in clothing, and speech, and behaviour, & rank. From the death of her husband to the time of her own death, she did never eat with any man, how holy soever he were; no not although he were placed in Episcopal dignity. She went not to any baths, in but cases of danger of her life. Even when she was oppressed with the most sharp fevers she lay upon no soft beds; but she rested upon the hard ground being only endeavoured with certain little poor clothes of hair, if that indeed may be accou●… rest, which coupled the days and nights, with almost continual prayers▪ full filling that of the Psalm; I will wash my bed every night, and I will water my couch with tears. And even in that time of rest, you would take her eyes to be as some sluices of water; and so would she lament her least sins, as that you would esteem her thereby to be guilty of most grievous crimes. And when we would be often warning her, that she should take care of her eyes, and preserve them for the reading of holy scripture▪ she would use to say, That face is to be made ugly, which against ●…he precept of God I have so often daubed; That body is to be afflicted, which hath been treated with so much delicacy. A long laughter is to be recompensed with a constant lamentation. Soft limans, and precious stuffs of silk must be changed into ragged hair clothes. I who have pleased a husband and a world, desire now to please Christ.  
If, in the company of her so many and so great virtues, I shall praise chastity in her, I may well seem superfluous. For in this virtue, even when she was a secular woman, she was the example of all the Matrons in Rome. Where she behaved herself so, as that the report even of wicked tongues, did never presume to devose any thing against her. There was nothing more pitiful than her mind, nothing more benign towards mean people. She courted not such as were mighty, neither yet did she fastidiously despise such as were proud▪ & affected the vanity of glory. If she saw a poor body, she re●…ieued him; if a rich man, she exhorted him to use charity. Only in liberality, she exceeded measure; and whilst she was paying interest, she would often borrow of one to discharge another, that so she might still have some means, not to deny an alms to him who asked it. I confess my error: When I found her too open handed, I reprehended her with that saying of the Apostle, Let not others be so comforted, ac that yourselves be afflicted thereby; but do it with d●…scretion and weighing of circumstances; that your abundance may be the relief of others wants & their abundance of yours. And that of our Saviour in the Gospel, Let him who hath two coats, give one to him who hath none; and I would tell her that we must procure, not to do that willingly, which we may not always do; and many things of this kind. Which she with an admirable modesty, and most sparing speech, would yet discharge, calling God to witness, that she did all things for his sake, and that she had this earnest desire, that she might dy●… begging; and that she might not have one penny to leave her daughter; and that at her death, she might be shrouded in the sheet of another's gift. For conclusion, she said, If I shall ask alms, I may find many who will give it me, but if this beggar have not that of me, which I may afford him, even out of another's store, and so shall chance to die for want thereof, at whose hands shall his life be required? For my part I desired her to be more cautious in the distribution of her temporal estate; but she being more ardent in her faith, flew close to her Saviour, with her whole hart, & being poor in spirit, did follow her poor Lord; repaying him what she had received, since he had been made poor for her. In fine, she obtained what she desired▪ & left her daughter in great debt, which hitherto she is owing▪ and confides not in her own strength, but in the mercy of Christ, that she shall be able to pay it.  
It is usual with many of our Matrons, to bestow their gifts at the sound of the trumpet, and carrying a profuse hand towards some few, to withdraw their bounty from the rest; from which vice she was wholly free. For so did she divided her Charity among them all, as was necessary for every one, not towards excess, but for necessity. No poor man could go empty from her, which yet she was not able to compass by the greatness of her estate, but by her prudence in dispensing; and this she would ever be repeating, Blessed be the merciful; for they shall obtain mercy. And; As water quenches fire, so doth alms extinguish sin. And again; Make yourselves friends of the unjust Mammon, that they may receive you into eternal Fabernacles. And: Give alms, and behold all things are clean to you. And the words of Daniel admonishing Nabuchodonozor the King, that he was to redeem his sins with alms. She would not cast away her money upon these stones, which are to pass away with this world, but upon those living stones which roll up & down the earth; and whereof, in the Ap●…calips of john, the City of the great King is built; and which, as the Scripture saith, must be converted into Saphires and Emmerolds', and jaspers', and other gems.  
But these things may be common to many: and the Devil knows, that the top of virtue is not placed in this Whereupon he said to our Lord (after job had lost his substance, after his house was overthrown, after his children were slain.) A man would give a skin for a shin; and whatsoever he hath, for the s●…uing of his life; but stretch forth thy hand, and touch his flesh and bones, and see if he will not curse thee to thy face. We know that very many have given alms, who gave nothing of their own body; who have stretched forth th●…ir hands to the poor, but yet have been overcome by the pleasures of the flesh; to have painted the outside, whilst that within hath been all full of dead bones. But Paula▪ was no such person but was of so great abstinence, that almost she exceeded measure, and contracted weakness of body, by excessive fasting & labour. For except upon holy days, she did scarce use oil in her meat; that by this one instance, it may be known what judgement she made of wine, of suet, or lord, and fish, & honey, and eggs, and other things which are delightful to the taste. For the very eating whereof, some take themselves to be extremely abstinent; and if they stuff their belly with these things, they think their honesty is in safety.  
But envy ever follows virtue; and lightning strikes the highest hills. Neither is it any wonder, if I say this of men, since even our Lord was crucified, through the zeal of the Pharis●…es; and since all Saints have had Emulators, and since there was a serpent even in Paradise, by whose envy, death entered into the world. Our Lord had raised up Adad the Idumean, who might give her now and then a knock, lest she should extol herself; and he admonished her often, and as it were with a kind of goad of the flesh, lest the greatness of her virtue might snatch her up too high, and considering the vices of other women, she might think herself to be placed out of all reach. I would be saying to her, that she must yield to that bitter envy and give place to madness, which jacob had done in the case of his brother Esaw; and David, in that of saul who was the most implacable of all enemies; whereof the one fled into Mesopotamia, the other delivered himself up to strange people; choosing rather to be subject to enemies, then to envious persons. But she would be answering me thus. You might justly say these things, if the devil fought not every where against the servants and handmaids of God; & if he got not the start of them, in being the first at all those places whithersoever Christians went to fly. Though I were not detained here, by the love of these holy places, and if I were able to find my Bethlen in any other part of the world but this, yet whh should not I overcome the bitterness of envy with patience? Why should I not break the neck of pride by humility? and to him who strikes one of my cheeks, offer him the other? Paul the Apostle, saying; Overcome you evil with good. Did not the Apostles glory, when they suffered contumely for our Lord? Did not our Saviour humble himself, taking the form of a servant & being made obedient to his father, even to the death, and that the death of the cross, that he might save us by his Passion? If job had not fought and overcome in the battle, he had not received the crown of justice, nor heard this word of our Lord, Dost thou think I had any other mind in proving thee, then that thou mightest appear just? They are said to be blessed in the Gospel, who suffer persecution for justice▪ Let our conscience be secure, that we suffer not for our ●…innes; & then our affliction in this wor●… doth but serve us for matter of reward.  
If at any time any enemy of hers had been malapert, and had proceeded so far, as to offer her any injury of words, she would resort to that of the Psalm, When the sinner set himself before me, I held my peace, and was silent even from good things. And again; I was like to a deaf person who heard not; and like one who being dumb did not open his mouth; and I became as a man, who doth not hear, and hath not in his mouth, any word of reproof.  
In temptations she would frequent those words of Deutronomy, Your Lord God tempteth you, that he may know whether you love the Lord your God with your whole hart, & with your whole soul. In aflictions and troubles she would repeat the words of Esay. You who are weaned from milk; and taken from the tet, must expect tribulation upon tribulation▪ and hope upon hope. Yet expect a little, for the malice of lips, and for the wicked tongue. And she would bring this testimony of scripture for her comfort, because it belongs to such as are weaned, and come to an estate of strength, to endure tribulation upon tribulation, that they may deserve to have hope upon hope. As knowing that tribulation works patience, patience probation, probation hope, and hope makes not ashamed; and that i●… the outward man grow into decay, yet the inward man may be renewed And that this light and momentary tribulation of yours at the present, may work an eternal weight of glory in you, who care not for the visible but for invisible things; for those things which are visible are temporal, but those which are invisible are eternal. And that the time will not be long (though out impatience may think it so) but quickly they shall see the help of God, saying to them. I have heard you in a fit time and I have succoured you in the day of salvation▪ and that crafty lips and wicked tongues were not to be feared, but that we must rejoice in our Lord and helper; and that we must hear him admonishing us thus by his Prophet: Fear not the slanders of men, & be not troubled at their blasphemies; for the worm shall consume them▪ as it would do●… a garment, and the ●…oath shall devour them, as if they were wool. And by your patience you shall possess your souls; And The sufferings of this life, are not worthy of that future glory which shall be revealed in us. And in an other place; We must suffer tribulation upon tribulation, that we may proceed with patience, in all thos●… things which happen to us. For the patient man is full of wisdom; but he who is pufill animous, is extremely a fool withal.  
In her frequent infitmities, and sicknesses, she would say: When I am weak▪ than am I strongest, and we keep a treasure in brickle vessels, till this mortality of ours put on immortality, and this corruption be apparelled with incorruption. And again: As the sufferings of Christ have superabounded in us▪ so also hath consolation abounded in us, through Christ. And then again: As you are companions in suffering, so shall you also be in receiving comfort.  
In her sorrows she would say thus: Why, O my soul, 〈◊〉 thou sad▪ and why art thou troubled within me? Put thy trust in God, for still I will confess to him, who is the health of my countenanc●…, and my God. In her dangers she would say: He that will come after me, must deny himself▪ and take up his Cross and follow me. And again: He that will save his life shall lose it; and he that for my ●…ake, will be content to lose his life, shall save it. When she suffered losses in her fortunes, and when the overthrow of all her patrimony was declared to her, she said: But what doth it profit a man, if he gain the whole world▪ and hurt his own soul withal? What exchange shall a man give for his soul? And; Naked I came out of my Mother's womb, and naked I shall return; As it pleased our Lord so is it done, blessed be the name of our Lord. And that other: Do not love the world, nor those things which are in the world, for whatsoever is the world is the desire of the flesh the con●…upiscence of the eyes, and the pride of this life, which is not of the father▪ but of the world; and the world passes with the cōcupiscenc●… thereof. For I know when her friends wrote to her of the dangerous in●…irmities of her children, & especially of her Toxotius, whom she did most dear love, & when she had effectually fulfiled that saying, I am troubled, & have not spoken, she broke forth with these words: He who loves his son, or his daughter more than me, is not worthy of me. And praying to our Lord she said: Possess thou, O Lord, the children of them who are mortified, and who mortify themselves daily for thy sake.  
I know a certain Whisperer (and this is a most pestilent race of people) who told her under the colour of good will▪ and care of her, that through the excessive fervour of her virtue, she seemed mad to some; and that she were best look to her head: to whom she answered thus; We are made a spectacle to the world, to Angels, and to men; and we are fools for Christ, but the folly of God, is wiser than men. Whereupon our Saviour saith to his Father: Thou knowest my simplicity. And again: I am made like a kind of Monster to many, but thou art my strong helper, I am made as a beast before thee, and I am ever with thee. He, whom in the Gospel even his near friends sought to bind, like a mad Man, and his adversaries did bitterly tax him, and say: He hath a Devil, and is a Samaritan; He casts out Devils in Belzebub who is the prince of Devils. But let us hear how the Apostle exhorts us, saying: This is our glory, the testimony of our conscience, because we have conversed in the world with sanctity and sincerity, & in the grace of God. And let us hear our Lord saying to the Apostles: Therefore doth the world hate you, because you are not of the world, for if you were, the world would love that which is his own. And to our Lord himself she would be turning her words, and saying: Thou knowest the hidden thoughts of the hart. And: All these things are come upon us, neither yet have we forgott●…n thee, nor have we done wickedly against thy will, nor is our hart turned back from thee. And: For thee are we mortified all the day long, and we are reputed as sheep, fit for slaughter. But Our Lord is my helper, and I will not fear what man can do to me. For I have read, My son honour thou our Lord, and thou shalt be comforted, and besides our Lord, thou shalt fear none.  
By these and the like testimonies of Scripture (as if it had been with some armour of God) did she defend herself against all ill opposition; but especially against cruel envy; & by suffering injuries, she would mitigate the fury of their enraged minds. In a word, her patience did appear in all things even to the day of her death: and so did the envy of others, which ever gnaws upon the harbourer thereof; and whilst it strives to hurt the contrary party it grows mad and most furious upon himself.  
I will now speak of the order of her Monastery, & how she converted the poverty of the Saints, into her own gain; She sowed carnal things, that she might reap spiritual. She gave earthly things, that she might obtain heavenly; she gave temporal things, that she might exchange them for eternal. Besides a Monastery of men, which she assigned to be governed by men, she gathered many Virgins together out of diverse Provinces; such as were very noble, such as were of middle rank; and such as were of the meanest condition; and these, she divided into three troops of Monasteries; but yet so, as that being separated in their work, and in their food, yet in their Psalms and prayers they were joined. As soon as the Alleluia was sung, which was the sign whereby they were called together, it was lawful for none to forbear coming. But Paula being either the very first, or at least one of the first, would expect the arrival of the rest; provoking them so by her example to be diligent; and working upon them, rather by the way of shame, than terror. In the morning early, at the third hour, at the sixth▪ at the nynth, and at midnight, they sung the Psaltery in order. Neither was it lawful for any of the Sisters, to be ignorant of the Psalms, and not to learn somewhat daily of the holy Scriptures. upon the Sundays only, they went forth to Church, at the side whereof they dwelled. And every troop followed their peculiar Mother, and from thence returning together, they attended to the work which was apppointed, and made clothes either for themselves, or others. Such a one as were of the nobler fort, was not permitted to have any companion of her own family, least being mindful of former things they might refresh the ancient errors of their idle youth, and renew them by often speech.  
They went all in one habit or attire. They used no linen at all, but only for the wiping of their hands. They were so perfectly separated from men▪ as that she severed them even from eunuchs also, lest otherwise occasion might have been given to ill tongued men, who are apt to carp at Saints, for their own greater privilege to sin. If any of them came later to the Quire, or were more slack in working than the rest, she would set upon her several ways. If she were choleric, by fair language; if she were patient, by reprehension, imitating that of the Apostle, what will you have me do, shall I come to you with the r●…d, or in the spirit of ●…enity and meekness? Excepting food and clothes, she suffered no one of them to have any thing, according to S. Paul; Having food and clothes, be contented therewith, least by the custom of having more, she should minister occasion to avarice, which is satisfied with no wealth; and how much the more it hath, so much the more doth it require; and it is not lessened either by plenty, or poverty Such as were fallen out amongst themselves, she would unite, by her most mild manner of speech.  
As for the unbridlednes of the younger sort, she would ●…ame their flesh, with frequent and double fasts, choosing rather to let their stomaches ache, than their minds. If she saw some one of them any thing curious or choice, she would reprove that error, by a contracted brow, and sad face, saying, That the affected cleanliness of the body and of clothing, is uncleanness to the soul, and that an undecent or immodest word, was never to proceed out of a virgin's mouth; for by those signs, a lustful mind is showed, and by the outward man, the vices of the inward are declared. Whomsoever she observed to be tattling, full of tongue, or forward, and delighted with brawls, and that being often admonished, she did not mend, she would make her pray in the hindermost rank and sometimes out of the community of the Sisters; and again at the doors of the Refectory; and to eat alone: To the end that whom chiding could not mend, shame might. She detested theft, like sacrilege. And whatsoever was accounted either little, or nothing amongst secular people, that did she esteem to be a most grievous crime in Monasteries▪  
What shall I say of her pity, & diligence about sick persons, whom she cherished with strange obsequiousness and service. And she who liberally afforded all things to sick folks, and would also give them flesh to eat; whensoever herself wa●…sicke, she gave herself no such liberties; and in that, seemed unjust, that being so full of pity to others, she exercised so much severity upon herself▪ There was none of the younger sort healthful and strong, who gave herself to so much abstinence, as Paula did with that broken and aged and weak body of hers. I confess that in this point, she was somewhat too peremptory; for she would not spare herself, nor hearken to any admonition. I will tell you what I know by experience. In july, when the heats were at the highest, she fell into a burning fever, and when by the mercy of God she was recovering, after she had been despaired of; and the Physicians were persuading her, that for the getting of some strength, she would use a little wine, which was very small, least continuing to drink water, she might grow hydropicke; & when I had privately desired the blessed Pope Epiphanius to advise, or rather to compel her to drink wine, she as she was discreet, & of a quick piercing wit, did presently find that she was as it were betrayed; and smiling, declared that that was my doing, which was his saying. To be short, when the blessed Bishop, after having used much persuasion, was gone forth, & I was ask her, what he had done, she answered, I have gone so far as that almost I have persuaded the old man, that I might drink no wine. I have related this particular, not that I allow of those burdens which are undertaken inconsiderately, & above ones strength; for the scripture faith, Take not a burdem upon thee; but only to the end that I may prove even hereby, the ardour of her mind, and the desires of her faithful soul. And she said, My soul thirst towards thee; and how plentifully doth my flesh also thirst A hard thing it is, to keep the mean in all things. And indeed, according to that sentence of the Philosopher, virtue is in the mean, and excess is reputed vicious; which we express by one short little sentence▪ Take not too much of any thing.  
She, who was so peremptory, and strict in the contempt of food; was tender in the occasions of her grief; and was even defeated by the death of her friends, and especially of her children For in the death both of her husband, & of her daugters, she was ever in danger of her own life. And though she would Sign both her mouth, and her breast, and procure to mollify a mother's grief by the impression of the Cross, yet she was overcome by her affection; and those bowels of a mother did even astonish her tender hart: and though she were a conqueror in her mind; yet she was conquered, by the frailty of her body▪ And once, upon such an occasion, a sickness taking hold of her, did possess her for so long a time, that it gave care to us, & danger to her. But she rejoiced, & said, Miserable creature that I am, who shall free me from the body of this death?  
But here the discreet Reader will say, that I writ matter of reproof, rather than praise. I take jesus to witness, whom she served in deed, and whom I serve in desire, that I fain nothing on either side; but that I deliver truths, as one Christian should do of another; and that I writ no panegyricke, but a story of her, and that those things which go for vices in her, would be virtues in an other. I call them vices according to the mind whereof I was, and to the desire of all the sisters, and brothers who loved her, and are looking for her now she is gone. But she hath fulfilled her course, she hath kept the faith▪ & now enjoys the crown of justice▪ and follows the lamb wheresoever he goes. She is now satisfied to the full, because she was hungry; & she sings thus with joy; As we have heard, so have we seen it, in the City of the Lord of power, in the City of our God.  
O ble●…ed change of things! she wept that she might for ever rejoice; she despised these leaking cisterns, that she might find the fountain which is our Lord. She wore a haircloath, that now she might be apparelled in white robes, & say, Thou hast torn my sackloath, and hast apparelled me with joy. She fed upon ashes like bread, and she mingled her drink with tears, saying, My tears were bread to me, day and night, that she might feed for ever upon the bread of Angels, & sing, Taste & see how sweet our Lord i●…. And My hart hath earnestly uttered a good word; I consecreate my works to the King. And she saw those words of Esay, or rather the words of our Lord by Esay, fulfilled in herself, Behold they who serve me▪ shall eat; but you shall be hungry: Behold they who serve me, shall drink; but you shall be thirsty: Behold they who serve me shall rejoice; but you shall be shamefully afflicted: Behold they who serve me shall exult; but you shall cry out in the sorrow of your hearts, & shall howl through the contrition of your spirit.  
I was saying that she ever fled from those leaking Cisterns, that she might find the fountain which is our Lord, & might sing with joy, As the hart desires the fountains of water, so doth mysoule aspire to thee, O my God: when shall I come & appear before th●…face of God? I will therefore briefly touch, how she avoided those dirty lakes of the heretics; and esteemed them to be no better, their Pagans. A certain crafty old companion, and who in his own opinion was a shrewd kind of scholar, begun, without my knowledge, to propound certain questions to her, and say, What sin hath an Infant committed, that he should be possessed by a Devil? It what age shall we be when we are to rise from the dead? If in the age when we die some of us will need nurses after the resurrection: If otherwise, it will not be a resurrection of the dead, but a transformation of them, into others. Besides, there will either be a diversity of the Sexes of man and woman, or there will be none. If there be, it will follow that there will be marriage, and carnal knowledge, yea and generation. If there be not, then, taking away the difference of Sex, they will not be the same bodies, which rise again: for an earthly habitation doth aggravate and oppress the understanding, which hath many things to think of; but they shall be spiritual, and subtle, according to the Apostle, The body is sowed carnal, and it shall rise spiritual. By all which he desired to prove that reasonable souls, for certain vices & ancient sins, were slipped down into bodies, and according to the diversity, and demerit of the same sins were to be subject to such, or such a condition; so that either he should enjoy health of body, or riches, and nobility of parents, or else should fall into sick flesh; or ●…ls by coming into poor●… houses, might pay the punishment of those ancient sins, & be shut up in this present life, and in their bodies as in a prison.  
Which as soon as she had heard, and related to me, letting me know who the man was, and that a necessity lay upon me, of resisting this most wicked viper, & destroying the beast, whom the Psalmist mentions saying, Do not deliver up to beasts, the souls of such as confess to the; And Re●…uke O Lord, these beasts of the reed, who writing iniquity, do speak a lie against our Lord; and exalt their mouths against the most high. I met with the man (& by his own discourse, whereby he procured to deceive her, I shut him up, by ask him this short question. Whether or no he believed the future resurrection of the dead. When he had answered that he did, I pursued him thus; Shall the same bodies rise? or shall they be other? When he had said the same; I asked him, whether in the self same sex, or in another? Upon which question holding his peace (and tossing his head too & fro, like some snake lest he should be hurt) because said I, you hold your peace, I will answer myself for you, and infer the consequences. If a woman shall not rise as a woman, nor a man as a man, there will be no resurrection of the dead. For the sex implies distinct parts, and the parts make up a whole body; but if there be no sex, and parts; what will become of the resurrection of bodies, which consist not without parts, and sex? And then, if there be no resurrection of bodies, there can be no resurrection of the dead. But as for that also, which you object touching marriage, If they shall be the same parts, it must follow that there will be marriage, it is answered by our Saviour saying, You err, not knowing the Scripture, not the virtue of God. For in the Resurrection of the dead, they shall neither marry, nor be married but shall be like the Angels of God. In that he saith, they shall neither marry nor be married, the diversity of sex is showed; for no man saith of wood, or stone, that they shall neither marry, nor be married; which are not capable of marriage; but of them who may marry, & yet for bear to do it by the power & grace of Christ. If you reply and ask, How then shall we be like to Angels, since among the Angels there is no difference of male and female? I will answer you in few words. Our Lord doth not repromise to us the substance, but the conversation and felicity of Angels. As john Baptist, even before he was beheaded, was called an Angel; and all the Saints and Virgins of God, do express in themselves, the life of Angels, even in this world. For when it is said: You shall be like to Angels, a resemblance is promised, but the nature is not changed. And answer me beside, how you interpret, that Thomas touched the hands of our Lord, after the Resurrection, and saw his side boared through with a Lance? And▪ That Peter saw our Lord, standing upon the shore, and eating part of a broiled fish and a honey comb? Certainly, he who stood, had feet; he who showed a wounded side, had doubtless a belly, & breast, without which he could not have sides, which must be contiguous to them both. He who spoke, did speak with a tongue a pall●…, and with teeth. For as the quill hath relation to the strings, so the tongue presses towards the teeth, and makes a vocal sound. He whose hands were felt, must by consequence, have arms. Since therefore he was said to have all the parts, he must necessarily have had the whole body▪ which is framed of the parts, and that no feminine, but masculine, that is, of the sex wherein he died. If now you shall reply, that by the same reason we must eat after the Resurrection; and that our Lord entered in, when the doors were shut, against the nature of true, and solid bodies: give ear a while. Do not draw our Faith into reproach, by speaking of meat after the Resurrection. For our Lord bade them give meat to the Daughter of the Archi●…ynagogue, when she was raised again to life. And Lazarus, who had been dead four days, is written to have fed with him at the same table, lest his Resurrection should be thought to be but a conceit. But if because he entered in while the doors were shut, you would therefore strive to prove, that his body was but aerial and spiritual; by the same reason it must also have been but spiritual, before he suffered, because he walked then upon the Sea, which is contrary to the nature of weighty bodies. And the Apostle Peter, who also walked upon the waters with a wavering pace, must be believed to have had but a spiritual body, whereas the strength & power of God, is showed more, when any thing is done against nature. And to the end that you may know, that by the greatness of wonders, not the change of nature, but the omnipotency of God is showed; he who walked by faith, began by in fidelity to sink down, unless the hand of our Lord had kept him up, when he said: Why dost thou doubt, O thou of little faith? But I marvel that you will have so obstinate a mind when our Lord himself did say: Bring in thy finger hither▪ and touch my hands; and reach forth thy hand, and put it into my side, and be not incredulous, but believe. And else where: See my hands and my feet, for it is I. Feel and see, for a spirit hath no flesh and bones▪ as you see I have. And when he had said so, he showed them his hands & his feet. I tell you of bones, and flesh, and hands, and feet; & you come talking to me of Globes of the Stoics, and certain doting fancies of the air. But if now you ask me, Why an infant who never sinned, is possessed by a Devil? or of what age we shall be, wh●… we rise again, since we die of several ages? I shall answer you good cheap with this; The judgements of God are a great abyss▪ And O the altitude of the riches of the wisdom, and knowledge of God how inscrutable are his judgements, and how unsearchable his ways? For who hath known the sense of our Lord, or who hath been called by him to counsel.  
But the diversity of ages, doth not change the truth of bodies. For since our bodies do continually change, and either increase, or decrease, we should, by that reason, be every one of us, many men, as we daily undergo changes; & I was an other being ten years old, an other at thirty, an other at fifty, an other now that I have my whole head full of hoary hairs. Therefore according to the traditions of the Churches, and of the Apostle Paul, we must answer thus. That we shall rise in perfe●…t man, in the measure of the age of the fullness of Christ; in which age the jews conceive Adam was created, and when we read that our Lord and Saviour rose again; besides many other proofs, which I brought out of both Testaments, wherewith to strangle the heretic. And from that time Paula did so begin to detest the man, and all them, who were of his doctrine, that she proclaimed them with a loud voice, to be the enemies of our Lord Now these things I have mentioned, not that I would briefly confute the heresy, which is to be answered in many volumes, but to the end I might show the faith of so great a woman, as she was, who chose rather to undergo the continual emnities of men, then to provoke the wrath of God, by entertaining such friendships as were faulty.  
I will therefore say as I began, there was nothing more docile than her wit. She was slow to speak, & swift to hear, as being mindful of this precept, Harken, O Israel, and hold thy peace. She had the holy Scriptures without book. And though she loved the historical part thereof, and said that it was the foundation, and the ground of truth; yet she did much more affect the spiritual meaning of it and by that high sense she secured the edification of her soul. In fine she compelled me, that together with her daughter, she might read over both the old Testament, and the new, whilst I expounded it. Which I denying at the first for modesty's sake, yet at last, in regard of her frequent desires, I was content to teach that, which I had learned of myself; that is to say I learned it not of presumption, which is the worst Master of all others, but of the most illustrious men of the Church. If at any time I were at a stand, & did ingenuously confess mine own ignorance, she would never leave me in peace, but by a perpetual kind of demand, compel me to declare, out of many various opinions which seemed the most probable to me.  
