DV VERGERS humble REFLECTIONS upon SOME PASSAges of the right honourable the Lady marchioness of Newcastle's OLIO. OR AN appeal FROM her misinformed, to her own better informed judgement.  
PRINTED AT LONDON. M. DC. LVII.   

THE EPISTLE TO THE RIGHT honourable THE marchioness OF Newcastle.  
Madam,  
Your delicious and exquisite OLIO which you have generously exposed to regale, and feast a whole world of people, by the favour of a noble friend, happened into my way, who am not accustomed to feed of such dainties, so delicately dressed, seasoned, set out with all that seems rich in nature, especially where a hand so noble, so illustriously skilful, had deigned to be the cook. And however my ordinary poor fare uses not to pass some one single dish, yet where I observed a kind of unbounded magnificence, and bounty, had been at the charges to make a common banquet for all, I could not conceive myself excluded, how ever homely. M A D A M E, I must ingenuously confess that at the first onsett, my sharp appetite greedily took down those unaccustomed cates, and that with much satisfaction, and delight (Eyeing in it the honour of our nation, and sex, wherein we have had but few arguments of such ability) till I had past a great part of that which first offered itself. But w en I came so far into your OLIO, that monastical life discovered itself, I must not lie to you, I met with mortels so wallowish and unsound, that I may not say, wholly corrupted, that my stomach began to rise, and loathe, what formerly it so much liked. And albeit even those parts too relished, in some degree, the delights of your skilful hand, yet I could not but suspect, what I found true, that you had met with fraudulent Caterers, (in whom you were but too confident) who abused your credulity, and goodness, and spoiled your feast, by stealing their ftale, and corrupt ingredientes upon your Honour, to the dishonour of what was otherwise excellent. Madam, I will make it my business, with your honour's leave, to make them, and their stuff appear to your Lasp. And all the world, such as indeed it is, stale, unsound, corrupted. And this, to pay a duty to truth, with all the submission, and respect to your Honour imaginable.   

A MONASTICAL LIFE.  
THE OLIO. Pag. 28.  
1. SOme dispraise a Monastical life 2. and say they are the drones in a commonwealth; to suck out that honey they never took pains to gather, 