I will also speak of another particular which in the eye of envious persons will seem to have somewhat of the incredible. She had a mind to learn the Hebrew tongue, which I had gotten in some measure with much labour and sweat, from my very youth; and even yet I do not forsake the study, with a kind of indefatigable meditation thereof, lest I should grow to be forsaken by it. And she also hath so obtained this tongue, as that she can read the psalms in Hebrew, and pronounce the language, without any accent of the Latin tongue, which we also see even to this day in her holy daughter Eustochium, who ever so adhered to her mother, and so lived under her comandments, that she never lodged, nor fed, nor went without her, nor had one penny in her power, but did rejoice to see that little fortune which was left of her Fathers and Mother's patrimony, to be bestowed by her Mother, upon poor folks; and she esteemed the duty she ought her parent, to be her greatest inheritance and riches.  
I must not pass over in silence with how great joy she did even exult, when she heard that her grandchild the young Paula, who was begotten and borne of Leta, and Toxotius▪ yea & conceived with a desire, and promise from them both, of future chastity, did sing forth Allelluia with her stammering tongue, in her cradle, in the midst of other childish toys; & did break forth the names of her grandmother, and her aunt, by half words. In this alone, she had still a desire concerning her country, to know that her son, her daughter in law, & her grandchild, had renounced the world, and served Christ our Lord: which in part she hath obtained; for her grandchild is reserved to wear the veil of Christ. Her daughter in law, delivered herself over to eternal chastity; her son in law follows on in faith, alms, and other good works; and endeavoureth to express that at Rome, which she hath accomplished at jerusalem.  
But what do we▪ O my soul? why fearest thou to come so far as her end? Already the book is grown big, whilst we fear to come to this last cast; as if whilst we conceal it, & employ ourselves upon her praises, we were able to put off her death. Hitherto we have sailed with a forewind, & our sliding ship hath ploughed up the crisping waves of the Sea at ease. But now my discourse is falling upon rocks, and I am in such danger of present ship wrack, as makes me say, Save us, Master, for we perish; And again, Rise up O Lord, why dost thou sleep. For who can with dry eyes speak of Paula dying? She fell into extreme indisposition; or rather she found what she sought in leaving us, and in being more fully joined to our Lord. In which sickness, the approved dear affection of the daughter Eustochium to her mother, was more confirmed in the eyes of all She would be sitting upon the bed's side, she would hold the fan, to move the air; she would bear up her head, apply the pillow, rub her feet, cherish her stomach with her hand, compose her bed, warm water for her, bring the basin, and prevent all the maids in those services; and whatsoever any other had done, to hold that she herself had lost so much of her own reward. With what kind of prayers, with what kind of ●…tations and groans, would she be shooting herself swiftly up and down, between that cave where our Lord had been laid, & her mother lying in her bed? that she might not be deprived of such an inestimable conversation, that she might not live an hour after her; & that the same Bier might deliver them both up to one burial. But O frail and caduke nature of mortal men! for unless the faith of Christ raised up to heaven, and that the eternity of the soul were promised, our bodies would be subject to as mean condition, as beasts, & they of the basest kind. The same death seizes upon the just, and wicked man; upon the good and bad; the clean and the unclean; him who sacrifices, and him who sacrifices not: as the good man, so him who sins; as him who swears, so him who fears to swear an oath. Both men & beasts are dissolved into dust▪ and ashes, after the same manner.  
Why do I make any further pause, and increase my sorrow by prolonging it? This most wise of women found, that death was at hand▪ and that some part of her body, and of her limbs being already cold, there was only a little warmth of life, which weakly breathed in her holy breast; & yet nevertheless, as if she had been but going to visit her friends. & take her leave of strangers, ●…he would be whispering out those verses; O Lord, I have loved the 〈◊〉 order of thy house, & the place of the habitation of thy glory. And; How belou●…d are thy tabernacles, O God of power; my soul hath even saynted, with an amorous kind of desire of entering into the Court of thy house. An●… I have chosen ●…o be an abject in the house of my God, rather than to dwell in the tabernacles of si●…. And when, upon occasion, I would be ask her why she was silent, and would not answer? & whither she were in any pain or no? she answered me in Greek, That she had no trouble, but that she saw all things before her, in tranquillity & peace. After this, she was silent and shutting her eyes, as one who, by this time, despised mortal things, she repeated those verses aforesaid, but yet so, that it was as much as we could do to hear her: and then applying her finger to her mouth, she made the sign of a Cross, upon her lips. Her spirit fainted▪ and panted apace towards death; and her soul even earnest to break out, she converted the very rattling of her throat▪ wherewith mortal creatures use to end their life, into the praises of our Lord. There were present▪ the Bishops of jerusalem, and of other Cities, and an innumerable multitude of Priests, and Levites of inferior rank. All the Monastery was filled with whole Quires of virgins▪ and Monks. And as soon as she heard the Spouse calling thus, Rise up a●…d come, O th●… my neighbour, my beautiful creature, and my dove; for behold the winter is spent, and past and the ray●…e 〈◊〉 go●…, ●…he answered thu●… with joy▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●… our land, the time of pruning 〈…〉 land of the li●…ing▪  
From that time forward, there was n●… lamentation, nor doleful cry, as is wont to be upon the death of men of this world; but there 〈◊〉 who●… swarms of people, who ch●…ed out the Psalme●… in different tongues. And Paula▪ body, being translated by the hands of Bishops, 〈◊〉 they bending the●… necks under the Bier, whilst some other Bishops carried lamps, & tapers before the body▪ and others led on the Quires of them who sung, she was laid in the middle of her Church of the Nativity of our B. Saviour. The whole troop of the Cities of Palestine came in, to her funeral. Which of the most hidden Monks of the wilderness, was kept in by his Cell? which of the virgins, was then hidden up by the most secret room she had? He thought himself to oomi●… sacrilege, who performed not that last Office, to such a creature. The widows and the poor▪ after the example of D●…cas, showed the clothes which she had given them. The whole multitude of needy people cried out, that they had lost their mother and their nurse. And which is strange, the paleness of death had not ●…anged her face at all; but a certain dignity and dece●… did so possess her countenance, that you would not have thought her dead, but sleeping. The Psalms were sounded forth in order, in the Hebrew, and Greek, and Latin▪ & in the Syrian tongue; not only for those three days, till her body was interred, under the Church▪ and near the cave of our Lord; but during the whole week all they who came in, did the like believing best in those funerals which themselves made, and in their own tears. The venerable virgin, her daughter Eustochium, like an infant weaned from her nurse, could scarce be drawn from her mother. She kissed her eyes▪ and even adhered to her face, and embraced her whole body, and even would 〈◊〉 been buried with her mother. I take jesus to witne●…, that there▪ remained not one penny to her daughter; but as I said before, she left her deeply in debt; and (which yet is matter of more difficulty) an immense multitude of brothers and sisters, whom it was hard to feed, and impious to put away▪  
What is more 〈…〉 of a most noble family▪ d●…d 〈◊〉 with a h●…ge 〈◊〉▪ should have given away all she had, with so great faith▪ 〈◊〉 ●…o be come almost to the very extremity of poverty▪ 〈◊〉 others brag of their monies, and of alme▪ ●…ast into the poor ma●… box▪ & of the Presents which they 〈◊〉 ●…ung▪ ●…in ●…pes of gold. No one hath given more to the poor▪ than she 〈◊〉 〈◊〉 nothing to herself. Now, ●…he 〈◊〉 riches, and those good things, which neither the ●…ye hath see●…▪ nor the care hath heard, nor hath it ascended into th●… hart of man▪ We lament our own c●…e, & we shall seem but to envy her glory, if we lament her longer, who is reigning. Be you secure, O Bustochium, that you are enriched with a great inheritance. Our Lord is your part; and to the end that your joy may be the more complete, your mother is crowned with a long martyrdom. For not only is the effusion of blood reputed for such a confession, but the unspotted service of a devout mind, is a daily martyrdom. The former crown is wreathed, & made of roses, and violets, the later of lilies. Whereupon it is written in the, Canticle of Canticles, My beloved is whit and red; bestowing the some rewards upon such as overcome, whether it be in peace, or war. Your mother heard these words with Abraham; Go forth of thy country; & of thy kindred, and come into the land, which I will show the; and she heard our Lord commanding thus by jeremy▪ Fly you out of the middle of Babylon and save your souls. And till the very day of her death, she returned not into Chaldea, nor did she cover the pots of Egypt, nor that stinking flesh; but being accompanied with quier●… of Virgins, is made a fellow-Citizen of our Saviour; & ascending up to those heau●…ly kingdoms from the little Bethleem, she saith to that true N●…mi, Thy People is my people, & thy God my God.  
I have dictated this book for you, at two sit up▪ with the same grief which you self susteynes. For as often as I put myself to writ, and to perform the work which I had promised, so often did my fingers grow numb, my hand fainted, my wit failed, and even my unpolished speech, so far from any elegancy or conceit of words, doth witness well in what case the writer was▪ Farewell O Paula, & help thou by thy prayers, this last part of his old age, who bears thee a religious reu●…. Thy faith and work●…; ha●… joined thee in society to Christ; and now being present, thou wilt more easily obtain what thou desirest. I have finished thy monnment, which no age will be able to destroy. I have cut thy Elogium upon thy sepulchre: and I have placed it at the foot of this volume, that wheresoever our work shall arrive, the Reader may understand, that thou wer●… praised, and that thou art buried in Bethleem.  

The Title written on the Tomb▪  
She, whom the Paul●…'s got, the Scipio's 〈◊〉,  
The Gracchoes, and great 〈◊〉 race,  
Lies here inter●…'d, called Paula heretofore,  
Eustochiums' mother, Court of Rome's chief grace.  
Seeks for Christ poor, and Bethlems rural face.   

Written upon the Front of the Grot.  
Seest thou cut out of rock, this narrow 〈◊〉?  
T▪ is Paulas house, who now in heaven ra●…nes;  
And leaving brother, kindred, country, Rome,  
Children, and wealth, in Bethlems' gr●…t remains.  
Here i●… thy crib, O Christ, 〈◊〉 〈◊〉  
The Mag●… Presents brought, to God 〈◊〉.   
The holy and blessed Paul●…, departed this life upon the seaventh of the Kalends of February, on the Tuesday after Sunset. She was buried on the fifth of the Kalends, of the same month, Ho●…rius Augustus being the sixth time Consul, and fellow Consul with Arist●…ius. She lined in her holy purpose five years at Rome, and twenty years at Bethleem. She had in all, fifty 〈◊〉 years of age, eight months, and one and twenty days.   

S. Hierome to Nepotianus of the life which a Priest ought to lead. Whereof I have omitted the former part or rather Preface, which is both very long, and but personal, and not belonging at all to the chief matter in hand, which is; what li●…es Priest's a●… to le●…d.  
HARKEN, as the Blessed Cyprian advices, not to such things as are eloquently delivered; but to such as have strength and truth in them: Harken to him, who in function is your brother, in age your father, who brings you from the swathing clou●…es of faith, to a perfect age, and who setting down rules throughout all the steps of your life, may instruct others also, by your means. I well know, that both already you have learned such things as are holy, & that you are daily learning them, of the Blessed man Heliodorus, your uncle, who is now a Bishop of Christ; and the example of whose virtue, may be the very rule of a man's life. But yet accept of these our endeavours how poor soever they may be, & join you this book to his; that as he instructed you how you might be a Monk, this may teach you how to be a perfect Priest.  
A Priest therefore, who serves the Church of Christ, let him first interpret that word; and when he hath defined the same, let him strive to be that very thing, which the word signify For if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek, do signify portion in Latin, than it will follow, that Priests are called so, either because they are of the portion of our Lord, or else because our Lord is the portion or part of Priests. But he who either is the part of our Lord, or who hath our Lord for his p●…rt, aught to show himself to be such an one, as that he possesses our Lord, & is possessed of our Lord. He who possesses our Lord, & saith with the Prophet, Our Lord is my part, can possess nothing but our Lord; and if he will have any thing besides him, our Lord will not be his part. As for example, if he will have gold, silver, or choice of costly household stuff, our Lord with these Parts, will not voutchafe to be his Parte. And if I be the part of our Lord, and the bounder whereby his inheritance is measured and do not take a Parte amongst the rest of the Tribes, but as a Levit and Priest, do live of the tenths, and s●…ruing the Altar do live upon the oblations of the Altar, if I may have food, and clothing, I will be content therewith, and being naked I will follow the naked Cross, I beseech you therefore, and repeating my suit to you again and again, I will admonish you, that you think not the O 〈◊〉 of Priesthood, to be a kind of warefare, after the old fashion; that is to say that you seek not the commodities of the world in the warfare of Christ, & that you procure not to be richer, than when you began to be a Priest, & that it be not said of you, Their Priests have not 〈◊〉 of profit to them. For many have been richer being Monks, then when they were secular persons and Priests. There are some who possess more riches now in the service of Christ being poor, then formerly they possessed by their service under the rich and false devil: and the Church doth even groan with their being rich, whom before, the world knew for beggars.  
Let your table be frequented by poor people, and Pilgrims; & let Christ be a guest with them. See you fly as you would do the plague, any Priest who is a negociator of affairs, and who grows rich of poor, and glorious instead of base. Ill speech corrupts good manners. You contemn gold, an other man loves it; you tread riches under your feet, an other man hunts after it; you cordially love silence, meekness, recollection, but another likes prating, and boldness, and takes no pleasure but in streets, market-places, fairs, and to be sitting in Apothecaryes' shops. In such a difference of manners, what agreement can there be?  
Let your house either seldom or never be trodden upon by woman's feet; and be you either equally ignorant, or do you equally like, all the maids and virgins of Christ. Do not dwell with them under the same roof, and presume not upon your former chastity. You are not holier than David, no●… can you be wiser than Solomon. Be ever remembering, how a woman cast the inhabitant of Paradise out of his possession. When you are sick, let some devout brother of yours assist you and some sister, or your mother, or some other woman, who is of untouched ●…ame, with the world. If you have not perhaps of your consaguinity, who are withal of piety, the Church entertains many old widows, who may perform that duty, and receive some benefit by their service; that so your sickness may also enable you to gather their fruit of alms. I know of some, who have recovered in body, and begun to fall sick in mind. She affords you a dangerous kind of service, upon whose countenance, you are often looking with attention. If in regard you are a Priest▪ some Virgin or widow must needs be visited by you, yet never go into their house alone. Take such company with you, as may not defame you by their society. If some ●…ector, or some Acolytus or some other who hath the Office of singing in the Church follow you▪ let them not be adorned with clothes, but good conditions; no●… have they hair curled with irons, but promise virtue by the very appearance of their persons. Sat never with any woman alone in secret, and without some witness or looker on. If you be to say any thing in familiar manner, the woman hath some aun●…ent person belonging to the house, or some Virgin, or wi●…e, or widow, she is not so inhuman, as that she hath none besides you with whom she dares trust herself. See you be careful of giving no ground to suspicions, and procure to prevent whatsoever may probably be devised against you. A holy affection doth no●… admit the use of frequent Presents & handkerchi●…es▪ and scar●…es, and garments which have been kissed, and meat which hath been ●…sted to your hand, nor ●…he changing of certain dear delightful letters. These words, My light, my h●…ny, my desire, and all those delicacies, and conceits and certain civilities, which deserve to be derided, and the rest of those ●…oyes of lovers we blush at even in Comedies, we detest even in secular men▪ and therefore how much more are we to do it in the case of Monks, & Priests, whose Priesthood is adorned by their Chastity, and their Chas●…y by their Priesthood. Neither do I say thus much, as fearing these things in you, or in holy men, but because there are found good, and bad, in every course, in every degree, and sex, and the condemnation of ●…he wicked serves for the commendation of the good. I am ashamed to speak of these men, who might better be the Priests of Idols.  
I esters, carters, and queans may inherit lands; only Priests, and Monks may not: and this is prohibited, not by persecutors, but by Christian Princes. Nor do I complain against the law, but I am sorry we have deserved, that such a law should be made. A caute●…y is a good remedy, but why should I have a wound, which must stand in need of such a cure. The caution of the law is not only provident but severe; yet covetousness is not bridled even thereby. We overreach the laws by certain deeds made in trust; and as if the Ordinations of Emperors were of more authority than they of Christ: we fear their laws, & we contemn his Ghospels. Let there be an heir, but withal let there be the mother of the children; that is to say, the Church of the flock, which hath br●…d, nourished, and ●…ed them. Why do we interpose ourselves between the mother and the children? It is the glory of a Bishop, to provide for the comodities of poor people, and it is the ignominy of Priests to attend to acquire riches. I who was borne in a poor house, or rather in a country cottage, who scarce had means to fill my windy stomach with the basest grain, and ry●… bread, can now scarce think of the finest flower, & honey, with contentment. I am also come to know the names, and kinds of fishes; yea and upon what part of the coast, such a shell fish was taken; and in the taste of foul I decern the difference of countries; & the rarity of those meats. yea and even the very hurt they do men by dearly buying them. delights me.  
I understand beside, that some Priests, perform certain base services to old men and women, who have no children. They hold the spitting basin, they beseige ●…he bed round about, and they take sometimes, the phlegm of the lungs. & the rotten filth of the stomach, in their very hands. They tremble when the Physician comes to make his visit, and their lip●… shake with fear, when they ask him, if the sick man be mended; & if the old man, chance to be grown better or stronger, themselves are ind●…ngered by it▪ For taking a face of joy upon them, their covetous mind is racked within; as fearing lest they may lose their hope of gain, but then again they will needs compare the lively old man, to Mathusalem, O how great would their reward be, at the hand of God, if they expected no reward in this life! What sweeting doth the getting of such a poor inheritance cost! the pearl of Christ, might be sought at an easier rate.  
Be diligent in reading the holy Scriptures, or rather, let that divine book be never laid out of your hands. Learn●… that which you ar●… to teach. Procure to be able to use that faithful speech, which is according to knowledge, that you may be able to exhort men, with sound doctrine, and so confute such as contradict you. Stand fast in those things which you have learned, and which are committed to you in trust, a●… knowing of whom you learned them; and be ever ready to give satisfaction to all such as demand a reason at your hands, of that faith and hope which is in you. Let not your ill deeds put your words out of countenance; lest some body who hears you speak at Church, make this answer to you within himself; Why do you not practise what you say? He is a delicate instructor, who discourses of fasting, when his belly is full. Even a murdering thief may be able to cry out against covetousness. Let the mind and the hands of the Priest of Christ keep correspondence with his mouth.  
Be subject to your Bishop, and revere him as the Father of your soul. It is for a son to love, and for a slave to fear. If I be thy Father, saith he, where is mine honour; if I be thy Lord, where is that fear which is due to me? In his person which is but one, there are many several titles to be considered by you: a Monk, a Bishop, an Uncle of your own, who already hath instructed you, concerning all good things. You shall also know, that Bishops must understand themselves to be Priests, and not Lords; let them honour Priests, as Priests▪ that Priests may defer all due honour to them, as to Bishops▪ That of the Orator Domitius is vulgarly known; Why should I carry myself towards you, as towards a Prince, when you regard not me as a Senator? That which Aaron and his sons were, in relation to one an other, that must the Bishop, and the Priests be. There is one Lord, and one Temple, and the mystery also must be one. Let us ever remember what the Apostle Peter enjoineth Priests; Feed that flock of our Lord, which is among you, providing for it according to God, not after a compuls●…ne, but free and cheerful manner, not for filthy lucre's sake, but willingly; nor as exercising dominion over the Clergy, but after the form of a shepherd over his flock, to the end that when the Prince of Pastors shall appear, you may receive an immarcessible crown of glory.  
It is an extreme ill custom in some Churches, that Priests are silent, and refuse to speak in the presence of Bishops, as if Bishop's envied them so much honour, or would not vouchsafe to hear them. But S. Paul saith, If a thing be revealed to any man who sits by, l●…t the former hold his peace. For you may prophesy by turns, that all may learn, and all may be comforted, and the spirit of Prophets, is subject to Prophets; for God is not a God of dissension, but of peace. It is a glory to the Father, when he hath a wise son, and let a Bishop take comfort in his own judgement, when he hath chosen such Priests, for the service of Christ. When you are preaching in the Church, let not the people make a noise, but let them profoundly sigh. Let the tears of yours Auditors, be your praise. Let the discourse of a Priest, be seasoned by reading holy Scripture. I will not have you a declamer, nor a jangler, nor to be full of talk without reason; but skilful in the mysteries, & most excellently instructed in the Sacraments of your God. It is the use of unlearned men, to toss words up and down, and by a swift kind of speech, in the ears of an unskilful Auditory, to hunt after admiration▪ A bold man will interpret many times he knows not what, and in the persuasion which he uses to others, he arrogates the reputation of knowledge to himself. Gregory Nazianzen mine old Master, being desired by me to expound what that Sabbath, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meant in Luke, he did elegantly allude thus; I will instruct you about this business when we are at Church; where the whole people applauding me, you shall be forced whether you will or no, to know that, whereof you are ignoran●… now. There is nothing so easy, as to deceive a poor base people, and an unlearned assembly, by volubility of speech, which admires whatsoever it understands not. Marcus Tullius (of whom this excellent Elogium was used, Demosthenes deprived you of being the first Orator, & you him of being the only Orator) saith that in his Oration for Quintus Gallus, concerning the favour of the people, and such as speak absurdly before them, which I would fain have you mark, lest you should be abused by these errors. I speak of that, whereof myself have lately had experience. A certain 〈◊〉, a man of name and learned (who made certain Dialogues of Poets and Philosophers) when in one and the same place, he brings in Euripides, and Menander, and Socrates, and Epicurus, discoursing altogether one with another, whom yet we know to have lived, not only at different times, but in different ages, what applauses and acclamations did he move? For in the Theatre, he had many condisciples who performed not their studies together.  
Be as careful to avoid black course clothes as white. Fly from affected ornaments, at as full speed, as you would do from affected uncleanness; for the one of them savours of delicacy, the other hath a taste of vain glory. It is a commendable thing, I say not, to use no linen, but not be worth any: for otherwise it is a ridiculous thing, and full of infamy to have the purse well filled, & then to brag, that you are not worth so much as a handkerchive. There are some who give some little thing to the poor, to the end that they may receive more, and some man seeks after wealth, under the pretence of using Charity; which is rather to be accounted a kind of hunting then almes-giving. So are beasts and birds, and so are fishes taken. Some little bait is laid upon the hook, that the money bag of the Matrons, may be brought forth upon that hook.  
Let the Bishop, to whom the care of the Church is committed, consider whom he appoints to oversee the dispensation of goods, to the poor. For it is better for a man not to have any thing to give away, then impudently to beg somewhat, for himself to hide. Nay it is a kind of arrogancy, for one to seem more meek, and merciful than the Priest of Christ is. We cannot all do all things; some one is an eye in the Church, an other is a tongue, an other a hand, an other is a foot, an ear, or a belly▪ and so forth. Read the Epistle of Paul to the Corinthians, How diverse members serve to constitute on●… body. But yet let not the rustic, and simple man, think himself to be holy, because he knows nothing; nor if a man be eloquent and skilful, must he esteem that he hath as much sanctity, as he hath tongue; and of the two defects, it is much better that he have a holy rudeness, than a sinful eloquence.  
Many build up walls, and raise pillars in Churches, the marbles shine, the roofs glister with gold, the Altar is set with precious stones; and the while, no care is taken, to choose fit Ministers for Christ. Let no man object to me, that rich temple of the jews, the Table, the Lamps, the Incensories, the Basins, the Cups, the Mortars, and other things▪ made of gold. Then were these things approved by our Lord, when the Priest did immolat sacrifices, and when the blood of beasts was the redemption of sins. Though all these things did go before in figure, yet they were written for our instruction, upon wh●… the ends of the world are come. But now, when our Lord, by being poor, hath dedicated the poverty of his house, let us think upon his Cross, and esteem of riches, as of dirt. What marvel is it, that Christ called riches by the name of unjust Mammon? Why should we admire and love that, which Peter doth even after a kind of glorious manner profess himself not to have? For other wise, if we only follow the letter, and that yet the appearance of the history, speaking of gold and riches, delight us; then together with the gold let us take up other things too; and let the Bishop of Christ, marry virgins, and make them their wives. If that argument, I say, be to hold, then let him who hath any scar, or other corporal deformity be deprived of his Priesthood, though he have a virtuous mind, & let the leprosy of the body be accounted a worse thing than the vices of the soul Let us increase, and multiply, and fill the earth, and let us not sacrifice the lamb▪ nor celebrat the mystical Pascha, because these things are forbidden by the law, to be done any other where, then in the Temple. Let us fasten the tabernacle in the seaventh month, and let us chant out the solemn fast, with the sound of the cornet. But now if comparing all these to spiritual things and knowing with Paul; that the law is spiritual; and that the words of David are true, who sings thus; Open thou mine eyes, and I will consider the wonderful things of thy law; we understand them as our Lord also understood them, and as he interpreted the Sabbath; either let us despise gold with the rest of the superstitions of the jews; or else if we shall like gold, let us also like the jews, whom of necessity we must either like, or dislike; together with the gold.  
The Feasting of secular persons, and especially of such as swell up in high place of honour, must be avoided by you. It is an ugly thing, that before the doors of a Priest of Christ crucified, (who was so poor, and had no meat of his own) the Officers of Consuls, & bands of soldiers should stand waiting; and that the governor of the Province should dine better at your house, then at the Court. And if you shall pretend, ●…at you do such things as these, to the end that you may obtain favour for inferior and miserable people; know that a temporal judge will defer more to a mortified Priest, then to a rich one; & will carry more veneration to your virtue, than to your wealth. Or if he be such a one, as that he will not favour Priests speaking for afflicted persons, but when he is in the midst of his cups, I shall be well content to want the obtaining of such a suit; and will pray to Christ in steed of the judge, who can help me better, and sooner than he. It is better to confide in our Lord, then to confide in man. It is better to hope in our Lord, then to hope in Princes. See that your breath do not so much as smell of wine, lest you deserve to hear that saying of the Philosopher, This is not to give me a kiss, but to drink to me in wine. As for Priests, who are winebibbers, both the Apostle condemns them, and the old Law forbids them, saying, They who serve at the Altar, must drink no wine, or Sicera; by which word Sicera; in the hebrew tongue, all such drinks are meant, whereby any man may be inebriated; whether they be made of wheat, or of the juice of fruit, or when together with fruit they take honey, and make a sweet and barbarous potion thereof, or else strain the fruit of palms till they yield liquore; or by the boiling up of corn, give a different colour and strength to water. Whatsoever may inebriat, and overthrow the state of the mind, you must avoid, with as much care, as you would do wine. Neither yet do I say this, as condemning the creature of God, since our Lord himself was called a drinker of wine; and the taking of a little wine was permitted to the weak stomach of Timothy; but we require a moderation in the use thereof, according to the quality of constitutions, and to the proportion of age, and health. But yet, if without wine I burn with youth, and am inflamed by the heat of my blood, and am endued with a young & a strong body, I will gladly spare that cup, wherein there is suspicion of poison. It sounds elegantly in Greek, but I know not whether it will carry the same grace with us, A fat full belly, doth not beget a slender and well proportioned mind.  
Impose as great a measure of fasting upon yourself; as you are able to bear. Let you Fasts be pure, chaste, simple, moderate, and not superstitious. To what purpose is it, that a man will needs forbear the use of Oil; & then undergo certain vexations, and difficulties, how to get and make meat, which he may eat; as dried figs, pepper, nuts, the fruit of palms, honey, and pistachoes? The whole husbandry of the kitchen gardens is vexed from one end to the other, that forsooth we may be able to abstain from so much as rye bread; and whilst we hunt after delicacies, we are drawn back from the kingdom of heaven. I hear beside, that there are certain persons, who contrary to the nature of men and other creatures, will drink no water, & eat no bread; but they must have certain delicate little drinks, and shred herbs, and the juice of beets; and that forsooth, they will not drink in a cup, but needs in the shell of some fish. Fie upon this shameful absurdity, and that we blush not at these follies; & are not weary with scorn of these superstitions, besides that we seek for a fame of abstinence, even in the use of delicacy. The most strong fast of all others, is of bread and water. But because it carries not such honour with it, because we all live with the use of water and bread, it is scarce thought to be a fast, in regard that it is so usual and common. Take heed you hunt not after certain little estimations of men, lest you make purchase of the people praise with the offence of God. If yet (saith the Apostle) I should please men, I should not be the servant of Christ. He ceased from pleasing men, & became the servant of Christ. The soldier of Christ marches on, both through good fame and bad, both by the right hand and by the left; & is neither extolled by praise, nor is he beaten down by dispraise. He doth not swell up with riches, nor is he extenuated by poverty; & he contemns both those things, which might gain him joy, and those also which may afflict. The son burns him not by day, nor the Moon by night.  
I will not have you pray in the co●…nes of streets, lest the air of a popular fame should divert you prayers, from the right way to their journeys end. I will not have you enlarge the borders, nor make ostentation of the skirts of you garments, and against your conscience to be environed by a Pharisaical kind of ambition. How much better were it, not to carry these things in the exterior, but at the hart▪ and to obtain favour in the sight of God, rather than in the eyes of men? Hereupon hang the Gospel, hereupon the law and the Prophets, and the holy and Apostolical doctrine; for it is better to carry all these things in the mind, then in the body. You who read this faithfully with me according to a faithful and right intention, do understand even that which I conceal; & which I speak so much the louder, even because I am silent. You must have an eye to as many rules, as you may be tempted with kinds of glory.  
Will you know what kind of ornaments our Lord desires to see in you? Procure to have Prudence, justice, Temperance, and Fortitude. Be you enclosed by these coasts of the sky. Let this chariot of four horses carry you on with speed, to the end of the race, 〈◊〉 the chariot drivenes by Christ. There is nothing more precious than this jewel, nothing more beautiful than the variety of these precious stones. You shall be beautified on every side; you shall be compassed in, and protected; they will both defend you, and adorn you, & these gems will become bucklers to you.  
Take you also heed, that you neither have an itching tongue, nor eats; that is to say, that neither yourself detract from others, nor that you endure to hear detractors. Sitting (saith he) thou spakest against thy brother, and thou laidest scandal before the son of thy mother; these things didst thou. & I held my peace. Thou didst wickedly think, that I would be like thee: but I will reprove th●… before thy face. Take care that you have not a detracting tongue, and be watchful over your words; and know that you are judged by your own conscience, in all those things which you speak of others, and of those things, which you condemned in other folks, yourself is found guilty. Nor is that a just excuse, when you say that you do no wrong, when you do but hear the report of others▪ No man reports things to an other, who hears them unwillingly. An arrow enters not into a stone; but starting back, sometimes it hurts him who shot it. Let the detractor learn, that he is not to detract in your hearing, whom he finds to hear him so unwillingly. Do not mingle yourself, saith Solomon, with detractours, because his destruction shall come suddenly, and who knows how soon they shall both be ruined, that is to say, he who ●…tracts, and he who gives audience to detractors. It is your duty to visit the sick, to be well acquainted with the houses of Matrons and their children, & to keep safe the secret of great persons. It is your duty not only to have chaste eyes, but a chaste tongue also.  
You must never dispute nor argue of the beauties of women; nor ever let any house understand by you, what hath passed in any other house. Hypocrates adjured his disciple before he taught them, and made them swear to follow his directions▪ and commanded them religiously to promise silence; and prescribed the speech, the gate, the habit, and the conversation, which they were to use. How much more must we, to whom the charge of souls is committed; love the houses of all Christians, as our own. Let them know us to b●… rather comforters of them in their aflictions, than companions and feasters with them in their prosperity. That Priest is ordinarily contemned, who being often invited to dinner, doth not refuse to go. Let us never desire to be invited, and even when we are invited, let us go seldom, It is a more blessed thing to give, them to receive. And it is strange, but so it is, that even he who desires you to receive a courtesy at his hands, thinks the meanlier of you, when you have accepted thereof; and doth strangely honour you afterward if you chance to lay aside that request of his.  
You who are a preacher of chastity, must not meddle with making of marriages. He who reads the Apostle saying thus, It remayne●… that they who have wives, b●… so as if they had them not, Why should he compel a virgin to marry? He who is a Priest after having been married but once, why should he exhort a widow to marry again? The stewards and overseers of other men's houses, & possessions, how can they be Priests, who are commanded to contemn their own fortunes? To take any thing violently from a man's friend, is theft; to deceive the Church, is sacrilege. To take away that which were to be distributed upon the poor, and when there are many hungry people, to be reserved or wary, or (which is a most abominable crime) to take their due from them, doth exceed the cruelty of any robber by the high way. I am tormented with hunger, and you will be measuring out, how much I may have an appetite to eat. Either distribute that presently, which you ha●…e received; or else if you be a timorous dispenser, turn it back upon the proprietary, that he may bestow his own. I will not have your purse to be filled, by occasion of dispensing my goods. No man can better dispose of my things, than myself. He is the best dispenser, who reserves nothing for his own use.  
Yove have compelled me, most dear Nepotianus (after thee book which I wrote to holy Eustichium at Rome concerning the custody of virginity, which hath been stoned to death) that now again I have unsealed my mouth in Bethleem, and have laid myself open, to be stabbed by the tongues of all men. For either I must written nothing, lest I should become subject to men's censure (which you forbade me to regard;) or else I must know when I wrote that the darts of all ill speaking tongues would be turned against me. But I beseech them to be quiet, & that they will give over to backbite. For we have not written this, as to adversaries, but as to friends; nor have we made any invective against them who sin; but only advised them not to do so. Nor have we only been severe judges against such as do ill, but against ourselves also: and being desirous to pick the moat out of another's eye, I have first cast the beam out of mine own. I have done no man wrong, nor pointed at any man's name in my writing. My speech hath not applied itself to particulars, but hath discoursed only in general against vice. He who shall be angry with me, will thereby confess himself to be in fault.   

Saint Hierome to Laeta about the instruction of her daughter.  
THE Apostle Paul, writing to the Corinthians, & instructing the Church of Christ, which was then but young or rude, with holy directions, did propound this commandment amongst the rest, If any woman have an unbelieved husband, and if he consent to live with her, let her not separate herself from him▪ for the unbelieved husband is sanctified by the believing wife, and the unbelieved wife is sanctified by the believing hubands; for otherwise yo●… children would be unclean, but now they are clean, If perhaps it may have seemed to any hitherto, that the bonds of discipline were too much relaxed, & that the indulgence of the Master was too forward, let him consider the house of you father, (a man, I confess, most illustrious, and most learned; but yet walking hitherto in darkness), and he will perceive that the counsel of the Apostle hath produced this effect; that the sweetness of the fruit might make a recompense for the bitterness of the roo●…; & that base twigs, might sweat forth precious balsamum. You are borne of an unequal marriage, & Paula is begotten & brought forth, by my Toxotius, & you. Who would ever believe that the grandchild of Albinus the pagan high Priest, should be borne upon the fore promise of a Martyr; that the stammering tongue of the little one, should sound forth the Alleluia of Christ; that the old man should cherish the virgin of God, in his bosom. And we have well & happily expected, that the holy, & believing house may sanctify the unbelieved husband. He is now, in a kind of ambition, & expectation to become a Christian, whom a troop of believing sons, & grand children doth already environ. For my part, I think that jupiter himself might have come to believe in Christ, if he had had such a kindred. Let him derid & spit at my Epistle▪ & and cry out that I am either fond, or mad. His son in law did also this, before he believed. Men are not born Christians, but they are made so. The golden Capitol is out of countenance now, for lack of looking to & all the heathen Temples of Rome, are over grown with cobwebs. The very city is now fleeting from itself, and the people runs down, like a flood towards the Martyr's Tombs, whilst the Heathen Temples are not yet half pulled down. If wisdom will not oblige them to embrace the faith, me thinks they should do it now even for shame. This (O 〈◊〉 my most devout daughter in Christ) is said to you, to the end that you despair not of the conversation of your Father; and that by the same faith, whereby you have deserved to obtain you daughter, you may also gain your father; and so the whole house may be happy, by knowing this which was promised by our Lord, Those things which are impossible with men, are possible with God. A man's conversion never comes too late. The thief passed on from the Cross to Paradise. Nabuchodonozor the King of Babylon, after he had grown wild both in body and disposition, and had fed in the wilderness like a beast, was restored to the reason of a man. And (that I may pass over ancient stories lest they might seem fabulous to incredulous persons) did not your kinsman Gracch●…, (whose name doth sufficiently show the antiquity of his nobility, some few years since (when he had the prefecture of the City) overthrow, break down, burn that den of Mithra, and all those prodigious Idols whereby C●…rax, Niph●…, Nilon, Leo, Perses, Helios, and father Bromius or Bacchus are dedicated to those uses? and having sent these hostages before him, did he not obtain the Baptism of Christ? Gentility suffers a kind of desolation of a wilderness even in the City. The Gods which heretofore we adored by the Nations of the world, are now only remaining in the tops of houses, with skrich Owls. The Ensigns of the Cross, are now become the standa●…s of the camp. The healthful picture of the same Cross, serves to beautify the Purple Robes of Kings, & the bright burning gems of their diadems. Now the Egyptian Serapis is turned Christian; Marnas who is shut up in Gaza, mourns, and perpetually trembles for fear of the eversion of that Temple. Out of India, Persia, and Ethiopia, we daily ●…nterteyne whole troops of Monckes. The Armenian hath laid his quivers aside; the ●…uns learn the Psalter; the frozen Scythia doth even boil up through the heat of faith The red and yellow Army of the Geteses carry Churches like Tents round about; and therefore is it perhaps, that they make their part good against v●… by way of Arms, because they embrace our Religion.  
I am almost fallen away into an other matter, & the wheel running round, whilst I was thinking upon a little pitcher▪ my hand hath made a great tankard. For my purpose was, to direct my speech (upon the request of holy Marcelia, and you) to a Mother, that is to yourself; and to teach you how you are to instruct our Paula, who was consecrated to Christ before she was borne; and whom you conceived in your vows, before you did it in your womb. Somewhat we have seen in our time, of the prophetical Books. Ann●… exchanged barrenness for fruitfulness; and you have now changed your said fruitfulness, for hopeful children. I speak it confidently, you shall have more children, you who have paid the first borne to God. These are those first borne, which were offered in the law. So was Samuel borne, and so was Samson; and so did john Baptist rejoice and exult, upon the arrival of Mary. For he heard the words of our Lord thundering in his ears, by the mouth of the virgin, and he strove to break forth of his Mother's womb, that he might have met him. So that she who was borne by repromission, must obtain such instruction from her parents, as may be worthy of her birth. Samuel was brought up in the Temple. john was prepared in the desert. The former was venerable by his sacred hair, and drunk neither wine, nor any other thing which could inebriate; and whilst he was yet but a little one, he had conversation with our Lord. The later flies from Cities, he was bound in by a girdle of hair, he was fed with locusts and wild honey; and (in type of the penance which he was to preach) he was apparelled with the spoil, or skin, of the Camel, that most crooked beast. So must that soul be instructed, which is to become the Temple of God. Let her learn to hear, and speak nothing, but that which belongs to the fear of God. Let her not understand a fowl word, and let her be ignorant of the songs which the world is wont to sing. Let her tongue be enured to sweet Psalms, whilst it is young.  
Away with the usual wantonness of children, and let the girls, and waiting maids be removed from secular conversation, lest what they have learned ill, they teach worse. Let some Alphabet of letters be made for her, either of Box or ivory; & let them be called by their names. Let her play with them, that so her very playing, may be learning; and let her not only learn the order of the letters, that the memory of names may pass into the tune of some song; but let even that very order he inverted, and let the last letters be mingled with them of the midst, and they of the midst with the foremost that she may not only know them by rote, but by use. But when she begins with a weak shaking hand, to draw her style upon wax, let either the tender joints of her fingers be ruled by the casting of some hand over hers, or else let the letters be graven upon some little table; that the lines may be drawn & still shut up in margens by the same hollows, & so they may not wander abroad. Let some reward be propounded to her, when she begins to join the syllables; and let her be animated, by such kind of Presents, as are wont to take the most flattering hold, upon that tender age, Let her also have companious in learning, whom she may envy, and by whose praises she may be stung. If she be at all slow of wit, let her not be chidden; but you must raise it with commendation of her, that she may be glad when she hath conquered, and be sorry when she is overcome. You must chiefly take care, that she be not brought to mislike learning, and that the bitter way of teaching her, in her infancy, may not be remembered by her, when she shall have passed beyond those tender years. Those names whereby she shall accustom herself by little and little to knit words together, must not be casual, but appointed, and industriously compiled; namely of the Prophets, & the Apostles; & let the whole series of the patriarchs from Adam, be brought down, as it is delivered in Matthew, and Luke. That so whilst she is about this other business, a preparation of matter may be made for her memory, to be laid up thereby for after times. Some Master must be chosen of fit years for her, and of good life & knowledge. And I hope a learned man will not think much, to do that in the behalf of a noble virgin, which Aristotle did for the son of Philip, who took the office of clarks or book wrighters away, by teaching him first to read. Those things are not to be contemned as little, without which great things cannot stand. The very air or manner of the letters, and the first teaching of Rules, doth sound after one fashion out of a learned mouth, and after another, if the man be ignorant and rude. And therefore you must provide, that through the foolish dandlings of women, your daughter get not a custom of pronouncing certain half words. Nor to play with gold, or gay clothes, though it be but in jest; for the former of these two things hurts the tongue, & the latter hurts the mind; and she may chance learn that, when she is young, which afterward she must be fain to unlearn. The manner of Hortensius his speech was gotten by him in his father's arms. That is hardly scraped out, which young unfashioned minds have drunk in. Who shall be able to reduce purple wool, to the former whiteness? A new vessel long retains both that odour and taste, whereof it received the first impression. The Grecian history relates, how Alexander, that most powerful King and conqueror of the world, had not power to want the defect of his Tutor Leonides, both in his gate, and behaviour otherwise, wherewith he was infected being a little one. For it is a matter of much ease, to grow like an other in any thing which is ill; and you may readily imitate their vices, to whose virtues you cannot arrive. Let not even her nurse be given to wine, nor be wanton or tattling. Let her be carried by some modest creature, & let the man who overlookes her, be a grave person. When she sees her grandfather, make her skip into his bosom, and hang about his neck; and sing Alleluia to him, whether he will or no. Let her grand mother snatch her to herself, and acknowledge that she smiles like her father. Let her be amiable to all, and let the whole kindred rejoice, that such a rose is sprung from thence. Let her quickly be told, what her other grand mother, and aunt she hath; and for the service of what Emperor, and for what Army she is brought up, though yet she be but a green soldier. Let her desire to be with them; and let her threaten you, that she will be gone to them from you.  
Her very habit, and clothing, must tell her to whom she is promised. Take heed you bore not through her ears, & that you paint not that face, which is consecrated to Christ, either with white or red, nor oppress her neck with gold, & pearl, nor load her head with gems; nor make her hair yellow, and bespeak not by that means, a part of hell-fyer for her. Let her have an other kind of pearls, by the selling whereof afterward, she may purchase that one great Pearl, which is the most precious of all. A certain noble woman of the highest rank, upon the comaundment of Hymetius her husband, who was uncle to the virgin Eustochium did once change the manner of her habit, and dressing; and knit up her neglected hair after a secular fashion, desiring thereby to overcome both the purpose of the virgin herself, and the desire of her mother. But behold the very self same night, she sees (when she was at rest) that an angel was already come towards her, threating punishment with a terrible voice, and storming out these words, Hast thou presumed to prefer the comaundment of thy husband, before Christ? Hast thou presumed to tou●… the head of the virgin of God, with thy sacrilegious hands? which even at this instant, shall wither up; that thou mayest feel with torments, what thou hast done; and at the end of the fifth month from hence, thou shalt be lead down to hell. All these things were fulfilled in the self same order as they were foretold; and the swift destruction of that miserable creature, declared the lateness of her penance. So doth Christ revenge himself upon the violater of his temples; and so doth he defend his own jewels, and most precious ornaments.  
I have related this particular, not that I would insult upon the calamities of unfortunate creatures, but that I may admonish you, with how great fear and caution you must preserve that which you have promised to God. H●…ls the Priest offended God by the sins of his sons. He must not be made a Bishop, who hath luxurious and disobedient children. But on the other side, it is written of woman, that she shall be saved by the bringing forth of children; if they remain in faith, and charity, and sanctification, with chastity. But now if a son of perfect age, and who hath discretion to guide himself be put upon the account of his parents when he doth i'll; how much more shall it be so▪ in the case of sucking and weak children; who, according to the judgement of our Lord, know not their right hand from the left; that is to say, the difference between good & ill. If you will provide with extraordinary care that you daughter be not bitten by a viper; why will you not provide with the like care, that she may not be strooken by that beetle, which beats upon the whole earth; that she may not drink of the golden cup of Babylon; that she go not forth with Dina, to see the daughter of a strange nation; that she dance not, and wear not curious clothes? Poison is not offered, unless it be endeavoured with honey; and vice deceives not, but under the shadow and show of virtue. But how, will you say; The sins of fathers are not punished upon the children, nor of the children upon the parents; but that soul which sins shall dye.  
This is said of them who have discretion, and of whom it is written in the Gospel, He is of age, let him speak for himself; But he who is a little one, and who judges of things like a little one, till he come to the years of discretion, and till the letter of Pythagoras, the IN bring him to the parting of the two ways, both the good, and ill; of such a one is imputed to the parents. Unless you will perhaps conceive, that the children of Christians, if they receive not Baptism, are only guilty of that sin; and that the wickedness hath no relation to them, who would not give the Baptism; especially if it be at such time, as when they who are to receive Baptism, have no power to refuse it. But so on the other side, the good of those Infants, is also the gain of their parents. It was in your power, whether or no you would offer up your daughter, though yet your case be different, who made a vow of her, before you conceived; but that now you should neglect her breeding, when you have offered her, will touch you self in point of danger. He who makes oblation of a Sacrifice, which is lame or maimed or defiled with any spot, is guilty of sacrilege; and how much more will she be punished, who is negligent in preparing a part of her own body, and the purity of an untouched mind, for the embracements of the King?  
When she begins to be a little grown, and to increase in wisdom, age, and grace, both with God and man, after the example of her spouse, let her go to the Temple of her true father, with her parents; but let her not depart with them out of the Temple. Let them seek her in the journey of this world, and amongst the troops of her kindred, but let them find her no where else, but in the secret retiring place of holy scriptures▪ ask questions of the Prophets, and Apostles, covering her spiritual marriage. Let her imitatat Mary, whom Gabriel found above in her chamber; and who was therefore strooken with fear, because she saw a man, as she was not wont to do. Let her imitate her, of whom it is said, All the glory of that daughter of the King, i●… from within Let her also say to her elect, being wounded by the dart of his charity, The King hath led me into his chamber. Let her never go forth, lest they meet with her, who walk round about the city, and lest they strike and wound her, and take the pure v●…ile of chastity from her, & lea●…e her stark naked in her own blood; but rather when any body knocks at the door, let her say: I am a wall, and my breasts are a tower, I have washed my feet, and I cannot find in my h●…rt to fowl them.  
Let her not feed in public, that is to say, at her parent's table, that so she may see no meat which she may affect▪ And though some think, that it is an act of higher virtue to contemn pleasure, when it is at hand; yet for my part, I hold it to be the safer way towards abstinence, to be ignorant of that, which you must not seek. I read this of old, when I was a boy at school; You have no good title to reprehend that, which you suffer to take root by custom. Let her begin to learn, even already, not to drink wine, wherein is Luxury. Before one come to be of strong age, abstinence is both grievous and dangerous. Till that time she may (if need require) both bath, and use a little wine, for the help of her stomach, and be sustained by the eating of some flesh, lest her feet ●…ayle her, beo●…fe she can begin to run. And thi●… I say, according to indulgence, but not according to commandment; fearing weakness, but not teaching the way to lust. For otherwise, that which is partly done by the superstition of the jews, in rejecting some beasts, and other food; and which the Brachman●…i of the Indians, and the Gymn●…sophists of the Egyptians do also use, even in excluding the vs●… of so much, as flower, or barley, and only to feed upon roots; Why should not the Virgin of Christ observe wholly? If glass be so much worth, why should not pearl be worth more? She who is borne upon a fore-promise, let her live so, as they lived who were borne upon such a kind of fore-promise. A like grace ought to be obtained by a like labour.  
Let her be deaf to musical instruments, and not know why the Pipe, the Lyra, and the Harp were made. Let her daily give account of the task of those flowers, which she daily is to gather out of Scripture. Let her learn from thence a certain number of Greek verses. Then presently let the teaching of the Latin tongue follow after; which if it cast not her young mouth into a frame from the beginning, her tongue will be perverted towards some strange accent; and her natural language will be abased with foreign errors. Let her have you for her Mistress, & let her tender youth admire you. Let her see nothing in you, or in her Father, which if she do, she may sin. Remember you who are the parents of a Virgin, that you are to teach her more by your deeds, then by your words. Flowers quickly fad, and an unwholesome air doth soon corrupt the Saff●…an, the violet, and the lily. Let her never go into public, but with you. Let her not go even to the tombs of Martyrs, or to Churches, without her mother. Let no youth, let no dapper fellow smile upon her. Let our young virgin so celebrate the days of Vigils, and solemn pernoctations, that she may not depart from her mother, even for one hairs breadth.  
I will not have her love any one of her maids, more than another; no●… that she be ever whispering in her care. Whatsoever she saith to one of them, let them all know. Let that companion please her, who is not tricked up, nor fair, & wanton, and who singes not a sweet song with a clear voice; but who is grave, pale, neglecting herself, and inclining to sadness. Let her governess be some ancient virgin of approved trust, modesty and conversation; who may instruct her, and accustom her by her own example, to rise by night to prayers & Psalms to sing hymns in the morning, and at the third, the sixth, and ninth hour; to stand in the skirmish, & like a warrior of Christ to offer the evening sacrifice with her lamp lighted. Let the day pass in this manner, and so let the night find her labouring. Let reading come after prayer, and then prayer after reading. That time will seem short, which is employed upon such variety of works. Let her learn also to make yarn, to hold the distaff, to lay the basket in her lap, to turn the spindle, & to draw down the thread with her fingers. Let her despise silk, and the wool of the S●…reans, and gold which is wrought into fine thread. Let her get such garments, as whereby the cold may be driven away, and not whereby the body which is pretended to be clad, may be discovered. Let her food be some little pot of herbs, and flower, and little fishes for some seldom times. And (that I may not draw on these rules against gluttony into length, whereof I have also spoken more at large elsewhere) let her so eat, that she may be ever hungry, and may be able to read, & sing psalms presently after meat. Those long and immoderate fasts are not allowed by me (especially when the party is very young) wherein they go empty from one week to another, and when it is forbidden to eat fruits▪ and to use oil in the dressing of meat. I have learned by experience, that an ass when he is weary, seeks places into which he may divert. This do those worshippers of Isis, and Cybeles', who with a gluttonous kind of abstinence, devour pheasants & turtles, when they are brought smoking in, lest otherwise forsooth, they should de●…ile the gifts of Ceres. This is the precept, which I give for that kind of fast, which is to be continual, that our strength may last for a long journey, least being able to run in the first part of therace, when we come to the second we fall down. But (as I have written h●…rtofore) in L●…nt the sails of abstinence are to be hoist up, and all the reins of the charriot-driver, are to be laid in the horses necks, as when they are in great haste. Though yet, there be still a difference between the condition of secular persons, and that of Virgins and Monks. A secular man conco●…tes the former ravine of his appetite, and living upon his own juice (after the manner of snails) he prepares his paunch for future food, and fat provision: but a Virgin, and a Monk, must so lose the reins to their horses, as to remember that they must ever run. That labour which ends not, must be moderate; but that which is to have an end, may for the time ●…e more intense. For there we are ever going, and here we pause sometimes. If ever you go to the houses of recreation near the City, do not leave your daughter at home. Let her not know how, nor let her be able to live without you; and when she is alone, let her be afraid, let her not have conversation with secular persons, nor cohabit●… with ill bred Virgins. Let her not be present at the marriage of your servants, nor mingle herself with the sports of the unquiet family.  
I know some who have advised, that the virgin of Christ may not bathe herself, with so much as Eunches, nor with married women; for the former lay not down the minds of men; and the later, by their great bellies show about what business they have been. For my part, I am utterly against liking, that a virgin of ripe years should use baths at all; who ought to be ashamed, and even not to see herself naked. For if she macerate her body, and reduce it to servitude by watching, and fasting, if she desire to extinguish the incentives▪ and flame of lust of her boiling youth by the coolness of abstinence, if by the desire of neglecting herself she make haste to put her natural beauty in disorder; why should she on the other side stir up covered fire, by the entertainment and encouragement of Baths?  
Instead of silk and gems, let her love the divine books; wherein not the picture which is limmed with gold upon Babylonian parchment, but an exact and learned edition or copy may give delight. Let her first learn the Psalter, let her divert herself from vanity, by those songs; and let her life be instructed by the Proverbs of Solomon. In Ecclesiastes, let her learn to despise worldly things. In job let her follow the examples of virtue and patience. Let her pass from thence to the Ghospels, and never lay them out of her hands. Let her suck in; the Acts of the Apostles, and the Epistles, with the whole affection of her hart. And when she hath enriched the store-house of her breast with those goods, let her commit the Prophets to memory, the five books of Moses, the books of Kings the Chronicles, and the volumes also of Esdras, and Hester. At the last, she may without danger, learn the Canticle of Canticles; which if she had red in the beginning, she might perhaps have been wounded; through want of understanding that nuptial song of spiritual Marriage, which is expressed under corporal words. Let her take heed of all Apocryphal books. And if at any time she will read them, not for the truth of doctrine, but for the reverence which is due to Miracles; let her know that they are not theirs, under whose names they go●…; and that many vicious things be mingled, there with; and that the man had need of much prudence, who is to seek gold in dirt. Let her ever have the works of Cyprian in her hand, and she may with a secure foot run over the Epistles of Athanasius, and the books of Hilarius. Let her be delighted with their tracts and wits, in whose books the piety of faith wavers not. And as for other Authors, let her read them so, as that she may ra ther judge of them, then be ruled by them.  
But you will say, how can I, being a secular woman, observe all these things at Rome, in such a great crowd of people? Do not undergo that burden, which you are not able to bear; but when you shall have wenaed her, with Isaac, and shall have clad her with Samuel; send her to her grandmother, and her aunt. Restore that most precious gem to the chamber of Mary; and let it be set upon the cradle of jesus, who is crying out there, like an infant. Let her be brought up in the Monastery, let her life be spent among those quires of virgins; let her not learn to swear; let her hold a lie to be a sacrilege; let her be ignorant of the world; let her live angelically; let her converse in flesh without flesh; & let her ●…ld all others to be like herself. And that I may pass over the rest with silence, let her free you from the difficulty, & danger of conserving her. It is better for you to wish for her, when she is absent; then to be frighted concerning her upon all occasions, when she is present, about what she is saying, with whom she is speaking, towards whom she makes a sign, and upon whom she looks with a good will. Deliver this little one over to Eustochium; the child's very crying, now like an infant is a kind of prayer for you. Deliver to Eustochium this companion of sanctity, whom hereafter she may leave her heir thereof, Let her look upon her Aunt, love her, and admire her even from her infancy, whose speech, whose gate, and whose conversation, is the very doctrine itself of virtue. Let her be in the lap of her grandmother, who may hereafter reap in her grandchild, whatsoever she sowed in her daughter; who hath learned by long experience to bring up, to conserve, to instruct virgins; whose crown is woven with chastity, and it hath the increase of a hundred fold.  
O happy virgin! O happy Paula, the daughter of Toxotius, who through the virtue of her grandmother, and of her aunt, is more honourable by sanctity, then by nobility of stock! O that you might hap to see that mother and sister in law of yours, and behold those great minds in little bodies! I doubt not but according to that modesty, wherewith you are naturaly endued, you would outstrip your daughter, and change that first sentence of God, for that second law of the Gospel; nor would you only contemn the desire of having more posterity, but would rather offer yourself too God. But because there is a time for embracing, and a time for abstaining; and the wife hath not power over her body. And; Let every one who is called, continue in the same vocation, in our Lord. And since he, who is under the yoke with another, must so run, as not to leave his companion in the dirt; do you restore that wholly in your offspring, which you defer in the mean time▪ concerning yourself. Anna did never receive her son again, whom she vowed to God, when once she had offered him in the Tabernacle; esteeming it to be an indecent thing▪ that he who was to be a Prophet, should grow up in her house, who had still a desire of more children. In fine after she had conceived, and brought him forth, she durst not approach to the Temple, nor appear empty handed before our Lord, till first she had paid what she ought; and having made an immolation of that sacrifice, and returning home, she brought five children for herself: for her first borne was brought forth by her for our Lord. Admire you the fidelity of this holy woman? Imitate also her faith. If you will send Paula hither, myself make you a promise, that I will be both her teacher, and her foster-father. I will carry her upon my shoulders; and though I be an old man, I will by imitation of stammering frame words fit for her, and will esteem myself much more glorious, than that Philosopher of the world; I, who shall not be instructing that Macedonian King, who was to be destroyed by poison; but a handmaid and spouse of Christ our Lord, to be prepared for his celestial kingdom.   

Saint Hierome to Furia; about keeping herself in state of widowhood.  
YOU desire me by your letters, and you entreat me in a lowly kind of manner to answer you: and I will write▪ how you ought to live, and conserve the crown of widowhood, without touch to the reputation of your chastity. My mind rejoices, my hart exults, and the affection of my soul doth even earn with gladness, to see you desire that, after your husband's life, which your mother Titiana of holy memory did maintain and perform a long time, whilst her husband lived. Her petition, and prayers are heard. She obtained that her only daughter should arrive to that, which herself when she was alive, did possess. You have beside a great privilege, from the house whereof you came, in that, since Camillus his days, it is hardly written, that any woman of your family was ever married a second tyme. So that you are not so praiseworthy if you continued a widow, as you will deserve, to be detested if you keep not that being a Christian, which Pagan women have kept for so many ages. I say nothing of Paula & Eustochium, who are the flowers of your stock; lest by occasion of exhorting you, I may seem to praise them. I also pass by Blesilla, who following your husband, and your brother, ran through much time (after the account of virtue) in a short space of her life. And I wish that men would imitate that, for which women may be praised, and that wrinkled old age, would restore, what youth doth offer of his own accord.  
I do wittingly, & willingly thrust my hand into the fire. The brows will be knit, the arm will be stretched out & angry Chremes rage, till his face swell. The great Lords will stand up against this letter, the nobility of lower rank will thunder, crying out, that I am a witch; I, a seducer, and fit to be carried away into the furthest part of the world. Let them add if they will▪ that I am also a Samaritan, to the end that I may acknowledge the title of my Lord. But the truth is, I divide not the daughter from the mother, nor do I bring that of the Gospel, let the dead bury the dead. For he lives whosoever he be, that believes in Christ But he that believes in him, must also walk as he walked. A way with that envy, & malignitity, which the sharp tooth of 〈◊〉 tongued men would ever be fasting upon Christians; that whilst they fear reproach, they may be urged to forsake the love of virtue. Except it be by letters, we know not one another; and then piety is the only cause, where there is no notice of flesh and blood. Honour you father, if he separate you not from the true Father. So long you must acknowledge the tie of blood, as he shall know his Creator. For otherwise, David will speak thus to you in plain terms; Harken, O daughter, & see, and incline thine ear, and forget thy people, and thy father's house and the King will earnestly desire thy beauty▪ for he is thy Lord. A great reward, for having forgotten a father, The King will earnestly desire thy beauty. Because you saw, because you inclined your ear▪ and have forgotten your people, & your father's house, therefore the King will earnestly desire your beauty, and will say to you; Thou art all fair, my friend, and there is no spot in thee. What is more beautiful than a soul, which is called the daughter of God, and ears for no exterior ornaments? She believes in Christ, and being advanced to this high honour, she passes on to her spouse, having him for her Lord, who is her husband.  
What troubles are found in these other marriages, you have found in the marriages themselves; and being satisfied even to a glut with the flesh of quails, your jaws have been filled with extreme bitterness. You have cast up those sharp and unwholosome meats, you have rendered that boiling & unquiet stomach. Why will you cram you self again with that, which did yea hurt, like a Dog returning to his vo●…it, and a S●…w made clean in a wallowing place of dirt? Even bruit beasts, and wild birds, are not apt to fall again, into the same gins and nets. Are you perhaps afraid, that the family of your Furia's should fail; and that your father should not have some little child sprunge from your body, who may crawl up and down his breast, and bedaube his neck with filth? As if all they who were married had borne children; or they who have had children, had them ever answerable to the stock whereof they came. Belike Cicero'es son, did resemble his father in eloquence; and your ancestor Cornelia who was indeed the example both of chastity and fecundity, was glad belike, that she brought the Gracchis into the world. It is a ridiculous thing to hope for that, as a thing certain, which you see, that many have not, & others have lost when they had it. But to whom shall you resign so great riches? to Christ, who cannot dye. Whom shall you have for your heir? him, who is also your Lord. Your father will be troubled at it; but Christ will be glad your family will mourn, but the angels will rejoice. Let your father do what he will with his estate; you belong not ●…o him of whom you were borne; but to him by whom you were regenerated, & who redeemed you with that great price of his own blood. Take heed of those nurses, and those women who are wont to carry the children in their arms; and such venomous creatures as they, who desire to seed their bellies▪ even out of your very skin. They persuade you not to that which is good for you▪ but for themselves▪ And they are often giving out those verses:  

Will't thou alone consume thy youth in vain,  
And children sweet, and love's rewards disdain?   
But men will say, that where the sanctity of chastity is, there is frugality▪ where frugality is▪ there are the servants put to loss. They think themselves robbed, of whatsoever they carry not away; and they consider but how much, and not of how much, they receive it. Wheresoever they see a Christian, they encounter him with that common scorn of being an Impostor. Th●…se people sow most shameful rumours; and that which came first from themselves, they give out▪ to have had from others; being both the authors, and exaggerators of the report. A public ●…ame grows out of a mere lie which being once come to the Matron's ears, and having been canvased by their tongues▪ passes on, and penetrates even through whole Provinces. You shall see many of them, fall into the very rage of mad people, and with a spotted face, and vipers eyes, and woormeaten teeth▪ rail at Christians.  

Hee●… one, who in some stately purple mantle goes▪  
And mumbling out some filthy thing, through her fowl nose,  
Trips up her words, and doth her toothless mouth disclose▪   
And then forsooth all the company, makes a buzz on her side; and the audience barks out against us▪ yea and some of our own institute join with the●…, being both the detractors and the detracted▪ Against us they have tongue enough▪ but they are dumb in finding fault with themselves, as if even they, were also any other thing, than Monks; and that whatsoever is spoken against Monks▪ did not redound upon Priests, who are the fathers of Monks. The loss of the sheep, is a reproach to the shepherd; as on the other side; the life of that Monk deserves praise, who reverences the Priests of Christ; and detracts not from that order, whereby he is made a Christian.  
I have said thus much to you, O daughter in Christ, not doubting of your purpose, for you wolud never have desired my letters of exhortation, if you had made any question of the good of single marriage; but to the end, that you might understand the wickedness of servants, who set a price upon you; and the sleights of kinsmen, and the pious error of your father, to whom though I will easily allow that he loves you, yet I cannot grant, that it is a love according to knowledge. But I say with the Apostle, I confess they have zeal, but not according to knowledge. Do you rather imitate (for this I must often repeat) that holy mother of yours; whom as often as I remember, it occurs to me to think of her ardent love towards Christ, her paleness through fasting, her alms to the poor, her obsequiousness to the servants of God; the humility both of her exterior, and of her hart; and her speech which was so moderate upon all occasions. Let your father (whom I name with honour and all due respect; not because he is of Consular authority and a Sevator, but because he is a Christian) fulfil the effect of his name. Let him rejoice that he begat a daughter, not for the world, but for Christ; or rather let him grieve that you have lost your virginity in vain; and with all, have not gathered the fruit of marriage. Where is the husband which he gave you? Though he had been amiable; though he had been good, death would have snatched all away; and his departure would have untied the knot of flesh and blood. I beseech you take speedy hold of the occasion, and make a virtue of necessity. The beginning of Christians, doth not so much import, as▪ the end. Paul began ill, but ended well; and the beginnings of judas are praised, but his end was made damnable by his treachery. Read B●…chiel. Whonsoever the just man shall sin, his iustic●… shall not deliver him; and the impiety of the wicked, shall not hurt him whensoever he shall be converted from his impiety. This is Jacob's ladder, by which the Angels ascend, and descend; from the top whereof our Lord leaning do w●…e ward reaches out his hand, ●…o such as are weary▪ suf●…eyning the weak steps of them who climb, by the contemplati●… of himself. But as he desires not the death of a sinner, but that he may be converted and live; so he hates such as are tepid, & they quickly make him ready even to cast the gorge. She to whom●… more i●… forgiven, loveth more. That unclean woman, who was baptised in the Gospel in her tears; and she who had formerly deceived many with the hair of her head, was saved by wiping the feet of our Lord. She brought not frizzled dress with her▪ nor crackling shoes, nor eyes which were smoked over with Antimony. So much the fouler she was▪ so much was she the fairer. What should painting white or red; do upon the face of▪ a Christian? whereof the one tells a lie in making red the lips and cheeks; the other doth as much, in making white the forehead and necks; They are fire to inflame young people; they are the entertainments and encouragements of lust; and they are testimonies of an unchaste mind. How will such a one weep for her sins, whose tears show her skin, and do even make furrows in the face? This is not an ornament according to our Lord, but it is a covering of Antichrist. W●…h what confidence can a woman lift up that face to heaven, which the Creator of all things, knows not? It is impertinent for any to allege her youth, or tender years. The widow who hath left to please her husband, & who (according to the Apostle) is a widow indeed, hath need of nothing but perseverance. It is true. that she remembers ●…her former pleasure; she knows what she hath lost; and wherein she took delight; but these burning arrows of the devil, are to be quenched by the rigour of watching, and fasting. Either let us frame our discourse according to that kind of life which we seem to lead otherwise, or else let us seem to live according to the discourse we hold▪ Why do we profess one thing & practise another? The tongue talks of chastity, and the exterior of the whole body just the contrary. And this I have thought good to say, of the dressing and habit of the body.  
But the widow who lives in delights, is dead, even whilst she is alive; and this is not my saying, but the Apostles. What is the meaning of this, She is dead, even whilst she is alive? She seems indeed to live▪ in the eyes of ignorant people, and not to be dead in Christ, from whom no secret is concealed: The soul which sins, the same shall dye. Some men's sins are manifest, & precede their judgement; but some other ●…ena sins follow it. And so also good deeds are manifest, and such as are not good cannot lie hid. He speaks therefore to this effect. There are some who sin publicly, and so freely, that so soon as you see them, you presently understand them to be sinners; but others who hide the●… sins with 〈◊〉, are known afterward by their conversation: and in like manner, the good deeds of some are very public, and they of others are not known to us, but only by long experience afterward. To what purpose is it therefore, that we stand bragging of chastity, which is not able to wine credit fo●… itself, without her companions, and acc●…ssaries, which are▪ A l●…st 〈◊〉 & Thirst▪ The Apostle mac●…rares his body▪ 〈◊〉 brings it under the subjection of his soul, for fear leas●… otherwise he should not find that to be in himself which he had enjoined to others. And shall a young woman, whose blood is boiling up with meat, be secure concerning her chastity ●… Neither yet whilst I am saying this, do I condemn those meats which God hath created to be used by us, with thanksgiving; but I take from young people & maids, the motives and intertainments of pleasure? They are not the fir●… of Aetn●…, nor that land of Vulcan, nor either 〈◊〉, or O●…, which boil up in so huge ●…heat, as do the most inward ●…ines of young people, when they are full of v●…ine, and inflamed with curious fare.  
There are many, who tread upon covetousness; and it is laid aside by them as easily as their purse. A reproachful tongue, is mended by imposing silence upon it. To reform the habit and order of our clothing, doth but cost an hour's work. All other sin's ar●… without the man▪ and that which is without, is soon cast away. Only lust, to which we are enable ●… by God, for the procreation of children, if i●… pass beyond the due bounds, proves vicious, & by a kind of course of nature, it strives to break out into copulation. It is therefore a point of great virtue, and requires a careful diligence to overcome that, to which you are borne▪ and not to live in flesh, after a ●…shly manner; to fight daily with yourself, and to ha●…e the hundred eyes of Argus (which the Poet's ●…aigne) upon that enemy who is shut up within ourselves. This is that which the Apostle delivers to us in other words: All sin which a man commits is without the body, but he who commits fornication▪ sins against his own body. The Physicians, who writ of the nature of man's body, and especially Galen saith in those books which are entitled Of preserving bodily health, that the bodies of youths, and young men, and of men and women of perfect age, boil up through their invate heat, and that such food is hurtful to them, at those years, as doth increase their heat; & that on the other side it conduces to their health, to take such other meat and drink, as cools the blood. And so also old wine, and warmer food, is good for old men who are subject to crudities and phlegm. Whereupon our Saviour also saith; Look to yourselves, that your har●…s be not oppressed, through gluttony & drunkenness, and with the cares of this life. And the Apostle speaks of wine, wherein there is luxury. Neither is it any maru●…ile, that the Potter framed this judgement of the poor little pot which himself had made, when the Comedian, whose end was no more than to describe the condition of mankind, said, that Venus grew could without Ceres and Bacchus.  
First therefore (if yet the strength of your stomach will endure it) let water be your drink, till you shall have passed over the heat of your youth. Or if your weakness will not admit of this, harken to Timothy; Use a little wine for your stomach, and for your frequent infirmities. In the next place, you must in your food, avoid all kind of things which are hot. And here I speak not only of flesh, upon which the vessel of election pronounces this sentence; It is good for a man not to drink wine, nor to eat flesh; but also even in Pulse, to avoid all those things, which are windy, and heavy; and know you that nothing is so good for Christians, as the feeding upon kitchen herbs. Whereupon he saith also in another place? He that is infirm, let him eat herbs; and so the heat of our bodies, is to be tempered with this cooler kind of cates.  
Daniel, & the three children were fed with Pulse. They were but young, & were not yet come to the fiery pain wherein that Babylonian King fried those old judges. By us, that good & fair state of body which (even besides the privilege of God's grace) appeared in them, by their feeding upon such meats, is not esteemed; but the strength of the soul is sought by us; which is so much the stronger, by how much the flesh is weaker. From hence it is, that many who desire to lead a chaste life, fall grovelling down in the midst of their journey, whilst they attend only to abstain from flesh; and load the stomach with pulse, which being taken moderately and sparingly, is not hurtful. But if I shall say what I think, there is nothing which doth so much inflame a body, and provoke the parts of generation, as meat when it is not well digested, but makes a kind of convulsion in the body through windynes.  
I had rather O daughter, speak a little too plainly, then that the matter we speak of, should be in danger. You must think all that to be poison, which makes a seminary of pleasure. A sparing diet, & a stomach which is ever in appetite, I prefer before a fast of three days; and it is much better to take some little thing every day, then to feed full, at some few times. That rain is the most profitable, which descends into the earth, by little and little. A sudden and excessive shower, which falls impetuously▪ turns the field up side down. When you eat, consider that instantly after, you must pray and read. Rate yourself to a certain number of verses of holy Scripture, and perform this task to our Lord; and allow not your body to take rest, till you shall have filled the basket of your breast with that kind of work. Next after holy scriptures, read the writings of learned men; of them I mean whose faith is known. There is no cause, why you should seek gold in dirt, but you must sell pearls, to buy that one. Stand according to the advice of jeremy, near many ways, that you may meet with that one which leads to our country Transfer your love of jewels, and gems, and silken clothes, to the knowledge of holy scripture. Enter into that land of promise flowing with milk and honey. Eat flower, and oil, and apparel yourself with the variously coloured garments of joseph. Let your ears be boared through with jerusalem, that is to say, by the word of God, that the precious grain of new corn, may bow down from thence. You have holy Exuperius, a man of fit age & approved faith, who will often instruct you with his good advice. Make friends for yourself of the unjust Mammon, who may receive you into those eternal Tabernacles: bestow your riches upon them, who eat not pheasants, but brown bread, who drive hunger away, and who do not call lust home. Have understanding of the poor, and needy; give to every one that asks of you, but especially to the household of faith. Cloth the naked, & the hungry, & visit the sick. As often as you stretch forth your hand, think of Christ. Take heed, that when your Lord God is begging of you▪ you increase not the riches of other folks.  
Fly from the conversation of young men, and let not any roof in your house be able to see these dapper, curious, and loose fellows there. Let the musician be sent away like a ma●…efactour, and thrust you rudely out of your house, all Fiddlers, and minstrels, and such quires of the Devil, as you would annoyed those Siren songs, which bring destruction. Go not ●…orth in public, & be not carried up and down (according to the liberty which widows takes) with that army of eunuchs going before you. It is a most wicked custom, that a frail sex, and a weak age should abuse power, and should think that all is lawful, which they list. Though all things were lawful, all things are not expedient. Let not any solicitor who is curled up, nor any fine foster-brother, nor any dainty faire-faced page, be near you. Sometimes the Lady's mind, is understood by the habit of her maids. Procure the society of holy Virgins, and widows; and if there be necessity that you must speak with men, do not avoid bystanders; and let your confidence in speech be such, as that you neither tremble, nor blush, when any other body comes in. Let your face be the glass, wherein your mind may be seen; and let your silent eyes confess the inward thoughts of your hart. We find, that lately, a certain ignominious rumour did flutter throughout all these Eastern parts. Both the age, the fashion, the habit, the pace, the indiscreet conversation, the exquisite Feasts, the princely provision of Nero, and Sarda●…apalus spoke of nothing but marriage. By the correction of the wicked, the wise man will grow so much the wiser. A love which is holy, is not subject to impatience. A false report is soon repressed, the the later part of a man's days, is made the judge of the former. I confess indeed, that no man can pass the course of this life, without being bitten by ill report; and wicked men make it their comfort, to cast reproach upon the good, as conceving that their sins are made less faulty by it. But yet a fire made of straw goes out quickly, and the raging flame is content to die by little and little, if it be no longer fed. If fame belied you the last year, yea or even if it said true, let the fault cease now, & the rumour will also be at an end. I say not this, as if I doubted any ill of you; but because I love you so much, that I fear even such things as are safe▪ O that you might but see your sister, and that you might chance to hear the wise discourse of that holy mouth; you would discern strange power in that little body. You would perceive that wholesuite of stuff, both of the old & new Testament, even boil out of her holy mouth. She makes a pastime of fasting, and her delight is her prayer. She holds the Timbrel in her hand, after the example of M●…ria; and Phara●… being drowned, she invites the quire of virgins by saying thus, Let us sing unto our Lord, for he is magnifyed, after a glorious manner; he hath cast down●… both horse, and Rider into the sea. She addresses this kind of singers to Christ, and she instructes this kind of music for our Saviour. So passes the day, and so the night, and the oil being prepared for 〈◊〉 lam●…es, the coming of the spouse is expected. Do you therefore imitate her. Let Rome have such a one in it, as B●…thleem possesses which is les●…e than Rome. You are rich, & it is easy for you to minister the help of food to such as are poor. Let virtue spend that which was provided by you as the matter of luxe, and let no woman fear poverty, who despises matrimony. Help to make such virgins, as you may bring into the King's chamber. Relieve widows whom you may mingle as so many violets, between Virgin's lilies, and Martyrs roses; & make yourself a coronet, of such flowers as th●…se, instead of that crown of thorns in which Christ carried the sins of the world.  
Let your most noble Father, both be glad, and be assisted by this example. Now let him learn that of his daughter which he learned before of his wife. Now the hair is grown white, the knees tremble, the teeth fall, and the forehead being ploughed with wrinkles by his great years, death must needs be even at the gates, and the funeral fire is there at hand. We grow old whether we will or no. Let him make that provision for himself, which is necessary for a long journey. Would he carry that with him, from which he must part against his will? Nay rather let him send it to heaven before him; which if he refuse to do, the earth will take it.  
These younger widows, whereof many going back after Satan, when they have been luxurious against Christ, are wont to say when they are about to marry a second time: My little fortune is daily perishing; the inheritance of my ancestors is destroyed, My servant hath spoken saucily to me; my maid neglects my commandment; who shall show himself against these things? Who shall answer the charges which are laid upon my lands? Who shall instruct my children? who shall bring up my young she slaves? And, O unspeakable wickedness, they bring that as a cause of marriage, which even alone were a sufficient reason to have hindered it. The Mother brings not a foster-father, but an enemy upon her children; not a Father, I say, but a tyrant. Being inflamed by lust, she forgets the children of her own womb; and, in the midst of her little ones, who are not capable yet to understand their misery, she, who hereafter will lament it, is now tricking herself up, like a new bride. Why do you pretend the care of your patrimony? Why the unruly pride of your servants? Confess your filthiness. No woman marries a husband, to the end that she may not lie with a man. Or yet if it be true, that you are not urged by lust, what kind of madness is it, that you should prostitute your chastity, after the manner of harlots, to the end of augmenting your estate; and that for the obtaining of a base and transitory end, your chastity which is precious, and eternal, should be defiled.  
If you have children already; why desire you a second marriage? If you have none; why fear you not that 〈◊〉, whereof already you have some proof? And why prefer you a thing uncertain, before purity which is certain? The contracts of marriage are now written out for you to sign, that shortly you may be compelled to make your will. Your husband will counterfeit himself to be sick; and that which he desires you should do, when you are about to die, he will do now, when he means to live. Or if it happen, that you have children by the second husband, there is already a quarrel, and a civil war within doors. It shall be no longer lawful for you, to love your former children, nor so much as to look up on them with indifferent eyes. If you feed them by stealth, he will envy the dead man, and unless you hate your children, you will seem to be still in love with their Father. But then, if he having children by a former wife, shall lead you home to his house, all the Comedians, and Versifyers, and the commomplea-bookes of the town, will declaim against you, as a most cruel stepmother, though indeed you should be most benign towards them. If your son in-law be sick, or if he have but even an aching head, you shall be defamed for a Witch. If yourself give him not meat, you will be accounted cruel; if you feed him, you will be said to poison him. I beseech you tell me, what good do these second marriages produce, which may serve to countervail so great miseries.  
Would we know what kind of things widows ought to be? Let us read the Gospel according to Luke. And Ann●… the Prophetess (saith he) was the daughter of Phanuel of the tribe of Asser. Phanuel, in our tongue signify the face of God; Aser, is translated to signify, both riches & felicity. Because therefore she had endured the burden of widowhood, from her youth till she came to be fourscore and four years old, and departed not from the Temple of God, insisting day and night by fasting & prayer, therefore did she deserve spiritual grace, and to be styled, the daughter of the face of God, and to be endowed with the riches, and felicity of her ancestors. Let us remember the widow of Sarepta, who preferred the hunger of Elias before her own, or her children's health. So that she being to dye with her son that night, resolved to leave her guest safe behind her; and choosing rather to lose her life, than her giving of alms, did in that handful of flower, prepare for herself the seminary of a harvest, from our Lord. The flower is sowed, & the vessels of oil springs out. In jury there was scarcity of wheat, for the grain of corn was dead there; & there flowed great fountains from the widow's oil▪ We read in judith (if men be yet disposed to receive that book) of a widow, who was defeated by fasting, and defaced by mourning weeds, who lamented not her dead husband, but sought the coming of a new spouse, by the extreme neglect of her own person▪ I see that she appears with a warlike sword, and with a bloody right hand. I perceive she hath the head of Holophernes, which she hath brought, even from the midst of her enemies. A woman overcomes men, and chastity cuts off the head of lust; and changing suddenly her habit, she comes back to that conquering neglect of herself, more glorious than all the ornaments of this world could give her. Some there are, who ignorantly reckon Deborah among the widows, & think that Barach the Captain, was the son of Deborah, though the scripture speak otherwise. By us, she shall be named in regard that she was a Prophetess, and is reckoned among the number of the judges. And because she could say, How sweet are thy words to my throat, more than honey or the honycombe to my mouth; she took the name of a Bee, being fed by the flowers of holy Scripture, and being imbrued by the odour of the Holy Ghost, and composing the sweet juice of Ambrosia, with her Prophetical mouth. Noemi (which signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and which we may interpret The comforted) her husband and children being dead in foreign parts brought bake her chastity into her country, and being sustained by that provision, she had a Moabite for her son's wife, that this prophecy of Isay might be fulfilled: Send forth, O Lord, the Lamb, the subduer of the earth, from the rock of the desert, to the mountain of the daughter of Zion. I come now to the widow of the Gospel (that poor widow, more rich than all the people of Israel) who taking a grain of Mustardseed, and putting leaven into three cakes of flower, did by the grace of the holy Ghost, temper a confession of the Father, and the Son, and did cast two mites into the Treasury. Whatsoever she could be worth in all the world, and all her riches without exception, she offered, in both the Testaments of her faith. These are the two Seraphims, who thrice did glorify the Trinity, and are laid up for a treasure to the Church, whereupon a burning coal being by the ●…onges of both those Testaments, doth purify the lips of a sinner.  
Why should I repeat these ancient particulars, and produce the virtues of women out of books, when you may propose many to yourself in the City, where you live, whose example you ought to imitate. And that I may not seem to speak of them in particular by the way of flattery; the holy Marsella will serve your turn, who corresponding with the stock whereof she came, hath presented us with some what out of the Gospel. Anna lived seven years with her husband, from the time of her virginity; Marsella seven months. The former expected the coming of Christ; this later holds him fast, whom that other received. The former, saw him crying, the later preaches him triumphing. The former spoke of him, to all such as expected the redemption of Israel, the later cries out thus with the nations, which are now redeemed: A brother doth not redeem, a man shall redeem. And out of another Psalm: A man is borne in her, and the most high hath founded her. I remember that almost two years since, I wrote some books against jovinian, wherein by the authority of Scriptures I fully satisfied the questions, which came against me; where the Apostle grants liberty of second marriages. And there is no necessity to repete them here at full length, since you may have what I have written there. And now that I may not exceed the measure of an Epistle, I will only give you this lesson: Remember daily that you must dye, for than you will not be thinking of a second marriage.   

Saint Hierome to Paulinus, about the institution of a Monk.  
A Good man bringeth forth good things, out of the good treasure of his hart; and the Tree is known by his fruit-You measure us by your own virtue, and being great, you extol us who are little; and you fill the lowest room are the banquet, that you may be advanced. by his direction who makes the Feast. For what is there in us, or how little is there that we should deserve to be praised, by learned words? that we, who are poor and mean, should be commended by that mouth, whereby that most religious Prince is defended? But do not, my dear brother, esteem of me according to the number of my years, & value not my wise doom by my age; but my age by my wisdom, according to that of Solomon: A man's wisdom is his grey hairs. For Moses was commanded to choose seventy six such Priests, as he knew to be Priests, that is to say, such as were to be esteemed according to their wisdom, not according to their age. And Daniel, whilst he was yet a youth, gave judgement upon aged men; and their lasciviousness condemned them of unchastity. I say, you must not judge of a man's sufficiency, after the rate of his age, nor must you therefore think me to be more virtuous, because I began to serve in the camp of Christ before you. Paul the Apostle. was changed from being a persecuter, to be a vessel of election, and being last in order, he became first in merits; because though he were the last, he laboured more than they all. judas (of whom it was said, But thou O man, who didst eat fainlliarly with me, and waste my captain, and we walked together in the house of God) was the betrayer of his friend, and of his Master▪ and was reproved by our Saviour's words, and tied the knot of his own ugly death, upon a high tr●…c. On the other side the thief exchanged the Cross for Paradise, and made that punishment of his murders, to stand for Martyrdom.  
How many do at this day, even by living long carry themselves (as it were) dead to Church, and being whited sepulchers without, are full of dead men's bones within. A sudden lusty heat is better than along tepidity. In fine you hearing those words of our Saviour (If thou wilt be perfect go, and sell all though hast, and give it to the poor, and follow me) do turn those words into deeds; & being naked do follow the naked Cross; and so do more lightly and nimbly climb up Jacob's ladder you have changed you mind with your habit, and do not, with a full purse, affect any glorious kind of filth, but with clean hand and a pure hart, you prise yourself to be poor in deed, and in spirit. For there is no great matter, in countersetting or making ostentation of fasting, by carrying a pale and won face about; and for a man to brag of carrying a poor cloak upon his back, when he is rich in revenues. That Crates of Thebes, who formerly had been extremely rich, when he came to be a Philosopher at Athens, cast away a great somme of gold, nor did he think that a man could possess virtue and riches, both together. But we, being all stuffed with gold, will needs follow Christ, who was so poor; and attending to our former rich estates, under the pretence of enabling our selves to give alms, how shall we distribute the goods of other men faithfully to others, when we do so fearfully reserve our own? It is an easy matter for a full belly to dispute of fasting.  
It deserves no commendation to have lived at jerusalem; but to have lived there well. That City is to be desired, that to be praised, not which kills the Prophets, and which hath spilt the blood of Christ; but which the impetuousness of the river doth make glad; which placed upon the hill, cannot be concealed; which the Apostle calls the mother of Saints; of which City he rejoices, that he is made a free-denizen. Neither yet by saying this, do I tax myself of inconstancy, or condemn that, which I do; that so I should in vain seem to have left my friends, and country, after the example of Abraham: but I dare not circumscribe the omnipotency of God to so narrow as compass; and to confine him to a small place of the earth, whom heaven is not able to contain. The faithful are not weighed by the diversity of places, but by the merit of their faith. And they who are true adorers, adore not the father either in jerusalem, or in Mount Gasarim: for God is a spirit, and they must do it in spirit, and truth. The spirit breathes where it will. The earth & the fullness thereof, is our Lords. Since the whole world was bathed with that celestial dew, the fleece of jury being dry, and many coming from the East and West, have reposed in the bosom of Abraham, God hath given over to be only known in jury, and to have his name great in Israel; but the sound of the Apostles, is now gone over the whole earth, and their words even to the ends of the world. Our Saviour speaking to his Disciples when he was in the Temple, said thus; Rise up, let▪ us go hence. And to the jews; Tour house shall be left desert to you. If heaven & earth shall pass, certainly all things which are earthly, shall pass: And therefore the places of the Cross, and Resurrection, shall profit them, who carry their Cross; who rise daily with Christ, and who make themselves worthy of such an excellent habitation. But they who say, The temple of the Lord, the temple of the Lord; Let them hear the Apostle say, You are the temple of our Lord, and the holy Ghost dwells in you. And that heavenly Court is open alike, both towards Jerusalem, and towards Britanny. For the kingdom of God is within you. Anthony, and all those swarms of Monks of Egypt, and Mesopotamia, Pontus, Capad●…cis, and Armenia never saw Jerusalem, and heaven is open to them without any relation to this City. Blessed Hilarion, who was of Palestine, and lived there, did never spend but one day in the seeing of Jerusalem, to the end, that being so near hand, he might neither seem to contemn those holy places, nor yet on the other side, might seem to shut up our Lord in any one place. From the times of Adrian, to the empire of Constantine (which imported about the time of a hundred and four score years) in the place of the Resurrection, there was an Idol of jupiter. In the rock of the Cross, there was placed a marble statue of Venus to be worshipped. The persecutors who were authors thereof, conceiving that they might abolish our Faith of the Resurrection, and of the Cross, when they had polluted the holy places by their Idols. That wood which is called Thamus, that is to say, of Adonis, did overshaddow the most imperial place of the whole world, namely this Bethleem of ours, whereof the Psalmist saith: Truth is sprung out of the earth, and in that hollow place where Christ being an Infant did once cry, the paramour of Venus was lamented. But you will ask me to what end I am so large in this particular? To the end that you may not think, that any thing is wanting to your faith, because you have not been at Jerusalem; and that you may not esteem us to be the better men, because we enjoy this habitation. But whether you live here or there, you shall obtain of our Lord, a reward which shall be equal to your works.  
But yet that I may plainly confess what the pulse of my hart is in this business, considering both your purpose, & that ardour of mind wherewith you have disclaimed the world, I do really believe, that you will then find difference in places, if forsaking Cities & the concourse of people which is found therein, you will dwell in some little retired corner, & feeke Christ in the desert, and pray alone in the mountain with jesus, & enjoy the neighbourhood of these holy places. That is to say, that both you may estrange yourself from the City, and not lose the purpose of being a Monk. I speak not this for Bishops, or Priests, who have other employments; but I speak of it for a Monk, and such a one as formerly was noble in the world, who laid the price of his possessions at the feet of the Apostles; thereby teaching, that money was to▪ be trodden under foot, that so living in humility and secrecy, he might continue to despise that, which he had once despised. If the places of the Cross, and of the Resurrection were not exceedingly frequented in this City, where there is a Court, where there is a guard of soldiers, where there are lascivious people jesters, mimic's, and all other things which were wont to be in other Cities; or if it were only frequented by troops of Monks; all Monks indeed might well desire such an habitation as this. But now it is extreme folly, for a man to renounce the world, to forgo his country, to forsake his Cities, to profess Monastical life; and then to live in greater concourse of men abroad, than he was to have lived in his own country. Men flock hither from all the parts of the world; the City is full of all kind of people, and there is such a crowding here of folks of both sexes, that here you are to endure that whole inconvenience, whereof you avoided but a part, by going from any other place.  
Since therefore you do so confidently ask me by what way you are to go. I will unmask myself, and tell you clearly what I think. If you will exercise the office of a Priest, if you be delighted in the employment of Episcopal dignity, live in Cities and Towns; and procure that the salvation of others souls may be profitable to yours. But if you desire to be that which now you are called, that is to say, a Monk, which signify to be a solitary person; what make you in Cities, which are not the habitations of several single persons, but of many who live together? Every profession hath his chiefs. Let Captains of Roman armies, imitate the Camillo's, the Fabricio's, the Regulo's, and the Scipio's. Let Philosophers propound to themselves Pythagoras, Socrates, Plato, Aristotle. Let Poets imitate Homer, Virgil, Menander, and Terence. Historians, Thucydides, Sallust, Her●…tus, Livy; Orators, Lysias the Gracchis, Demosthenes, & Tully. And (that we may come nearer to ourselves.) let Bishops and Priests have the Apostles and Apostolical persons for their patterns, & let them endeavour to have their merit, since they have their honour. But let us have for the prime men of our institute, the Paulo's, the Autho●…ies, the julian's, Hilarions, and the Macario's▪ And (that I may return to the authority of scriptures) our General is Elias, and Elizeus; and our Captains are the sons of the Prophets, who dwelled in solitary places and deserts, and who made Tabernacles for themselves, near the waters of jordan. The children of Rechab, are of this kind, who drunk no wine, nor other thing that could inebriat; who dwelled in Tents, who were praised in jeremy, by the voice of God; and it was promised to them, that some one of their stock, should not be wanting, who might stand before our Lord. This I think is signified by the title of the 70. Psalm, speaking of the sons of jonadab, and of them, who were led into captivity. This is jonadab the son of Rechab, who is affirmed in the book of Kings, to have mounted the chariot of Hi●…u, and his sons they are, who (ever dwelling in Tents, and being at last compelled upon the breaking in of the Army of Chaldea; to enter into Jerusalem) are said to have been the first, who were led into captivity; because after having enjoyed the large liberty of a desert, they were shut up in that City, as if it had been a prison. I beseech you therefore, because that holy Sister of yours hath a kind of tie upon you, and for that you pass not on as yet, with a pace which is wholly free, yet whether you be here or there, fly from compliments, and visits, and feasts, as from certain chains which will tie you to pleasure. Let your food be mean, as herbs, and pulse; and take it not till night; and little fishes sometimes, which you must hold for a great delicacy. He who desires Christ, and feeds upon that bread, must not greatly care of how precious meats his excrement be made: whatsoever delicate thing you eat is all one with bread and pulse, when once it is passed down below the throat. You have two books of mine against jovinian, of the contempt of delight in eating. Let your hand e●…er have in it some holy book. You must often pray with your knees bend, & your mind must be raised up to our Lord. You must watch often, and often sleep with an empty stomach. These carrier's o tales and these pretty little vanities, and smoothing flatterers, you must fly like so many enemies. Dispense your alms with your own hand, for the ease of the charge of poor and virtuous people. Honesty is grown rare amongst men. Do you not believe what I say? Think of judas his purse.  
Do not affect poor clothes, with a proud mind. What need have you to see those things often, for the contempt whereof you became a Monk. Especially let your sister decline the conversation of these Matrons, and let her have no cause, either to be sorry for herself, or to admire herself, when she sees herself all neglected and ill clad, amongst the silks and jewels of other women, who ●…it about her. For one of these two will bring you to repent your good purpose, & the other is a Seminary of vainglory. Take heed that you, who have formerly been a faithful & excellent dispenser of your own goods, take not upon you to distribute the money of other folks. You conceive well what I say: for our Lord hath given you a very universal understanding▪ Carry the simplicity of a dove, that you procure not to deceive any man; and the subtlety of a serpent, that you be not supplanted by the sleights of others. It is not much less vicious for a Christian, to be deceived then to deceive. Whom you shall find to be ever, or often speaking of money (except it be in the way of alms, which must be open to all) hold him rather to be, a merchant, than a Monk. Besides that which must serve for food, and clothing, and other manifest necessities, do not give to any, lest the dogs, eat up the children's▪ bread. The believing soul is a true temple of Christ. Apparel that, adorn that, offer▪ presents to that, and receive Christ in that. For what serves it, that the walls should glister with pr●…tious stones, and that Christ should be in danger to die of hunger, in the person of a poor man? They are no goods of yours, which you possess, but you are only trusted with dispensing them. Remember Ananias, and Saphira. They did too miserably keep their own; and take you heed, that imprudently you scatter not the substance of Christ; that is to say, that by indiscretion or affection, you bestow not the goods of the poor, upon such as are not poor; and that (according to the laying of that most wise man) Liberality ●…e not destroyed by liberality. Do not look back upon the martial ornaments, and the vain title of the Cato'●…. I know you within, even to the very roots. It is a high point, to be indeed & not only to seem a Christian; And I know not how, but so it is, that they, who please the world, displease Christ.  
I speak not these things, as if according to the Proverb, The sow were reading a lesson to Minerva, but now that you are s●…tting to Sea, I have admonished you as one friend should do another: choosing, that you should rather observe my skill to be little, than my good will; and desiring that wherein I have slipped, you may pass on with a firm pace.  
I have gladly read that book, which you composed for the Emperor Theodosius, with much prudence and eloquence; and especially I liked the subdivision thereof. And as in the first parts, you overcome others, so in the later you outstrip yourself. The very manner of discourse is close, and clean, and together with the purity of Tully it is full of sentences. For that kind of eloquence (as one saith) is but cold and weak, when only the words deserve praise. Besides, you make your consequences of things very well, & one thing ●…angs handsomely upon another. Whatsoever you assume, i●… either an end of that which goes before, or a beginning of that which follows. Theodosius is happy, in being defended by such an Orator of Christ. You have given lustre to his princely robes, and you have consecrated the profitableness of his laws, to succeeding ages▪ Proceed on in virtue you, who have laid so good foundations. What kind of soldier will you prove when you have experience? O that I were so happy, as to have the leading of such a wit as yours, not through the Aonian mountains and those tops of the hill of Helicon, (whereof the Poets speak) but by the tops of Zion, and Itabirium, and Sina. If I might but teach you, what I have learned, and deliver the mysteries of Scriptures, as it were into your hands, some such thing would grow up to us, as the learned Greece never had. Harken therefore my fellow servant, my freiend, my brother▪ observe a little, by what path you are to walk, in the holy Scripture. All that which we read in those divine books, doth shine indeed, and that brightly, even in the bark, but it is much sweeter in the substance and depth thereof. He who will eat the kernel, must break the nut: Reveal mine eyes (saith David) and I will consider the wonderful things of thy law. If so great a Prophet confess so great darkness of ignorance; with what a night of stupidity may we conceive ourselves to be environed, who are but little ones, and as it were but sucking babes? But this veil was not only put upon the face of Moses, but upon that also of the Evangelists and Apostles. Our Saviour spoke to the people in parables; & avowing that that which he delivered had somewhat in it of the Mystical, he said, He who hath ears to hear, let him hear. Unless all things which are written of him be opened by him, who hath the key of David, which shuts and no man opens, and which opens and no man shuts, they will never be disclosed by any other. If you had this ground, and if your work were perfected by this last hand, we should have nothing more graceful, nothing more learned, nothing more delightful, nothing more Latin then your books. Tertullian is frequent in sentences, but of no very delightful speech. Blessed Cyprian walks on, all sweet and smooth, like a most pure fountain, but (employing himself wholly upon the exercise of virtue, and taken up by the troubles of persecution) he discoursed not at all of holy Scriptures. Victorinus, who was after crowned with an illustrious marytrdome, is not able to express what he understands. Lactantius, who was a very flood of Ciceronian eloquence, I would to God he could as well have confirmed our doctrine, as he did easily confute that of others. A●…nobius was unequal, and subject to excess, and with all confused, without dividing his work. Saint Hilary is aloft in his french style, and having the ornament of those flowers of Gr●…cian eloquence, he is involved sometimes in long periods; and is far out of the reach of ordinary men. I pass over the rest in silence, whether they be dead, or still alive, of whom others may iudg●… either way, after our time.  
And now I come to you, who are my fellow in profession, my companion, and my friend, (I say my friend, though you be not yet of my acquaintance) and I will pray you, not to suspect my friendship of flattery, but rather conceive, that I am in error, or that I slip through the love I bear you; then that I would deceive a friend, by speaking hlm fair. You have a great wit, and an unspeakable store and copy of speech; and you express yourself purely, and with ease, and the same facility and purity is seasoned with prudence; for the head being sound, all the senses are in vigour. If labour and the understanding of Scripture were added to this prudence, & eloquence, we should see you in a short time to hold the very highest place amongst our men; and (ascending up to the house of Zion, with jacob) to sing upon the house tops, that which you had learned and known in the private rooms of the house. Gird yourself up, I beseech you, gird yourself up. Nothing of this world is given to mortal men, but upon the price of great labour. Let the Church have you noble, as the Senate had you in former time; and now prepare riches for yourself, which you may daily bestow, and yet will never fail, as long as the world lasts. Do it whilst yet your head is not sprinkled with grey hairs; before you be overgrown with diseases, and melancholy, and old age, and pain, and before sad death carries us unmercifully away. I cannot be content with any mediocrity in you; but I desire that all may be eminent, all excellent. With what greedy gladness I have received the holy Bishop Vigilantius, it is fitter that you learn by his words, then by my letters. Upon what ground he went hence, and left us so soon, I must not say, lest I may seem to offend some. I have entertained him a while as he was passing by in haste; and I have given him a taste of our friendship▪ to the end that you may learn by him, that which you desire to know of me. I entreat that by your means, I may salute your fellow servant, who labours with you in our Lord.  
FINIS.    


THE LIVES OF SAINT PAUL THE FIRST HERMIT, OF SAINT HILARION THE FIRST MONK OF SYRIA, AND OF SAINT MALCHUS,  
Written by Saint Hierome.   

THE LIFE OF SAINT PAUL THE HERMIT, WRITTEN BY S. HIEROME.  
THE ARGUMENT.  
PAUL of Thebais having about the age of 15 years, being instructed in the literature as well of the Grecians, as of the Egyptians, both his Parents being dead, and he accused by his Sister's husband, for being a Christian, and flying from Decius and Valerianus the persecutors, betook himself to the wilderness. There did he lead his life, by the space of ninety four years, in admirable abstinence and sanctity till such time as being visited by that great Anthony (who was directed so to do by a divine revelation) he slept in our Lord. The life of this Paul, is elegantly described by Saint Hierome.  
THE LIFE.  
IT hath been often doubted among many, by what Monk the Desert was first inhabited. Some have reached at it so high, as to ascribe the first beginning to B. Elias, & then to john. But Elias seems to us, to have rather been a Prophet, than a Monk; and john to have begun to be a kind of a Prophet, before he was borne. But some others affirm (and they have brought the whole vulgar to be of their opinion) that Anthony was the first in undertaking this kind of life, which yet is but partly true. For it is not so properly to be said, that he was the first of all the Eremites, as that he gave spirit to the endeavours, and designs of them all. But Amathas and Macharius, who were the disciples of this Anthony (and whereof the former buried the body of his Master) affirm even to this day, that a certain Paul of Thebais, was the chief, and prime man of this Institute, which opinion we also approve, though not so much, because he carries the name of it, as upon other reasons. Many there are who spread abroad both these, and other things at their pleasure, as namely that there was a certain man all hairy to his very feet, who hid himself in a hole under ground, and they devose many incredible things, not worth the relating; and since their affirmation is so void of shame, their opinion seems not worthy of confutation. But now for as much as a diligent account hath been given us of this Anthony, both in the Greek and Latin tongue, I have disposed myself to write some few things of the beginning, & end of Paul; rather because it hath been omitted by others, then that I presume upon myself. For as for the manner of his life, in the middle part of his age, and what subtle sly temptations of Satan he sustained, there is no mortal man, who can tell us any news thereof.  
Under Decius and Valerian us the persecutors, at such time as Cornelius at Rome, & Cyprian at Carthage, were condemned to the felicity of shedding their blood, many Churches in Egypt & Thebais, were blasted by a bitter storm of persecution. The Christians of that time, desired no better than to give their lives for the name of Christ, by the compendious stroke of the sword; but the crafty adversary going in search after slower punishments, for the delivery of men over to death, did more desire to cut the throats of souls, then of bodies; and (as was said by Cyprian, who himself suffered Martyrdom) he would not permit them to be killed, who were even desirous to dye. And now to the end that his cruelty may be the more notorious, we have here committed two examples to memory.  
When a certain Martyr was persevering in his faith, and continued to be conquerors in the midst both of racks, & burning plates, the persecutor commanded that he should be anointed all over with honey and so (with his hands bound behind him) be extended under a scorching Sun with his face upward; to the end that he might yield himself, upon the sting of flies, who before, had been victorious over the torments of fire. He commanded another Martyr, who was flourishing in the very prime of his youth to be led aside into a most delicious garden & there in the midst of pure lilies, and blushing roses, (where also a stream of water was creeping on with a soft bubbling noise, and the wind gently whistling checked the leaves of the trees) to be spread with his face upward upon a bed stuffed with down, and to be left tied there with silken bands, to the end that so he might not be able to deliver himself from thence. Now upon the retiring of all them who were present, a beautiful Courtesan came to make her approach, and began with her delicate arms, to embrace his neck; and (which cannot be modestly related) did also impurely touch him otherwise, to the end that his body being altered, and inflamed by lust the lascivious conquerors might overspred him. This soldier of the band of Christ, knew not what to do, nor which way to turn himself, whom torments had not subdued, delight was beginning to overcome, when at length (inspired from heaven) he bit of his own tongue, & spitting it into the face of her, who kissed him, the sense of lust, was subdued, by the sharpness of that pain which succeeded.  
At that time therefore, when such things as these were acted, in the inferior T●…ebau, (when the Sister of Paul was then already bestowed by him in marriage, (himself having a rich inheritance descended to him by the death of both his Parents; whilst then he was of the age of about fifteen years) and having been eminently instructed in the literature both of the Grecians and Egyptians, & endued with a meek spirit, & which greatly loved God, and finding that the storm of persecutions brought such thunder with it), he took a resolution of retiring into a remote, and private villa of his own.  

But, O thou vast desire of gold;  
How hugely dost thou make men bold?   
His Sister's husband grew to betray him, whom he ought to have concealed; nor could the tears of the wife nor the respects of common blood, nor the consideration of God beholding all things from on high, dissuade him from that wickedness. But cruelty urged him to do those things, though the pretext which it took was from piety. Now as soon as this most discreet young man grew to understand thus much, he fled towards the desert Mountains, where he might expect the end of this persecution, and so voluntarily he made a virtue of necessity. And proceeding on by little and little, and then pausing, and often doing the same thing; at last he met with a great rocky hill, near the bottom whereof there was a large kind of cave shut up by a stone. Upon the removing of which stone he being more earnest in making new discoveries (according to the nature of man which loves the knowledge of hidden things) he perceived a great entry there within, which being open to the sky above, was endeavoured by the wide branches of an old Palm tree, pointing out a most clear fountain, the stream where of breaking only out of the ground, the same earth which had brougbt it forth did instantly suck it up again, through a little hole. There were moreover, throughout that worn mountain not a few old rooms, wherein there might be seen certain anvils, & hammers, which by that time were grown rough with rust, and formerly had been employed upon stamping coin. And it is related by the Egyptians, that this place had been used as a secret mint-house of money, at such time as Cleopatra kept that close intelligence with Antonius. But Paul growing now to carry a particular kind of love to this Cave, as if it had been expressly designed to him by Almighty God, did there employ his whole life in solitude & prayer. The Palmtree served his turn, both to afford him food, and clothes. Which, that no man may think impossible, I take jesus, and his holy Angels to witness, how, in that part of the desert, which joins Syria and Saracens together, I have seen certain Monks, whereof one being a recluse, had lived during thirty years, upon barley bread, and puddle water; and another who continuing in an old Cistern, which the Syrians in their language call Caba, was sustained by the only eating of five dried Figs every day. These things will seem incredible to them who are of unbelieved minds, for to others, all things are possible.  
But to return to that from which I had digressed, when now the B. Paul had lead a celestial life on earth, being by that time, a hundred and thirteen years old, and when Anthony having ninety years of age, had remained alone in another Desert, as himself was wont to relate; a thought slipped once into the said Anthony's mind, as if no perfect Monk remained in that wilderness, besides himself. But whilst he was at rest by night, it was revealed to him, that there was another much more excellent than he, whom he was appointed to find out, and visit. Therefore instantly upon break of day, the venerable old man, uphoulding his weak limbs by the support of a staff disposed himself to be going, though he knew not directly whether. But shortly then the high noon began to inflame the world vn der a scorching Sun, and yet he was not discouraged from his new journey, but said: I confide that my God will show me that servant of his, whom he hath promised. Not a word more than this, when behold he sees a creature made of horse & man, such as Poets are wont to call Hippocentaures. Upon which fight, he arms his forehead with the impression of that salutiferous sign, and saith: Tell me, O thou, where dwells that servant of God? But he gnashing out I know not what kind of barbarous sound, and rather breaking then pronouncing his words, did yet by means of that horrid speech, desire to entertain some pleasing discourse, with the old man; and by extending his right hand, made discovery of the way which was sought, and so striking through those open plains, with a swift flight, he vanished out of the wondering eyes of the behoulder. Now whether the Devil did contrive these things to fright the man, or else whether the wilderness, which is wont to be fruitful of monstruous creatures, did also bring forth this beast, or no, is uncertain to us. But Anthony the while, being all amazed, and revolving within himself what he had seen, proceeded on. And behold he perceives in a certain stony descent, which lay between two hills, a kind of little man, with a crooked nose, and a rugged brow with horns, the lower part of whose body was made up into the feet of a Goat. And Anthony being also strooken by this spectacle, took instantly to himself the buckler of faith, and the breastplate of hope, like a good warrior, but yet the aforesaid Animal, brought him the fruit of Palms, for his provision, as pledges of peace. Upon the understanding of this, Anthony made a pause, and demanding of the other who he was, received this answer: A mortal creature I am, and one of the inhabitants of the desert, whom the Pagans, being deluded with variety of error are wont to worship, by the name of Fawns, Satyrs, and Incubo's, I perform the office of an Ambassador for the rest of the flock whereof I am. And our suit is, that thou wilt pray for us to our common God, whom we know to be come for the salvation of the world, & the sound of him is extended over all the earth. Whilst he was delivering these words, our aged travailer did abundantly bedew his face with tears which the greatness of his joy sent forth, as the interpreters of his hart; for he rejoiced in the glory of Christ, and the destruction of Satan. And wondering withal, that he was able to understand the others speech, and striking upon the ground with his staff, he said: We be to thee, O Alexandria, who worshipest Monsters instead of God. Woe be to thee, O thou adulterous City, to which the Devils of the whole world resort. What remains for thee now to say? Beasts publish Christ, and thou worshipest Monsters, instead of God. Nor had he yet ended speaking, when behold the cloven footed creature flayed away, as if it had been borne by wings. That this may not move sctuple, through the mind, which men have, not to believe; it was made good under King Constantine, by the testimony of all the world, that such a kind of man as this being brought alive to Alexandria, became a spectacle to the whole people, and when the body was once without life, it was salted for fear of corrupting through the heat of the season, and brought to Antioch, that the Emperor might also see it.  
But, to proceed in my purpose. Anthony went on in his way, as he had begun, discerning no other thing, than the footsteps of Bufaloes, & wiid beasts, and the unlimited vastity of a desert. He knew not what to do, nor which way to direct his course. Already the second day was spent, and there remained now but one, wherein he hoped that he should not be forsaken by Christ. He spent that whole second night in prayer, and while yet it was no more than twilight, he discerned a she Wolf far off, who panting through the heat of thirst, crept near to the foot of a mountain. He followed her with his eyes, and drawing near (when the beast was gone) to a certain cave thereby, he was beginning to look in; his curiosity not serving his turn, because the darkness drove back his sight. But as the scripture saith, Perfect love dispatches fear away; and so moderating his pace, and holding his breath, the cunning spy went in; and sometimes going on, and then often staying again, he sucked up every little noise into his ear. At last, through the horror of that deep darkness, he discerned light far off, and going on with a kind of greedy haste, his foot gave against a stone, and made a noise. Upon the sound whereof, the blessed Paul shut, and locked the door, which had been open before. But Anthony then cast himself outright before the gates, and was begging entrance, till it had grown to be the sixth hour of the day & more, saying: You know who I am; from whence, and for what cause I come, I confess that I deserve not to appear in your presence; but yet unless I see you, I will not retire. You who receive beasts, how can you reject a man? I have sought now, and I have found now; and now I knock, that it may be opened to me. If I obtain not thus much, I will dye here at your gates; at least you will not refuse to bury me, when I shall be dead.  

Such things as this he spoke; and fixed stayed;  
To whom the Hero, this short answer made.   
No man doth so desire, as that he will threaten withal. No man accompanies his tears with injury or reproach. And can you marvel if I receive you not, when your errand is but to dye at the gate. Then did Paul smile, and open the door; which was no sooner done, but they did even incorporate themselves by mutual embracements, and saluting one another by their proper names, did join in giving thankes to our Lord. Now Paul sitting down with Anthony, after he had given him a holy kiss, began thus to speak; Behold how he, whom you have sought with so great labour, is all covered with rude grey hairs, and hath his body even rotten already with old age. Behold you see a man, who is shortly to become dust. But yet because charity endures all things, tell me, I beseech you, how fares it with the race of mankind? Are new houses erected, in those o●…ld Cities. To what Empire is the world subject now; whether yet remain there any who are transported by the sin of worshipping devils▪ As they were in speech of these things, they looked up, and saw a Crow sitting upon the branch of a tree, who flying gently down laid a whole loaf of bread before their wondering 〈◊〉. When the Crow was gone, Behold (saith Paul) our Lord who is truly full of pity and mercy, hath sent us our dinner. They are already threescore years, since I have daily received half a loaf; but now upon your arrival, Christ hath doubled the provision of his soldiers. When therefore they had performed the action of thanks giving to our Lord, they both sat down upon the brim of a clear fountain. But here the question growing between them upon the point of who should break the bread, did almost draw down the day to Evening▪ Paul urged Anthony to do it, upon the right of hospitality which Paul was to pay; but Antony excused himself, upon the respects which he ought to the antiquity of the other. At length this resolution was taken that both of them should take hold of the bread, which each of them, pulling by contrary ways towards himself, might find his part in his own hands. After this, they stooped to the fountain, and took a taste of the water, and offering up the Sacrifice of praise to God, they passed through that night in watching. And as soon as the world saw day again, the B. Paul spoke to Anthony after this manner. It is long O brother, since I knew you were an Inhabitant of these parts, it is long since God made me a promise, that I should have you as a fellow servant of mine. But now because the time of my long repose is at hand, and for (that according to my desire of being dissolved & being with Christ,) there remains a crown of justice for me, upon the finishing of my course; you are sent by our Lord, to cover this poor body with earth, or rather to restore one earth to another. Upon the hearing of these words, Anthony (all in tears and sighs,) besought him not to forsake him so, but to accept him for a companion in that journey. But then Paul replied thus: You must not desire things for yourself, but condescend to the conveniencies of others. It were good indeed for you, if laying down the burden of flesh and blood, you might follow the lamb; but it is also expedient for the rest of your brethren, that they may be more instructed by your example. I beseeeh you therefore return, (unless my suit be of too much trouble to you) and bring that Cloak for the wrapping up of this poor body, which Athanasius the Bishop bestowed upon you. This request was made by the blessed Paul, not because he greatly cared, whether his corpse were to putrify naked, or coured (he who had lived so many years, without any other garment then of the woeven leaves of palms,) but to the end that the grief for his death, might be assuaged in the mind of Anthony, by his departing away. But Anthony being amazed at that which had been said to him, concerning Athanasius & his cloak, as if he had seen Christ in Paul, did worship God in his person, and presumed not to make him any answer, but shedding tears in silence, & kissing both his hands and eyes, he returned to his Monastery, which was afterward taken by the Saracens. Neither did his feet suffer his hart to out strip them; for though his body, being extenuated by fasting, were then also defeated by his many years, yet with his mind he overcame his age. At length, all weary & panting, he ended his journey, and got home. And when two of his disciples, who had been wont to serve him a long time before, came running towards him with these words, Where, O Father, have you been, and stayed so long? He answered: Woe 〈◊〉 to me sinful man, who carry but the false name of a Monk, I have seen Elias, I have seen a john in the desert, and I have truly seen Paul in a paradise. And so holding his peace, and beating his breast with his hand, he fetch the cloak out of his little Cell. And his disciples beseeching him that he would declare more fully what the matter was, he answered thus: There is a time for silence, and a time for speech. Then going forth, and taking not so much as a bit of food, he returned by the same way he came, thirsting after him, desiring to behold him, and contemplating him, both with eyes, and hart. For he was full of fear lest (as indeed it came to pass) the other should in his absence, render up that spirit of his, which was due to Christ. And when the next day was come, & he had iornyed some three hours, he saw Paul, brightly shining▪ in pure whiteness, & ascending up on high, in the midst of troops of Angels, and of the quires of Prophets, and Apostles. Then Anthony casting himself headlong down upon his face, drew his hood over his head, and weeping, yea and even roaring out, he said: Why, O Paul, dost thou forsake me? Why art thou gone without letting me so much as take my leave? Thou, whom I came to know so late, why art thou departed so soon▪ it was afterward related by Anthony, that he dispatched that rest of the way, with so great speed, as that he flew like a very bird. And he had reason to make haste, for being entered into the cave, he saw the body without life, his knees doubled under him, his neck erected, and his hands extended abroad on high. And conceiving at the first that he had been yet alive, he joined with him in prayer; but afterwards, when he heard him not send forth any such sighs, as he was wont to use in prayer, he rushed upon him, with a doleful kiss; and then grew to understand, that even the dead corpse of the Saint, did pray after a sort▪ to God (to whom all things live) by that posture of reverence. Anthony therefore having shrouded the body, & brought it forth; and singing hymns and psalms, according to the tradition of the Christian Church, was troubled that he had not there some spade, wherewith he might dig, and make a grave. And waving between the variety of several passions, and casting with his thoughts many ways, he said thus within himself: If I return to the Monastery, it is a journey of no less than three days; if I stay here, I shall lose my time & labour; my best way would be even to dye, and by casting myself headlong against this warrior of thine, O Christ, to deliver up my last breath. Whilst he was revolving these things in his mind▪ behold, from the more inward part of the desert, two Lions bore themselves with speed towards him, their manes all waving about their necks. At the first, upon this sight, he was much frighted; yet then instantly casting up his mind to God, he remained as void of fear, as if he had but seen some pair of Doves. But the Lions, having directed their course to the corpse of that other blessed old man, made a stand, and fawning with their tails, they lay down at his feet, roaring out with a huge noise, so as a man might plainly understand, that they bewailed the death of Paul after the best manner they could. Soon after, they also began to scrape the ground with their paws, casting out sand (as if it had been with a kind of strife who should do it fastest) they digged a place, which might be able to contain a man; and then instantly casting down their necks, and wagging their ears, they went towards Anthony; and as if they had demanded some wages for their pains, they licked both his hands▪ and feet. But he understood it, as if they had desired a blessing from him, and therefore instantly enlarging his hart towards the praise of Christ, for that even these dumb Beasts, did also understand that there was a God, he expressed himself thus, O Lord, without whose beck, neither doth any leaf fall from a Tree, nor any Sparrow light upon the ground, be good to these creatures, as thou knowest. And so making a sign with his hand, he gave them a commandment to be gone. As soon as they were departed, he submitted his old shoulders to the weight of that holy corpse; and laying it down in the grave, and then casting earth upon it, he made a kind of tomb, according to the manner. But then, upon the next day (lest this pious heir should not become the owner of some of the intestates goods) he took the coat, which Paul had woven for himself after the manner of Baskets, of Palm leaves. And so returning to his Monastery, he made relation of all to his Disciples, in order as it had passed; and upon the solemnities of Easter, & Pentecost, he ever used to wear the coat of Paul.  
And now upon the end of this little work, I will take the liberty, to ask those men, who have such store of Lands, as that they hardly know the names thereof; they who apparel their houses in marble, & thread the price of whole Mamnours, upon ropes of pearl; what thing was ever wanting to this half naked man? You drink in cups made of precious stone; this man satisfied Nature, by the use of a pair of hollow hands. You embroider your garments with gold, but he had not so much as the meanest cloth, which belonged to any drudge of yours. But then, Heaven on the other side will be open to that poor man; and you with your guilt, will go down to Hell. He was still clothed with Christ, though he were naked; you, being clad with silk, have lost the garment of Christ. Paul lies covered under poor light dust, and he shall rise up again into glory; whereas you are pressed down by those weighty and costly Tombs of stone, and are to burn in hell fire with your wealth. I beseech you be good to yourselves, or else at least, be good to your riches, which you love so well. Why wrap you up the bodies of your dead friends, in golden clothes? Why do you not permit, that Ambition and Pride may cease at least in the midst of your sorrows and tears? Are not perhaps the Carcases of rich men able to rot, unless they be laid up in filke? I beseech you, whosoever you be, that read this, be mindful of Hierome, that sinful man; to whom yet, if our Lord should grant his wish, he would much rather choose the coat of Paul with his merits, than the purple of Kings with their pains.  
FINIS.   

THE LIFE OF S. HILARION THE HERMIT, WRITTEN BY S. HIEROME.  
THE ARGUMENT.  
HILARION was a Monk, borne at Thabatha a little town of Palestine, a disciple of that great Anthony; with how singular abstinence and sanctity he lead his life, and with how great Miracles it was continually illustrated, even when he procured tolye most concealed S. Hierome doth largely and learnedly express; and so, as that a man may clearly see, the true pattern of a perfect Monk in his person.  
THE LIFE.  
BEING to write the life of S. Hilarion, I invoke the holy Ghost, who inhabited his soul; that so he, who gave power to him, may give speech to me, wherewith to manifest the same; and so my words, may grow to equal his deeds. For (as Crispus saith) their merits who have wrought wonders, have been held just as great by men, as the more excellent kind of wits have been able to magnify them by words. Alexander the Great, the Macedonian (whom Daniel calls the Ram, or Leopard, or Goat,) when he came to Achilles his tomb, Happy (saith the young man) art thou, who enjoyest such a mighty publisher of thy merits; reflecting thereby upon Homer. But as for me, I am to relate the conversation, and life of a person so great, and so qualifyed, as that Homer himself, if he were present, would either envy the excellency of the subject, or else would sink under the burden. For though S. Epiphanius the Bishop of Salamin●… in Cyprus, who conversed much with Hilarion, wrote his praises in a short Epistle, which is usually read, yet one thing is to praise a dead man, according to the nature of a common place; and another, to relate the virtues, which were proper to that dead man. Whereupon we also, rather under his favour, then with meaning to show him any disrespect, will set upon the work, which was begun by him; resolving to contemn the exceptions of ill tongued men, who formerly detracting from the life, which I wrote of Paul, will now perhaps do as much, for this of Hilarion; taxing the former of excess in solitude, and challenging the later, for exposing himself overmuch to public view; that so he, who say ever hid, might be thought as good, as not to have been at all; and this other, who was seen by so many, might be held thereby in less high account. Their Predecessors the pharisees did the self same thing heretofore, when neither the desert, and fasts of john, nor the conversation or society, in eating and drinking, which was used by our Lord & Saviour, knew how to please. But I will begin the work which I have in hand, and pass by those barking Dogs, with a deaf ear.  
Hilarion was borne in a little town called Thabatha, which is situated towards the South, about five miles from Gaza, a City of Palestine; and he sprung (as men are wont to say) like a Rose out of thorns, for he had Idolaters to his Parents. He was sent by them to Alexandria, and applied to the study of Grammar; and there (for as much as might be expected from one of his tender years,) he gave great testimony in a short time, both of his wit, and good conversation. He was dear to all them who knew him, and he was a Master of speech; and (which passes these praises) he was a believer in our Lord jesus, and did not delight in those mad sports, which were exhibited in the Circus, nor in the luxurious entertainments of the Theatre, where so great essusion of blood was made. His whole comfort was to be at Church, when Christians were assembled there. Being then grown to hear the famous name of Anthony, which was celebrated through all the parts of Egypt, he went on towards the desert, through a desire he had to see him. This he no sooner did, but instantly he changed his former habit, and remained with him, upon the point of two Months, contemplating the order of his life, and the gravity of his conversation, how frequent he was in prayer, how humble in receiving b●… brethren, how severe in reprehending them, how cheerful in exhorting them; and how no corporal indisposition did at any time interrupt the abstinent & rigid diet, which he kept. But then Hilarion being no longer able to endure the frequent concourse of them who resorted to Antony, by occasion either of being possessed by Devils, or of several other infirmities; and not holding it to be convenient for him to endure such troops of inhabitants of Cities, in such a wilderness as that, and conceiving that he was rather to begin as Anthony had done; and that Anthony was then enjoying the fruits of his victory, like an old soldier, but that himself had scarce begun to carry arms; he returned with some Monks into his own country. And his Parents, by that time being dead, he distributed part of his substance to his Brothers, and part to the poor, reserving nothing at all to himself, as fearing both the example, and punishment of Ananias and Saphyra in the Acts of the Apostles, and remembering this saying of our Lord; He, who renounces not all that which he possesses, can be no disciple of mine. He was then about fifteen years of age, and thus being naked, but yet armed with Christ, he entered into that Desert, which is distant seven mile from Matoma, the staple of Gaza, which lies upon the Sea coast, on the left hand of them, who go towards Egypt. And although those places were all stained with the blood of many murders, and his friends and kindred did declare the imminent danger to which he exposed himself; yet he despised one kind of death, that he might escape another. All men wondered at his courage, and they wondered also at his tender years, saving that the flame of his hart, and certain sparks of faith, did even shine out by his eyes. His face was but thin, his body was delicate and lean, and sensible of any injury of weather, & of the trouble of any little either heat or could. Having therefore all covered himself with sackecloath, and besides wearing a shirt of hair, which the B. Anthony had given him, together with a country Cassock at his departure, he betook himself to a vast and terrible kind of wilderness, between the Sea shore on the one side, & certain fens on the other, eating only fifteen dried Figs every day after Sun set. And because those parts were grown infamous by the multitude of cruel robberies which were committed there about, he never used to stay long in the self same place. What had the Devil now to do? Which way should he turn himself? He who once had vaunted and said: I will pl●…nt my throne upon the stars of Heaven, and I will be like the most High, perceived himself now to be overcome by a child, and to be sooner trodden upon by him, than he was able in effect, through his tender years, to tread at all. The Devil did therefore then begin to move the sense of Hilarion, and to suggest such motives of lust, as be usuale when bodies are budding first, in the spring of youth. This young soldier of Christ was even constrained to think upon objects, whereof he was ignorant; & to look with the eye of his fancy, upon the whole story of that business, whereof he had never taken any experience. Upon this, being angry with himself, and beating his breast with his fist, (as if he had been able to destroy his thoughts, with his hands: I will take order (saith he) thou little Ass, that thou shalt not kick, nor will I feed thee with corn, but with straw; I will starve thee, and I will lay heavy load upon thee, I will exercise, and tire thee out, both by heats and colds, that so thou mayst have more care, how to get a bit of meat, then how to satisfy thy lust. So that when his very life would be failing, after the fast of three or four days, he would sustain it with the juice of herbs, and a few dried Figs; praying & singing often, & he would also be breaking the ground with a rake; that so the labour of his working, might add to the trouble of his fasting. And weaving small twigs together with great rushes, he imitated the discipline of the Egyptian Monks, & remembered the sentence of the Apostle, saying: He, who doth not work, must not eat. Being thus extenuated, and having his body so far exhausted, as that it would scarce hang together, he began one night, to hear the crying of Infants, the bleating of Sheep, the bellowing of Oxen, the lamentation as if it had been of Women, the roaring of Lions, the clashing noise of an Army; and such a confusion of prodigious sounds, that being frighted with the noise of them; before he perceived any sight, his hart began to faint. But he soon found them to be scorns & plots of the Devil; and so casting himself then upon his knees, he signed his forehead with the Cross of Christ. Being defended with such a helmet as that, and compassed in by the coat armour of faith, he fought more valiantly, as he was laid down, then before; already then desiring to see them, whom formerly he had even trembled to hear; and looking for them round about, with earnest eyes. When behold, upon the sudden, he perceived by the shining of the Moon, that a chariot drawn by burning horses came rushing on towards him, and as soon as he had called upon jesus, all that business was swallowed up before his eyes, by a sudden gaping of the earth▪ Upon this, he said; He hath cast the horse and the horseman into the sea; and some trust in their chariots, and some in their horses, but we will be magnifyed in the name of the Lord our God. Many were his temptations, and many snares were set by the Devils for him, day & night; all which if I would undertake to relate, I should exceed the measure of one volume. How often would naked Women appear to him, as he was resting? How often would most sumptuous diet be set before him, when he was fasting? Sometimes the yelling wolf, and the grinning fox, would be leaping over him, when he was praying; and when he was singing, some fight of Gladiators, would present itself; and one, as if he had been killed, did once fall down before his feet, desiring burial at his hands. He was praying, with his head bowed down to the ground, and his mind being once distracted (according to humane frailty) he had I know not what other thought; when instantly a nimble rider, got upon his back, beating his sides with his heels, and his neck with his whip, and said; why sleepest thou? & scornfully laughing at him as he sat, did ask him, when he was fainting, whether he would eat any provender, or no?  
Now from the sixteenth years of his age, till the twentyth, he declined the heats, and raynes, in a poor short little Hovel, which he had woeven of reeds, and boughs. Afterwards he built a little poor Cell for himself, which is extant to this day. It had but the breadth of four foot, and the height of five; so that it was lower than he; in length it was a little longer than the extent of his body; so that you would rather have esteemed it to be a grave, than a house. He cut his hair once every year, and it was at Easter. He lay perpetually till his death, upon the bare ground, with a mat. He never washed that sackecloath, which he had once put on; affirming that it was idle, to look for neatness in ●…aircloathes; nor did he ever change any coat, till it were utterly worn out. The holy scriptures, he had without book; and after his prayers, and the psalms, he would recite them, as in the presence of God. And because it would be a long business to discover, step by step, how he rose up towards perfection in the several ages of his life, I will brieflly first comprehend the history thereof in gross, and so lay it before the eyes of the Reader; and then I will in order, deliver a more particular Relation.  
Between the one and twentyth, & the seven & twentyth year of his age, he daily took for three years, a little more than half a pint of pulse, steeped in cold water; and during the other three, he took dry bread with water, and salt. From the seven & twentyth, to the thirtyth, he was sustained by wild herbs, and by the roots of certain plants taken raw. From the one & thirtyth to the siue & thirtyth, he took for his daily food, six ounces of barley bread, and some kitchen herbs, but half boiled, and without oil. But observing that his eyes began already to dazzle, and that his whole body grew to have a kind of itch upon it, and to be subject to an unnatural kind of roughness; he added oil to his former diet; and till the sixtyth year of his age he ran on in this degree of abstinence, not once so much as tasting, either pulse, or fruit▪ or any other thing: At last, when he found his body to be even all overwrought, and conceived that his death was very near at hand; from the sixty fourth, till the eightyth year of his age, he abstained even from bread also with incredible fervour of mind; proceeding as if he were but then newly entering into the service of God; whereas others at that time, are wont to be more remiss in their manner of life. But having fourscore years of age there were made for him, certain little poor broths of flower and herbs, which were broken or cut; the whole proportion both of meat, and drink, scarce arriving to the weight of four ounces; & thus he went through the whole order of his life; & never broke his fast till Sun set, though it were upon the highest feasts, or in his greatest sickness. But now it is time that I return to speak particularly of things in order.  
When he was yet dwelling in his hovel, having eighteen years of age, there came upon him, certain murdering thieves, either as thinking, that he had somewhat, which was worth the carrying away; or else, as holding that it amounted to be a kind of contempt of them, that a solitary youth should presume not to be afraid of their force. So as, scouring that quarter, between the sea and the Fens, from the evening to Sunne rising, & never being able to meet with his lodging; but once having found him in broad day light, what wouldst thou do (said they) if now the murdering thieves should come? To whom he answered. That the naked man fears no thieves. Whereupon they said, yet there is no doubt but thou mayest be killed. I may (saith he) and therefore do I fear no murdering thieves, because I am ready to die. But they, admiring his constancy, and strong faith, & confessing how they had been wand'ring by night; and that their eyes had been blinded from finding him, did make him a promise to lead a better life from that time forward.  
By this time, he had been two and twenty years in that desert, and was generally known by fame, and published over all the cities of Palestine; when in the mean while a certain woman of Eleutheropolis, who perceived herself to be neglected by her husband by reason of her barrenness (for already she had passed fifteen years without yielding any fruit of marriage) was the first, who presumed to break in, upon the Blessed Hilarion. And he suspecting no such matter, she cast herself suddenly down at his knees, and said: Pardon this boldness, pardon this necessity of mine. Why do you turn away your eyes? Why fly you from your suitor? Look not on me as a woman, but as a miserable creature. Yet, this sex brought forth the Saviour of the world: not the whole, but the sick, need the Physician. At length he stayed, and looking after so long time upon her, he demanded the reason, both of her coming & of her weeping, which as soon as he had understood, he cast up his eyes to heaven, bidding her have faith; and following her with tears, he saw her with a son at the years end. This first miracle of his, was illustrated by another, & greater.  
Aristaene (the wife of Elpidius who afterward was Captain of the Guard) a woman of great nobility in her Country, and yet more noble among Christians, returning from Blessed Anthony with her husband and three children, made stay at Gaza, by reason of her sickness. For there, whether it were by corruption of the air, or as it appeared afterward, for the glory of Hilarion the servant of God, they were surprised all together, with a dangerous double Tertian, and the Physicians despaired of them all. The mother lay lamenting loudly, and still was running to and fro between her three children, as if already, they had been three corpses; not knowing which of them she was to bewail first. But understanding that there was a certain Monk in the wilderness near at hand, she forgot the train fit for a Matron, and only knew herself to be a Mother, and went attended but by her maids and eunuchs, and would scarce be persuaded by her husband, to ease herself by riding thither upon a poor little Ass. When she arrived with him, she said; I beseech you for the love of jesus, our most merciful God, and by his Cross, and blood, that you will restore me my three sons; and that the name of our Lord, and Saviour may be glorified in this City of the Gentiles. But he refusing, and saying that he would never go out of his cell, and being want not only not to pass into any City, but not so much as into any little house, she cast herself prostrate upon the ground, crying often after this manner: Hilarion thou servant of Christ, restore me my children, let them, who were cherished by Anthony in Egypt, be preserved in Syria by thee. All they who were present wept, yea and even he wept who denied her suit. Why should I use many wordes? The woman would not away, till first he had promised her, that he would go to Gaza after Sun set. As soon as he came thither, and had considered how they lay, & seen the dried limbs of all the sick, he invoked jesus. And (o admirable power) the sweat broke out from them all, as if it had been out of three fountains. At the same time they took meat, and recovering the knowledge of their sad Mother, and blessing God, they kissed the hands of the Saint. When this was known, and had been spread far & wide, men came crowding in upon him, both out o●… Syria & Egypt, so that many by occasion thereof, grew to believe in Christ, and professed that they would be Monckes, for as yet there were no Monasteries in Palestine; neither did men know of any Monks in Syria, before S. Hilarion: he was the founder, he the instructor of men in this kind of life, and Institute in this Province. Our Lord jesus had the old Anthony in Egypt and Hilarion a younger man in Palestine.  
Facidia is a little town of Rinocorura a City of Egypt, and some ten years since, a blind woman was brought from thence to the Blessed Hilarion, and being presented to him, by some of his brethren (for by that time he had there many Monks) she related how she had spent her whole fortune upon Physicians. To whom he spoke thus: If you had given that to the poor, which you have cast away upon Physicians, jesus, the true Physician would have cured you. But she crying out, and begging mercy, he spit into her eyes, and instantly according to the example of our Saviour, the like miracle was wrought.  
Moreover a certain Carter of Gaza, being possessed by a Devil, as he was in his Cart, grew all so stiff, as that he could neither stir a hand, nor turn his head. Being therefore brought in his bed, and being only able to move his tongue for help; he was told, that he could not be cured, till he would believe in jesus, and renounce his old courses. He believed, he promised, he was cured, and did more exult for the recovery of the health of his soul, then of his body.  
There was beside, a mighty strong young man called Marsitas, of the territory of Jerusalem, who did so glory in his corporal force, as that he would carry about seven bushels of corn a great way, and a long time, and he vaunted himself to exceed even big Asses in strength. This man was afflicted by a most wicked Devil, nor did he permit, that chains, or fetters, or even the bars of doors, should remain whole. He had bitten off the noses, and ears of many, he had broken the feet of some, and the necks of others; and had strucken all men with such terror, that being loaden with chains, and ropes, he was drawn like some fierce Bull, towards the Monastery, by men who kept him in fit distance, by straining several way. When the Brothers of the Monastery saw him, they being all in a fright (for the man was of a wonderful huge bulk) made it known to their Father. Now he, as he was sitting, required that the man should be brought before him, and let loose; which being done, he said: Bow down thy head, and come hither. He trembled, and turned his neck, nor presumed he to look him in the face, but laying down all his fierceness, he began to lick the feet of Hilarion as he was sitting. And so the Devil, who had possessed the young man, being ad●…ured and tormented, departed out of his body, on the seaventh day.  
Neither is it to be concealed, how Orionus, a principal & very rich man of the City of Aila, which lies close upon the red sea, was possessed by a legion of Devils, and brought to Hilarion. His hands, his neck, his waist, his feet, were all loaden with iron; and his fierce gloomy eyes, did threaten men with extreme cruelty. Now when the Saint was walking with those Brothers, and was declaring somewhat to them of holy scriptures, the possessed man broke forth of their hands, who had held him; and clasping-in the Saint behind his back, and lifting him up on high, they all cried out who were present; for they feared, lest he should even break that body in pieces, which was so defeated otherwise with fasting. But the Saint smiling, said; Never trouble yourselves, but let me alone with my wrestler. And so casting back his hand over the others shoulder, he touched his head, and laying hold upon his hair, he brought the man before him, and held fast both his hands; and treading with his feet upon the feet of the possessed person, he often repeated theses words: Be tormented, o you troop of Devils, be tormented. And when the party roaring out, and wreathing back his neck, did even touch the ground with the crown of his head. Hilarion said: O Lord jesus, free this captive, free this miserable creature; it is in thy power, as easily to conquer many, as one. I shall tell you a strange thing. There were heard diverse voices, yea the confused clamour of whole people, proceeding out of the mouth of that one man at once. This man being cured, came also, not long after, with his wife and children to the Monastery, bringing many presents with him in the way of gratitude. Of whom the Saint asked this question: Have you not read, what Giesi, and what Simon Magus suffered, whereof the one took a reward that he might sell, and the other offered one, that he might buy the gift of the holy Ghost? And when Orionus had said with tears, Receive my present, and do you bestow it upon the poor. He answered: Yourself can best tell, how to distribute your own goods, you who walk up and down the world, & know the persons of poor people: but I, who have given away, that which is mine own, why should I meddle with that of others? The name of distributing to the poor gives occasion of covetousness to many; but true mercy hath no tricks. No man bestoweth goods better than he, who reserves nothing to himself. But the party being still in grief, and lying upon the ground, Hilarion said: Be not afflicted, o my son, at this which I do, both for my good and for thine own; for if I take thy present, both I shall offend God, and the legion of Devils, will return to thee.  
But who can pass over in silence, how one of Maioma, the Staple of Gaza, who squared stones for building, upon the Sea cost, not far from his Monastery, being all defeated by a Palsy, and brought by his fellowlabourers to the Saint, did instantly return again to his work. For that coast, which spreads is self both before Palestine and Egypt, being soft by nature, becomes rough, by reason that the sand grows by degrees into the nature of stone; and so gravel sticking to it by little and little, it becomes other to the hand, though it become not other to the eye. There was also another called Italicus, a free man of the same town, & a Christian, who kept horses for the Circus, which used to run against other horses of an Officer of Gaza who was a worshipper of the Idol Marnas. For it hath been maintained in the City's subject to the Roman Empire, ever since Romulus his time, that in memory of that fortunate rape of the Sabines, & in honour of Consus the God of Counsel, certain chariots should run seven times round about the place, and the victory should be his, whose horses could outstrip and overcome the rest. This Italicus therefore, finding that his concurrent used the help of a Witch, who by the means of certain diabolical imprecations, did give impediment to his horses, and add speed to his own, came to the Blessed Hilarion & begged of him, not so much that his adversary might be disaduantaged, as that himself might be assisted. It seemed an improper thing to the venerable old man, to employ his prayers upon such toys. And when he smiled, and said: Why rather do you not bestow the price of your horses, upon the poor, for the salvation of your soul? He answered, Thar the profession, which he followed, was allowed, and that the thing which he then desired, was rather upon constraint, than choice; That a Christian man might not indeed have recourse to Magick-Arts, but rather desire help from a servant of Christ, especially against them of Gaza, who were the adversaries of God, and insulted, not so much over him, as over the Church of Christ. The Saint being therefore entreated by the Monckes, who were present, required that a cup of earth, wherein he used to drink, should be filled with water, and delivered to Italicus, which as soon as he had received, he sprinkled the stable with that water, and the horses, and their riders, and the chariot, & the bars of the race. The people was in a wonderful expectation of the event: for the adversaries of Italicus had published all this business with scorn; and his favourers did exult out of the certain promise of victory, which they made to themselves. But the sign being given, the horses of Italicus fly away, and those others were able to make no haste; the wheels of Italicus chariots grew hot with speed, but those others were scarce able to keep sight of the former. There was an excessive noise made by the people, in so much as that even the Pagan's themselves cried out, that, Marnas was overcome by Christ. But then the adversaries being mad with rage, made instance that Hilarion might have had his process framed, as being a Witch in favour of Christians. But in the mean time, that undoubted victory, both in those present sports of the Circus, and in many others afterward, was the occasion that very many were converted to the Faith of Christ.  
There was a Virgin consecrated to God, belonging to the same staple town of Gaza, to whom a young man dwelling near her did make love. Not prevailing in his enterprise, though he had been frequent in touching, in jesting, in making signs, and whistling, with the like, (which are wont to be a kind of preface, to the destruction of virginity) he made a journey to Memphis, that upon manifestation of the wound, which he had received, he might by means of Magic arts, return strong enough to subdue the Virgin. So that after a year, being instructed how to proceed by the Priests of Aesculapius, who was not wont to cure, but to destroy men's souls, he came with a mind full of presumption, that he should prevail in his wickedness, and he caused certain conjuring words, and prodigious figures, to be graven in a plate of Cyprian brass, & to be conveyed by digging, under the threshold of the virgin's house. Instantly upon this she began even to run mad with love, and casting away the dressing of her head, she fell to shake and toss her hair, to gnash with her teeth, and to cry out after the name of the young man. For the excess of love, had exalted itself even into a mere rage. She therefore, being brought by her Parents to the Monastery, was delivered to the old man; the Devil beginning to howl and confessing himself in this manner: I was removed by force▪ I was brought from thence against my will; with what ease did I delude men with dreams when I was at Memphis! o the torments that I endure! Thou compelest me to go forth; but I am tied fast under the threshold. I depart not therefore, unless the young man dismiss me, who detains me. To this, our old man said: Doubtless thy strength is great, who art held so fast by a little thread, and a plate of brass. Declare how thou couldst presume to possess the virgin of God. That I might keep her (said he) a virgin. Thou keep her so, o thou traitor of chastity? Why didst thou not rather enter into him who sent thee? To what end (said the Devil) should I enter into him, who already was possessed by a colleague of mine, the Devil of love? But the Saint resolved not to require, that either the young man, or those signs of Witchcraft should be produced, till first the virgin were free, lest either the Devil might seem to have departed upon any other usual enchantments, or else lest he should be thought to have given credit to the Devil's speech. And upon this occasion he told them, how crafty and deceitful these Devils are in their devices. But he rather resolved, as soon as the Virgin was restored to health, to reprove her for doing these other things, whereby the Devil entered to take possession of her.  
His fame grew not only over Palestine, and in the neighbouring Cities of Egypt and Syria, but throughout other Provinces most remote. For a near servant of the Emperor Constantius, showing well of what country he was by the whiteness of his kin and the brightness of his hair (whose nation lying between the Saxons and the Allmans, was not so largely spread as stout, and among historians hath been called Germany, but now enjoys the name of Franconia) was possessed anciently, that is to say, from his very infancy by a Devil, who constrained him mightly to roar out, to fetch deep groans, and to gnash with his teeth. This man did secretly desire commodity of passage from the Emperor, but declaring ingenuously the true cause to him. He carried also letters of favour to the persons, who had Consular authority in Palestine, and so he was conducted to Gaza with mighty honour, and attendance. And demanding of the Officers of that place, where Hilarion the Monk remained; they of Gaza being frighted, & withal conceiving, that he was sent by the Emperor, thought good to attend him to the Monastery, both that they might exhibit due honour to the person recommended, as also, that if there should be any memory of former wrongs done to Hilarion, it might be defaced by this new act of observance. The old man was then walking in the deep sand, and was softly repeating somewhat to himself of the Psalms; but seeing such a troop approaching, he stayed himself; and resaluting all the company, & giving them a benediction with his hand, he required the rest to depart from thence within an hour; but that the party indisposed, with his servants and officers should remain there; for he knew by his eyes and countenance, why he was come thither. The man therefore who was possessed being in suspense upon the question, which was asked him, & scarce touching the ground with his feet, and roaring after a most hideous manner, made his answer in the Syrian language, wherein Hilarion spoke. And there you might have seen the mouth of a Barbarian, which was only acquainted with the Franconian and Latin tongue, speak so perfect Syrian, as that neither the hissing part, nor the aspiration, nor any Ideome of the speech of Palestine was wanting to him. He confessed therefore, after what sort he had entered into that body. And to the end that his Interpreters might also know what passed (who understood no other tongues but Greek and Latin) Hilarion asked him some questions in Greek. Who answering him also in the same language, and discoursing about many occasions of enchantments, and the great force of Magic arts: I care not (saith Hilarion) how thou enterdst in; but I command thee, in the name of our Lord jesus Christ, that thou go out. And when the party was cured, & was presenting him with ten pound weight in gold, he on the other side was content to accept a barley loaf, which the old man offered him, with a plain country kind of simplicity, and he was made to understand thereby; that they, who live upon such food as that, value gold no more than dirt.  
But it is no great matter to tell of strange things concerning men; for brut beasts were daily brought to him stark mad, among which there was a Bactrean Camel of hideous bigness, who had even ground many men to death, like dust; and there were above thirty persons, who brought him thither at that time, with great noise, and all fettered with extreme strong ropes. His eyes looked red like blood, his mouth foamed, his rolling tongue swelled; but the noise of his hideous roaring went beyond all the other terror that he struck. The old man therefore, commanded him to be let loose; & instantly, both they who brought him, and they who were with the old man, did every one of them fly away. Only he went on alone to meet him, and said thus in the Syrian language: Thou dost not fright me, o Devil, by that so great bulk of thy body; for whether thou be in the little Fox, or in the large Camel, thou art still the same. In the mean time, he stood still with one of his hands extended forth. And as soon as the Beast was coming, all furious towards him, he suddenly fell down and laid his head low and level with the ground; all they, who were present, being in a wonder, that so great benignity could so instantly follow upon so great fury. But the old man taught them, how the Devil is wont to enter into cattle, for their sakes who are the owners; and that he hates men so highly, that he desires not only the destruction of themselves, but of whatsoever is theirs. Of this he propounded an example, how the Devil before he was permitted to tempt the B. job, killed all the goods he had. And how it ought not to make any man wonder, that upon the commandment of our Lord, two thousand swine were cast away by Devils; for that was done, because they who saw it, would never have believed that so great a multitude of Devils was departed out of one man, unless a mighty heard of swine had perished altogether; and so, as if it had been driven by a multitude of Devils.  
The time will fail me, if I shall pretend to speak of all the wonderful things which were wrought by Hilarion. For he was raised by our Lord to so great glory▪ as that the Blessed Anthony understanding of his manner of life, did willingly write to him, & receive letters from him. And if at any time there came sick persons towards Anthony out of Syria, he would say thus to them: Why would you needs vex yourselves by undertaking so long a journey, when you have my son Hilarion at hand? By his example therefore, there grew to be innumerable Monasteryes over all Palestine; & all those Monks would come flocking towordes him with a kind of strife. When he saw this, he praised our Lord for his grace, and exhorted every one of them to profit in the way of spirit, saying: That the figure of the world passeth, and that the other future life is the true life, which is obtained by suffering incommodities in this present life.  
Being desirous to show them an example both of humility, and courtesy, he used upon certain days, before the times of vintage, to visit the Cells of the Monckes. As soon as this was known by those Brothers▪ they all flocked to him, and being accompanied by such a guide as that, they went in circuit to the Monasteries, carrying their provision with them; for sometimes they would arrive to the number of two thousand persons. But in process of time, every little Town growing glad of the entertainment which was to be given to the Saint, would bring in some of their commodities, to their next neighbouring Monckes. Now how great care he had, not to pass over any one brother unuisited how mean soever or poor he were, this one thing may serve to demonstrate, that he went into the desert of Cades, to visit one single disciple of his with a huge troop of Monckes. He came then to Elusa, and it was by accident, upon that day, when by reason of an Anniversary solemnity, the whole people of the Town was assembled in the Temple of Venus; for they worship her as Lucifer, to whose veneration the Nation of the Saracens is addicted. Moreover the Town itself, for the most part is half barbarous, by reason of the situation of the place. They having therefore understood, that S. Hilarion passed by that way (for he had often cured many of the Saracens, who had been possessed by the Devil) they came forth to meet him, by whole troops, with their wives and children, bowing down their heads, and crying out to him in that Syrian word, Barac, that is, Give us thy blessing. These men did he receive with all humility and benignity, and besought them to worship God rather than stocks and stones; and withal he would abundantly weep, looking up to heaven, and promising them, that if they would believe in Christ, he would come often to them. And a wonderful grace of our Lord it was, that they suffered him not to depart, ti●…l he should make a design, and draw the first lines of that Church, which futurely was to be built in that place; and till their Priest, as he was then already crowned for the offering of some idolatrous Sacrifice, might be marked with the sign of Christ.  
In another year also, when he was going forth to visit the Monasteries, and did set down in a list by whom he would only pass, and with which others he would stay, the Monckes observing, that one of the company was somewhat near and sparing, and being desirous to cure that fault of his, they wished the Saint to stay some time with him. But why, saith Hilarion, will you wrong yourselves, and vex him? Which as soon as that sparing Brother understood, he was out of countenance, and they all drawing one way, had yet much a do to obtain of him who was unwilling, that his Monastery might be in the number of them, where the Saint should lodge. Yet at length after ten days, they went to him; but in the mean time certain Guards or Keepers were placed by him in the vineyard, where the Monks were to passed, & f●…ighting such as came towards them, by throwing stones and clo●…s of earth, and by using also the sling, all those guests departed the next day, without eating so much as one grape; the old man laughing at it, but yet not taking knowledge of what had passed.  
But being received by another Monk, called Sabas (for it is fit that we name this liberall-hearted man as we concealed that other, who was a m●…ser) they were all invited by him into his vineyard, to the end that by eating grapes before dinner (for it was on Sunday) they might be refreshed from their labour. The Saint then said: Cursed be he who prefers the re●…ection of his body before that of his soul: let us pray, let us sing, let us perform our duty to God; and than you may make haste to the vineyard. Having performed this Office, and being ascended up to a higher place, he blessed the vineyard, and so gave his sheep leave to feed upon it. Now they were not fewer than three thousand eaters. And whereas the vineyard when it was yet untouched, was esteemed likely to bring forth, but a hundred vessels of Wine, within twenty days after the owner made three hundred. And that other sparing Brother, making less wine than he was wont, did lament too late, that even what he had, was turned into verjuice; which the old man had foretold to many of the Brethren. He did in particular manner detest those Monckes, who through a kind of infidelity, did hoard up any thing for the future, and did use either diligence, or cost about their clothing; or any other of these things, which were transitory. And observing that one of the Brothers, who dwelled almost five miles from him, was too careful and curious in keeping his garden, and withal had laid up a little money, he drove him out of his sight. And the party desiring to be reconciled, came to some of the Brothers, and particularly to Hesychius, in whom the old man took very much contentment. When therefore upon a certain day, the same party had brought a bundle of green pease, as they were in the cod, and Hesychius had served it that evening upon the table, the old man cried out and said: That he was not able to endure the stink thereof; and withal demanded whence it came? Hesychius answering that a certain Brother had presented it, as the first fruits of his field: Dost thou not seel (saith he) a most abominable all savour, and that covetousness stinks in the very pease; cast them out to the Oxen, and such brute beasts as those, and see if they will ea●…e thereof? Now he having laid them in the manger (as he was bidden) the Oxen fell into a fright, and lowing after an extraordinary manner, broke their teathers, and ran every one by a several way. For the old man had this gift, that by the smell of bodies, or garments, or other things which any man had touched, he would know to what vice, or Devil he was subject.  
But in the threescore and third year of his age, observing how great the Monastery was then grown to be, as also the multitude of the Brothers who lived with him, & the troops of other men who brought such persons thither, as were taken by several diseases, and possessed by unclean spirits, in such sort as that the wilderness was stuffed round about him with all kind of people; he daily wept, and remembered his former kind of life, with an incredible desire to recontinue it. And being demanded by those Brothers what he ailed, and why he afflicted himself, he said: I am returned again to the world, and have received my reward in this life. Behold the men of Palestine, and the neighbour Provinces, esteem me to be some body; and under the pretext of governing a Monastery for the use and conveniency of the brothers, I find myself possessed of some poor little stuff of my own. This was kept by the Brothers, and especially by Hesychius, who with an admirable kind of love, was addicted to the veneration of the old man. But when he had lamented in this sort, for the space of two years, that same Aristaene (of whom we spoke before) being the wife of the Captain of the Guard, but having no part of his aspiring condition, came to Hilarion with intention also afterwards to go on towards Anthony. To her he said weeping: And I also would be glad to go, if I were not kept prisonner in this Monastery, & if indeed it were to any purpose; now it is two days, since the whole world is deprived of such a Father. She believed it, and forbore her journey: & within few days after, a messenger came, by whom she heard the news, that Anthony was dead.  
Let others wonder at the Miracles, which Hilarion wrought, let them wonder at his incredible abstinence, his knowledge, and his poverty. For my part I am not so much amazed at any thing in him, as that he could so tread honour and glory under his feet. There came to him Bishops, Priests, whole flocks of Religious persons, and Monks, and Matrons also, which is a great temptation; and from all sides, both out of the Cities, and Fields, there came multitudes of common people, yea and judges also, and great persons, that they might be able to get some bread or oil, which had been blessed by him. But he on the other side, had his mind fixed upon nothing but some wilderness: so that one day, he resolved to be gone, and having procured a little Ass (for he was then so consumed with fasting, that he was scarce able to go) he meant to undertake his journey with all speed. Now as soon as this was known, it wrought upon the world there about, as if some desolation had been at hand, & as if the Courts of justice were to have been shut up in Palestine for some extreme calamity which had happened. And there grew to be assembled, above ten thousand persons, of both sexes, and several ages, for the staying of him. Whereas he inflexible to their prayers, and scattering the sand with the end of his staff said thus to them: I will not make my Lord a liar, nor can I endure to see Churches overturned, nor the Altars of Christ trodden upon, nor the blood of my children spilt. All they who were present, understood that some secret had been revealed to him, which he would not confess; but yet howsever, they watched him, that he might not get away. He therefore resolved, and he took them all to witness, that he would not taste either meat or drink, till he were dismissed; & so after seven days of his rigorous fasting, he was at length released. And bidding very many of them farewell, there came yet to Betilium, a huge troop of followers; but yet persuading those multitudes, to return, he chose out forty Monckes, who might make and take provision, and were able to go fasting, that is to say, not to eat till Sunset. The fifth day therefore he came to Pelusium, and having visited those brothers, who were in the desert near at hand, and who remained in that place which is called Lychnos, he went forward after three days, to the fort of the Theubatians, to visit Dracontius the Bishop and Confessor, who lived there in banishment. The Bishop being incredibly comforted by the presence of so great a person, after three days more, & with much a do, our old man went to Babylon, that he might visit Philo the Bishop, who was also a Confessor. For Constantius the King, who favoured the heresy of the Arrians, had sent them both out of the way into those several places. But Hilarion going from thence, after three other days, came to the town called Aphroditoes, where meeting with Baysanes the Deacon, (who by reason of the usual great want of water in that desert was wont to hire out Camels and dromedaries, to such as went to visit Anthony, and so conduct them to him) he confessed to those Brothers, that the Anniversary of Anthony's death was at hand, & that he was then to celebrate the same to him by watching all that night, in that very place where he died. After three days therefore of travail, through that vast and horrible desert, at length they came to a huge high mountain, where they found two Monckes, Isaac and Pelusianus; which Isaac had been Anthony's interpreter. And because occasion is here so fairly offered, and that already we are upon the place, I will in few words describe the habitation of so great a person, as Anthony was.  
There is a high and stony mountain, of a mile in circuit, which hath abundance of springing water at the root thereof. The sand drinketh up part, and the rest sliding downward grows by little and little to make a brook; upon the banks whereof, on both sides, the innumerable Palmtrees, which grow there, give both great commodity & beauty to the place. There you might have seen our old man pass nimbly up & down with the disciples of Blessed Anthony; here they said he sung; here he prayed; here he wrought; here when he was weary he used to rest. These vincs, and these little trees did he plant himself: this little bed of earth did he compose with his own hands: this pool did he contrive with much labour, for the watering of his garden: with this Rake, did he use to break up the earth many years. He lay in the lodging of Anthony, and kissed that place of his repose, which as a man may say, was yet warm; his Cell was of no larger measure, than such a square wherein a sleeping man might extend himself. Besides this, in the very highest top of the mountain, which was very steep, and could not be ascended but by circling, there were two other Cells of the same proportion, wherein he would stay sometimes, when he had a mind to fly from the frequent recourse of comers, and the conversation of his Disciples. Now these two were hewn out of free stone, and had no addition but of doors. But when they were come to his garden; do you see said Isaac, that part thereof, which is the orchard, set with young trees, and so green with herbs? Almost three years since, when a heard of wild Asses came to destroy it, he willed one of the leading Asses to stay, and beating the sides of it with his staff: How chanceth (saith he) that you eat of that which you did not sow? And from thence forth, when they had drunk their water, for which they came, they would never touch tree, or fruit any more. Our old man desired beside, that they would show him the place of Anthony's tomb: but they leading him apart, we are yet uncertain, whether they showed it or not. They say, that the reason why Anthony commanded it to be concealed, was for fear lest one Pergamus, who was a very rich man in those parts, should carry the Saints body to his village, & so there erect a shrine.  
But now Hilarion returning to Aphroditoes, (and adjoining only two of his Brothers to himself) remained in the desert, which is next that place, in the practice of so great abstinence and silence, as that he said, he began to serve Christ but then. Now than it had been about three years, when the heavens seemed to be shut, and had dried up the earth; so that they used to say, that even the Elements did lament the death of Anthony. Neither did the same of Hilarion lie hidden from the inhabitants also of that place; but the men & women there, having their faces all grown won and worn with hunger, came crowding to desire some showers of rain of the servant of Christ, that is, of the successor of the Blessed Anthony. As soon as he beheld them, he was stricken with strange grief, and casting his eyes up to heaven, and raising both his hands on high, he instantly obtained what they desired. But behold that dry and sandy country, as soon as it was well watered with rain, budded forth upon the sudden such a multitude of Serpents, and other venomous creatures, that innumerable persons had instantly perished, if they had not made recourse to Hilarion. But all those Shepherds, & Country people, applying certain Oil which he had blessed, did assuredly recover their health. Yet perceaving himself to be also observed there with strange kinds of honour, he went on to Alexandria, & resolved to proceed from thence to that desert of the more remote Oasa: and because from the first time that he had been a Monk, he had never remained in any City, he turned a while to certain Brothers well known to him in Brutium not far from Alexandria, who when they had received the old man with an admirable kind of joy, they suddenly heard (the night being then at hand) that his disciples were making ready his Ass, and that he was providing to be gone. And therefore casting themselves at his feet they desired him to change his mind, and then lying also prostrate before the threshold of the door, they professed that they would rather die, then loose such a guest. He answered them after this manner: I make haste to be gone, for the preventing of your trouble; and you shall be sure to know hereafter, that I went not hence so suddenly without cause. The next day therefore they of Gaza went forth with their officers (for they knew that Hilarion was come thither the day before) and they entered into the Monastery; and when they found him not there, they said thus to one another: Are not those things true, which we have said of this man? A Magician he is, and knows future things. But the City of Gaza (when once Hilarion was gone out of Palestine, and julianus had succeeded in the Empire, (having already destroyed the Monastery) made a petition to the Emperor for the death of Hilarion and Hesychius, and they obtained it, and warrants were sent out through the whole world, that they should be sought. Hilarion therefore being gone from Brutium, entered into Oasa by an impenetrable kind of desert, and there having spent little more or less than a year, he could only think of sailing over to some Islands; that whom the earth had published, at least the Sea might conceal: for the fame of him had also arrived, as far as that place, where then he was, and now he could no longer hide himself in the Eastern parts of the world, where he was known to so many both by reputation, and person. About that very time Adrianus a disciple of his, came suddenly to him out of Palestine, bringing news that julian was slain, and that a Christian Emperor began to reign, and that it became him to return ro the Relics of his Monastery. He heard, but detested that motion, & having procured a Camel, he came through a vast solitude to Paretonium, a Sea-towne of Libya: but the unfortunate Adrian, being willing to return to Palestine, and seeking to enjoy his former glory under the title of his Master, did him many wrongs, and at last having trussed up those things together, which had been sent to Hilarion by certain Brothers, he went away without his privity. Upon this occasion (because we are not likely to have any other) I will only tell you, for the terror of such as despise their Masters and teachers, that shortly aftér, this man did rot of the King's evil.  
The old man therefore, having one of Gaza with him, did embark himself upon a ship, which was bound for Sicily, and when by the sale of a book containing the Gospel (which himself being young had written with his own hands) he meant to have paid for his passage; the Master's son was suddenly possesséd by a Devil, about the midst of the Adriatic sea, and began to cry out, and say: Hilarion, thou servant of God, why dost thou not permit us to be in safety, even at Sea? Give me day till I may come to land, least being cast out here, I be precipitated into the Abyss. He made answer to him thus: Stay, if my God will let thee stay; but if he will cast thee out, why dost thou lay it to my charge, who am a sinful man, and a beggar? This he said, lest the Mariners, and Merchants, who were in the ship should publish him, when they came to land. But soon after this, the boy was freed; both his father and the rest, who were present giving their words, that they would not name him at all. Being entered within Pachinum, which is a Promontory of Sicily, he offered the Master his book of the Ghospels for the passage of himself and the man of Gaza, which Master even from the first had no mind to receive it, especially when he saw that they had nothing but that book, and their clothes, and so at last he swore he would not take it. But the old man being inflamed through the experimental comfort he had in being poor, did rejoice so much the more, both because in very deed he had nothing of this world, and for that he was also esteemed a beggar by the Inhabitants of that place. And yet doubting lest some Merchants, who used to come out of the Eastern parts, might detect him, he fled towards the Inland, that is, some twenty miles from the Sea, and there in a kind of wild little Country, making daily up some faggot of wood, he would lay it upon the back of his disciple; and that being sold in the next Town did help them to some very little bread, which might serve by way of relief, both to themselves, and such others as by chance used to pass that way.  
But indeed according to that which is written, The City placed upon a hill cannot be concealed. For when a certain Buckler-maker was tormented in S. Peter's Church at Rome, the unclean spirit cried out in him after this manner: Some few days since Hilarion the servant of Christ came into Sicily, and no man knows him, and he thinks he lies secret there, but I will go, and reveal him. Soon after this, the same man shipping himself at Porto with his servants, arrived at Pachinum, & the Devil conducting him, till he might prostrate himself before the little poor cottage of the old man, he was immediately cured. This first miracle of his in Sicily, drew an innumerable multitude of sick men, as also of devout persons to him; so far forth, that a certain man of much quality being sick of a Dropsy, was cured by him the same day he came thither: who afterwards being willing to make him many presents, heard the Saint use this saying of our Saviour to his Disciples, Freely you have received, freely give.  
Whilst these things were doing in Sicily, Hesychius his disciple went looking the old man over the whole world, making discovery upon the Seacosts, and penetrating even into the deserts, & having in fine this only confidence, that wheresoever he should be, it was not possible for him to be long concealed. When therefore three years were spent, he understood at Methona by a certain jew (who was selling certain trash to the people) that a Christian Prophet had appeared in Sicily, working so many miracles and wonderful things, that he might be held for one of the ancient Saints. Being asked concerning his habit, his gate, his language, & especially his age, he could make no answer; for he affirmed that he knew not the man, but by report. Entering therefore into the Adriaticke, he came with a prosperous wind to Pachinum, & enquiring after the fame of our old man, in a certain little town which was seated upon that crooked shore, he found by the uniform relation of them all, where he was, and what he he did: all they wondering at nothing so much in him as that, after so many signs, and miracles, he had not taken so much as a bit of bread, of any man in those parts. And to make short, the holy man Hesychius, coming at length to cast himself at his Master's feet, and to water them with his tears, was raised up by him, & after the discourse of two or three days, he understood by him of Gaza, that the old man would now no longer remain in those parts, burr that he would go on, to certain Barbarous nations, where his name and language might be unknown. He lead him therefore to Epidaurus, a Town of Dalmatia, and remaining a few days in certain parts near by, he yet could not lie concealed. For a Dragon of wonderful bigness, whom in their tongue they call Boas, in regard they are so great as to swallow up whole Oxen, wasted all that Province far and near, and drawing to himself with the force of his breath, not only herds of cattle, & flocks of sheep, but Country people also and Shepherds, he would suck and swallow them up. When therefore he had first sent up his prayer to Christ, & had appointed a great pile of wode to be prepared, he called the monster, & commanded him to climb up that mass of wood, and he put fire to it underneath: and so (the whole people looking on) he burned up that vast and most cruel beast. But he being in great difficulty, what he were then best to do, and which way to turn himself, was preparing to make another flight. And revolving the most solitary countries in his mind, he grieved, that whilst his tongue was silent, his Miracles would not hold their peace.  
At that time, the Seas transgressed their bounds, upon that earthquake of the whole world, which happened after the death of julian. And as if God would threaten men with some new deluge, or else that all things were to return into their first Chaos, so hung the ships, being hoist▪ up to the steepy tops of those mountains. Which as soon as they of Epidaurus saw, namely those roaring and raging waves, and that mass of waters; and that whole mountains were brought in upon the shores, by those rapid floods, (being in fear of that which already in effect they found to be come to pass, that he Town would utterly be overwhelmed) they went on ●…o the old man, and as if they had been going to a battle, they placed him for their Captain upon the shore. But as soon as he had made three signs of the Cross upon the sand, and held up his hands against the Sea, it is incredible to be told into what a huge height it swollen, & stood up before him, and raging so, a long time, and being as it were in a kind of indignation, at the impediment which it found; it did yet by little & little slide back again into itself. And this doth Epidaurus, and all that Region proclaim even to this day, & mothers teach it to their children, that so the memory thereof may be delivered over to posterity. That which was said to the Apostles, If you have faith, and shall say to this mountain, transport thyself into the sea, and it shall be done, may truly and even literally be fulfiled now, if any man have the faith of an Apostle, or such faith as our Lord commanded them to have. For wherein doth it differ, whether a mountain descend into the Sea, or else whether huge mountains of water, grow suddenly hard, being as if they were of stone, just before the feet of the old man, and that yet on the other side, they should run fluid and soft. The whole City was in a wonder, and the greatness of the miracle was publicly known as far as Salon. But as soon as the old man understood thereof, he stole away by night in a little boat, & within two days after, finding a Merchant's ship, he went on towards Cyprus. But the Pirates then, between Malea and Cyth●…ra, having left their fleet upon the shore (which was not governed by way of masts, and sails, but by lungs pools) were coming towards our Passengers, in two large Brigantines, with the waves beating upon them on every side. All the Mariners who were in his ship, began to quake, to weep, to run up and down, to make their long poles ready; and (as if one messenger were not sufficient) to crowd in upon the old man, and to tell him that the Pirates were at hand. Whom beholding, before they were yet come necre, he smiled, and turning towards his disciples said: Why are you frighted, O ye of little faith? 〈◊〉 these men more in number, than Pharaos' army? yet all that was ●…ned by the will of God. Whilst he was yet speaking, that multitude of enemies came on with the stem of their boats all in a foam, and were then close upon him, within a stones cast. He therefore went to stand in the prow of his ship, and stretching forth his hand against the assailants, he said: Let it suffice that you are come so far. O wondrous strange thing to be believed! The Boats did instantly fly of, & the men were still striving the contrary way with their oars, but yet the boats still gave back towards their Pup. The Pirates were amazed at it, still resolving not to retire: but yet though they laboured with the employment of their whole strength, that they might reach the ship, they were 〈◊〉 bo●…ne away towards the shore, with far greater speed, than they came from thence.  
I forbear to speak of the rest, least I should seem to extend myself too far in the relation of this miracles. This only I will say, that whilst he was sailing among thy Cyclads the noise of impure spirits was heard to be crying out from the Cities and Towns there about, as if they were approaching towards the shore. He therefore being come to Papho●…, that City of Cyprus (which hath been so ennobled by the invention of Poets, and which being fallen by frequent earthquaks, doth now by the only appearance of the ruins, show what formerly it had been) lived obscurely within two miles of that place, & was glad that he might spend those few days in peace. But twenty days more were not fully passed, when throughout that whole Island, all those persons who were possessed with unclean spirits, began to cry out, that Hilarion the servant of Christ was come, & they must hasten towards him. This did Salamina, this did Curium and Lapetha, and this did all those other Cities proclaim, most of them affirming, that indeed they knew Hilarion, and that he was the true servant of God, but that they knew not where he kept. So that within thirty or few days more, there came to him two hundred possessed persons, as well men, as women. As soon as he saw them, he did so grieve, that they would not give him leave to be quiet; and (being cruel after a sort, in the way of revenge upon himself) he did so whip up those spirits by the extreme instance of his prayers, that some of the possessed were presently delivered, others after two or three days, and all within the compass of a week. Staying therefore there two years, and ever being in thought how to fly away, he sent Hesychius into Palestine to salute his Brethren, and to visit the ashes or ruins of his Monastery, with order, that he should return the next spring after. Now though upon the former return of Hesychius thither, Hilarion resolved to have gone again into Egypt, and namely to certain places which are called Bucolia, because no Christians were there; but it was a fierce and barbarous nation: Hesychius did yet persuade him that he should rather procure to find out some more retired place in that very Island where he was. And when after long search in all those parts, Hesychius had found one, he conducted him twelve miles of from the Sea into the middle of certain secret & craggy mountains, to which a man was hardly able to ascend, even by creeping upon his hands and knees. He entered then, and contemplated that so retired and terrible place, environed on all sides with trees, and having store of water descending from the brow of the hill, and a little kind of very delightful garden, and great store of fruit-trees, the fruit whereof he yet did never taste. There were also the ruins of a most ancient Temple, from whence (as himself related, and his disciples testify to this present day) there was heard the noise of such an innumerable multitude of Devils, as that a man would even conceive it to have been some Army. He was much delighted with this, as finding that he had Antagonists at hand; and there he dwelled fifteen years, and in that last part of his life, he was much comforted by the often visits of Hesychius. For otherwise by reason of the great difficulty and craggines of the place, and the multitude of Ghosts which were vulgarly said to be walking there, either very few or none, had both the power and the courage to go up thither. But yet upon a certain day, going out of his little garden, he saw a man, who had the Palsy in all his limbs, lying before his door, and he asked Hesychius, who that was, and how he had been brought thither? The sick man answered and said that formerly he had been the Steward of a little village, to the confines whereof that very garden belonged, wherein they were. But the old man weeping, & stretching forth his hand to the sick person, who lay before him, said: I require thee in the name of our Lord jesus Christ, that thou rise and walk. An admirable haste was made, for the words were yet but tumbling out of the speakers mouth, and even very then, his limbs being grown strong, were able to support him. Now as soon as this was heard, the difficulty of the place and of the way, which was even almost impenetrable, was yet overcome by the necessities of men; the people round about having no care more at heart then to watch, that by no means he might get away. For already there was a rumour spread of him, that he could not stay long in a place; which yet he was not subject to, as being obnoxious to any levity, or childish humour; but to the end that he might fly from honour, & importunity by that means: for the thing to which he ever aspired, was a remote and poor private life. But in the eightyth year of his age, whilst Hesychius was absent, he wrote him a short letter with his own hand, in the nature of a kind of Will, bequeathing all his riches to him; that is to say, his book of the Ghospels, his coat of sackecloath, his hood, and his little cloak; for his servant died some few days before. Now whilst himself was sick, there came many devout persons to him from Paphos, and especially, because they had heard, he said, that he was to depart to our Lord, and to be freed from the chains of this body. With them, there came a certain Constantia a holy woman, whose son in law and daughter, he had freed from death by anointing them with oil. He adjured them all, that they would not reserve his body any one minute of an hour, after he should be dead, but that instantly, they should cover him with earth in the same garden, all apparelled as he was, in a haircloth, a hood, and a country cassock. By that time, he had but a very little heat, which kept his breast lukewarm, nor did any thing seem to remain in him of a living man, besides his understanding; only his eyes, being still open, he spoke thus: Go forth, what dost thou fear? Go forth, O my soul: what dost thou doubt? It is now upon the point of threescore and ten years since thou servest Christ, and dost thou now fear death? As he was speaking these words, he rendered up his spirit, and instantly being all covered with earth, the news of his burial was more speedily carried to the City, then of his death. But as soon as the holy man Hesychius had understood thus much in Palestine, he went towards Cyprus and (pretending that he had a mind to take up his dwelling in the same garden (that so he might free the Inhabitants of the Country from the opinion, that they had need to keep some strict guard upon the body) he grew able to steal it away, after the end of ten months, with extreme hazard of his life. He brought it to Maioma, whole troops of Monckes, and even whole Towns attending it; and he buried it in his ancient Monastery; his haircloth, his hood, and his little cloak, being untouched, and his whole body was also as entire as if he had been them alive, and it yielded and odour so very fragrant, as if he had been preciously imbalmed.  
And now me thinks, that in the last period of this book I may not conceal the devotion of that most holy woman Constantia, who upon receiving the news, that the dear body of Hilarion was now carried away into Palestine, did instantly give up the ghost, approving even by death her true love to that servant of God. For she had been wont to spend whole nights in watching at his sepulchre; and for her better help in prayer, to speak to him as with one who were still present with her. To this very day you may discern a wonderful contention between them of Palestine, and them of Cyprus; the former challenging his body, and the later his scirit, and yet in both these places, great wonders are daily wrought; though more in the garden of Cyprus, perhaps because his heart was more set upon that place.  
FINIS.   

THE LIFE OF S. MALCHUS WRITTEN BY S. HIEROME.  
THE ARGUMENT.  
THE life & captivity of MALCHUS, who was borne in Maronia a town of Syria, is described by S. Hierome; and in the person of MALCHUS he exposes first to the Readers eye a solitary and famous Monk; and then the same, as he was vexed and afflicted with temptations.  
THE LIFE.  
THEY who are to fight some sea battle, dispose themselves first to stir their ships in the haven, or at least in a still Sea; they stretch their Oars; they prepare their iron hands & hooks, and they frame the soldiers, who are ranged out upon the decks, to stand fast with use, though at the first their paces were unequal, and their steps sliding: that so what they have learned in this picture of fight, may make them fear the less, when they come to a true Sea battle. After this very sort I, who have long held my peace (for he hath made me silent, to whom my speech is a torment) desire first to exercise myself in some little work, and as it were to rub off a kind of rust from my tongue, that I may come afterwards to write a more ample history. For I have resolved if our Lord give me life, & if my calumniators will leave persecuting me (at least now that I am fled & shut up from them) to write from the coming of our Saviour till this age; that is to say, from the Apostles, till the dregges of these our present days; in what manner, and by the means of what men the Church of Christ was instituted; and how it came to growth; how it increased by persecution, and was crowned by Martyrdoms; & how afterward when the Empire was put into the hand of Christian Princes, it grew greater in wealth, and power, but less in virtue. But of these things at some other time: now let us declare what we have in hand.  
There is a little Town lying towards the East of Maronia, a City of Syria, upon the point of thirty miles from Antioch. This town after having been in the hands of many, either absolute Lords or Possessors of it otherwise, came at last (when I being a young man remained in Syria) into the hands of Pope Euagrius a near friend of mine; whom therefore I have named now, to show by what means I might come to know that, whereof I am about to write. In that Town therefore there was a certain old man called Malchus, whom we in Latin may call King. A Syrian he was by nation, and by language, and indeed Autochthon. There was also in his society a very aged decrepit woman, who seemed to be come to the very doors of death. They were both so diligently devout, and so did they wear the very threshold of the Church away, that you might have taken them for the Zachary and Elizaheth of the Gospel, save only that they had no john between them. Concerning these two, I made diligent inquiry of the dwellers there about, by what tie of conjunction they were knit? of marriage? of consanguinity? or of spirit? All men made but this one answer, that they were Saints, and persons very pleasing to God; and they told I know not what strange things of them: and so being drawn on with this delight, myself did set upon the man, and curiously ask him the truth of things, he made me this account of himself. I am (saith he,) my son, a husbandman of that tract which belongs to Maronia, and I was the only child of my Parents, who being willing to make me marry, as being the only spring of their stock, and the heir of their family; I answered that I rather chose to be a Monk. By how great threats of my Father, and by how fair allurements of my Mother, I was persecuted, to the end that I might be content to lose my chastity; this only consideration may serve to show, that I forsook my home, & fled from my Parents. And because I could not go Eastward (for that Persia was so near at hand, where there was a guard of Roman soldiers) I turned my course toward the West, carrying I know not what little thing with me, by way of provision, which might only secure me from the extremity of want. Why should I use many words? At length I came to the desert of Chal●…is, which lies somewhat Southward of Imma, and Essa, and meeting there with certain Monckes, I delivered myself over to their discipline; getting my living by the labour of my hands, and restraining the lustfullnes of flesh and blood, by fasting. After many years, a desire came into my mind of returning into my country; & whilst my Mother was yet alive (for by that time I had heard of my Father's death) to become a comfort of her widowhood, and that then after this, having sold the little possession which I was to enjoy, I might bestow a part upon the poor, a part upon erecting a Monastery, and a part (for why should I blush to confess my little confidence in the providence of God?) upon the supply of mine own expense & charge. My Abbot began to tell me aloud, that it was but a temptation of the Devil, and that the subtle snare of the old enemy, did but lurk under a specious pretext. That this was but to return, as a dog would do to his vomit: that many Monckes had been thus deceived: that the Devil is never wont to show his face without a mask. He propounded many examples to me out of Scripture, and that among the rest, how in the beginning of the world Adam and Eve were supplanted by a hope of divinity. And when he could not persuade with me, he besought me even upon his knees, that I would not forsake him, nor destroy myself, nor look back over the shoulder, when I had the plough in my hand. But woe be to me wretched man. I overcame this Counsellor of mine by a most wicked kind of victory conceiving indeed that he sought not my good, but his own comfort. He went following me therefore out of the Monastery, as if he had been carrying me to a grave, and giving me at last a long farewell: I shall see thee (saith he) o my son, marked out by the burning iron of Satan; I inquire not after thy reasons, nor do I admit of thy excuses; the Sheep which goes out of the fold, doth instantly lie open to the wolf's mouth.  
Upon the passage from Beria to Essa, there is a desert near the high way, where the Saracens are ever wand'ring up and down in their inconstant kind of habitations, the fear whereof make travaillers resolve not to pass that way but in great troops; that so their eminent danger may be avoided by the mutual help of one another. There were in my company men and women, old men, young men, and children to the number of seventy in the whole; and behold those Ismaeliticall riders of their horses and Camels, rushed in upon us with their heads full of hair tied up with ribbons, their bodies half naked, wearing but mantles, and large hose: at their shoulders hung their quivers, and shaking their unbent bows, they carried also long darts; for they came not with a mind to fight but to drive a prey. We were taken, we were scattered, and all distracted into several ways. As for me, who had been the natural owner of myself for a long time before, by lot I fell under the servitude of the same Master with a certain woman. We were lead, or rather we were carried loftily away upon Camels, and being always in fear of ruin through out all that vast desert, we did rather hang, then sit. Flesh half raw was our meat, and the blood of Camels our drink. At length having passed over a large river, we came to a more inward desert, where being commanded (according to the manner of that nation) to adore the Lady, and her children whose slaves we were, we bowed down our necks. But here being as good as shut in prison, and having our attyte changed, I begun to learn to go naked; for the intemperateness of that air permits not any thing to be covered, but the secret parts. The care of feeding the sheep was turned over to me; & in comparison of a greater misery, I might account myself to enjoy a kind of comfort, in that by this means I seldom saw either my Lords, or my fellow-seruamts: me thought I had somewhat in my condition, like that of holy jacob; I also remembered Moses: for both they had sometimes been shepherd's in the desert. I fed upon green cheese and milk; I prayed continually, and sung those psalms which I had learned in the Monastery. I took delight in my captivity, I gave thanks to the judgements of God for my having found that Monk in the wilderness, whom I had lost in mine own country. But, o how far is any thing from being safe from the Devil! O how manifold, and unspeakable are his snares! For even when I so lay hid, his envy made a shift to find me out. My Lord therefore observing, that his flock prospered in my hand, and not finding any falshoud in me (for I knew the Apostle to have commanded, that we should faithfully serve our Lords, as we would do God) and he being willing to reward me, that thereby he might oblige me to be yet more faithful to him, gave me that she-fellow-slave, who had formerly been taken captive with me. And when I refused to accept her, affirming that I was a Christian, and that it was not lawful for me to take her for a wife, who had a husband yet alive (for that husband of hers had also been taken together with us, and carried away as the slave of another Lord) he grew all fierce and implacable towards me, and even like a mad man began to run at me with his naked sword, and if instantly I had not stretched forth mine arms, and taken hold of the woman, he had not failed to take my life. And now, that night arrived, which came too soon for me, and was the darkest that ever I saw. I lead this new half defiled wife, into a cave; having taken bitter sorrow for the usher, who was to lead us home from the wedding; and both of us abhorred one another, though neither of us confessed so much. Then had I indeed a lively feeling of my bondage, and laying myself prostrate upon the ground, I began to bewail the Monk whom I had lost, saying: Wretched creature that I am, have I been kept all this while alive for this? Have my grievous sins been able to bring me to so great misery, as that hither to being a Virgin, yet when now I find my head full of hoary hairs, I should become a married man? What avails it me to have contemned my Parents, my Country, and my goods for the love of our Lord, if now I do that thing, for the avoiding whereof, I contemned all the rest? unless perhaps all these miseries are come justly upon me, because I would needs return to my Country? But tell me, o my soul, what are we doing? Shall I perish, or shall I overcome? Shall I expect the hand of God, or shall I run myself upon the point of my own sword? Turn thy sword upon thyself: the death of thy soul is more to be feared; then that of thy body. It is a kind of Martyrdom for a man rather to have suffered death, then to have lost his virginity. Let this witness of Christ remain unburied in the wilderness; myself will be both the persecutor & the martyr. Having spoken thus, I unsheathed my shining sword, in that dark place, and turning the point against myself, I said: Farewell unfortunate woman, and take me rather as a Martyr, then as a married man. But she casting herself down at my feet, spoke to me in these words: I beseech you for the love of jesus Christ, and I adjure you by the straits, wherein we find ourselves in this sad hour, do not cast the guilt of shedding your blood upon me; or if there be no remedy, but that you will needs dye, turn first your sword upon me, and let us rather be married thus in death, than otherwise. Although mine own husband should return to me, I would observe chastity, which I have been taught by my captivity; yea I would keep it so, as that I would rather wish that I might perish, than it. Why should you die, rather than be married to me, who would resolve to die, if you should resolve to marry? Take me to you, as the wife of chastity, and esteem more the conjunction of the soul, then of the body. Let our Lords conceive us to be man and wife; but let Christ know us to be as Brother and Sister. We shall easily persuade men that we are married, when they see that we do so entirely love one another.  
I confess I was amazed, and admiring the virtue of the woman, I loved her the better for that kind of wife: but yet did I never so much as behold her naked body; I never touched her flesh, for fear lest I might lose that in peace, which I had preserved in war. Many days passed on between us in this kind of matrimony; this marriage making us more acceptable to our Lords and Masters, as freeing them from all suspicion of our running away: yea sometimes it would fall out, that I might be absent in that desert for a whole month together, like a Shepherd well trusted with his flock. After a long space of time, whilst I was sitting alone in the wilderness, seeing nothing but heaven and earth before me, I began to consider with myself in silence, and to revolve many things in my heart, which I had known, when I conversed with the Monks; and especially I called to mind the countenance of that Father of mine, who had instructed, who had cherished, and who had lost me. And whilst I was beating upon these thoughts, I behold a flock of Ants, to swarm in a certain strait passage, who carried burdens even greater than their own bodies; some of them had taken up certain seeds of herbs with their mouths, as if it had been with pincers; others were carrying earth out of ditches, and would make certain fences against the entry in of water; some, remembering that there was a winter to come, took of grains of corn, & brought them in, lest the earth when it should grow wet, might convert the corn already gathered into new corn for the next year; others carried the bodies of their dead with a sad kind of solemnity; and (which yet is more to be wondered at) there was none going forth, of all that troop, who would hinder any one that entered in, but rather if they discovered any, who were in danger of falling under their weight or burden, they would lend him their shoulders to keep him up. What shall I say more? That day showed me a pleasant object. Whereupon, remembering Solomon, who sends us to imitate the sharp sighted providence of Ants, and stirring up our slothful minds by their example; I began to be weary of my captivity, and to aspire towards the Cells of Monks again, and to love the resemblance of those Ants, in that they labour in common, where nothing is proper to any one, but all things belong to all. When I went back to my lodging, I see the woman coming towards me, nor was I able to dissemble the sorrow of my heart. She asked me, why I was so troubled? I tell her my reasons, and she exhorted that we might take our flight. I conjure her to promise silence; she gives me assurance, and so continually whispering about this business, we were laid and tossed between hope and fear.  
I had in that heard two Goats of a huge bigness; which being killed, I make vessels of their skins, and I prepare their flesh, for our provision. And the first evening when our Lords might conceive that we were laid to rest, we set upon our journey, carrying the skins and the meat. When we were come to a river, which was some ten miles of, we commit ourselves to the waters, having first laid ourselves upon these skines, which were stuffed out; and we holp ourselves with our feet, as it might have been with oars, that so the river carrying us downward, and landing us much lower on the other side of the bank, then where we put ourselves into the water, they who followed us might lose the trace of our feet. But in the mean time our flesh being wet, and part of it also being lost, it did hardly promise us food for three days. We drunk even to satiety, by way of provision against the thirst which we were to have afterward. We ran, and yet ever looking behind our backs; & made more way by night then by day, partly by reason of the danger, which might have grown to us by the Saracens, and partly through the excessive heat of the Sun. Wretch that I am; I tremble even whilst I am but telling it: and though indeed I be wholly now secure, yet all my body quakes to think thereof. For after the third day, we saw a far of in a doubtful kind of sight, two men sitting upon Camels, who were coming towards us at full speed: and presently our mind, which was apt to foretell mischief to us, began to think that our Lord and Master had resolved our death, and that we even saw the Sun grow black towards us. Whilst we were thus in fear, & conceived ourselves to be betrayed by our footsteps printed upon the sand; we found a Cave upon our right hand, which pierced far under ground. But fearing lest we might fall upon some venomous beasts (for Vipers and Basilisks and Scorpions, & such other creatures, declining that great heat of the Sun, are wont to betake themselves to the shed) we entered indeed into the Cave; but instantly at that very entrance, we committed ourselves to a hollow, which was within upon the right hand, not daring to proceed any further on, least by flying one kind of death, we might have fallen upon another: conceiving this within ourselves, that if God will help us as being miserable, we shall be safe; but if he despise us, as being sinful, we shall fall into the hands of death. What kind of heart do you think we had? What kind of fright were we in, when our Lord, & a fellow slave of ours were standing near the Cave, and by the print of our feet were already arrived as far, as that darkness would give them leave? O death how much more grievous art thou in expectation, then in effect! Even again my tongue grows to falter with fear and care, and as if my Lord were but now crying out upon me, I have not the heart to whisper out a word. He sent his slave to fetch us out of the Cave; himself holds the Camels, and having drawn his sword, he expects our coming forth. In the mean time, that servant being gone three or four cubits on, we seeing him with his back towards us, (for the nature of our sight is such, as that all things are dark to those who enter into any obscure place, after they have been in the Sun) we heard his voice sound through the den: Come forth you villains▪ out, you who are designed for death. What do you expect? Why do you stay? get you out our Lord calls you, he expects you with patience. Whilst he was yet speaking, behold we saw, even in that darkness, that a Lioness already rushed upon that man, & having strangled him, drew him all bloody in. Dear jesus, how full were we of terror, and of joy withal! We perceived our enemy destroyed, though our Lord and Master knew it not. For when he saw the delay, he suspected that we two had resisted one, and so not being able to differ his wrath, he came forward to the Cave with his sword in his hand, and reproaching his slave of cowardice, with a furious kind of rage, he was first seized upon by the Beast, before he came to our retreat. Who are they, which can believe, that the Beast should fight for us, in our own presence? But being freed from that fear, the like destruction presented itself before our imaginations; saving that it was safer to endure the rage of a Lioness, than the wrath of a man. We were afflicted with fear, even to the very hearts, and not venturing so much as once to stir, we expected the event of the business, in the midst of so many dangers, being only defended, as with a wall, by the conscience which we had of our chastity. The Lioness being wary, lest she might chance to fall into some snare; and finding that she was seen, takes fast hold of her whelps, and carries them forth, and leaves the lodging to our use. Neither yet were we so credulous as to break out in haste; but expecting long, and sometimes thinking to go out, we never had a fancy, as if we were to fall upon wild beasts. But at length, after the end of the next day, the horror in which we were being removed, out we went in the evening, and we saw some kind of Camels, whom for the excessiveness of their speed they call Dromedaries, ruminating upon those meats which they had eaten before, and then drawing them down again into their stomaches. And we mounting on them, and being refreshed with new provision, arrived by that desert to the Roman Garrisons, upon the tenth day after, & there being presented to the Tribune, we gave him an orderly account of what had passed. From thence we were sent over to Sabinus the Governor of Mesopotamia, where we received a just price for our Camels. And because that Abbot of mine, did now rest in our Lord, when I was brought to that place, I restored myself to the Monckes, and I delivered her over to the Virgins; loving her as my Sister, but not trusting myself with her, as with my Sister. This story did Malchus being old relate to me, when I was young: and now myself being old, I have delivered it to you, and I present a history of Chastity to chaste persons, advising such as are virgins to keep their chastity with care. Tell you it over to posterity, to the end tha●… they may know, that in the midst of swords, deserts and wild beasts, Chastity▪ can never be captived; and that a man who is consecrated to Christ, may well be killed, but not conquered.  
FINIS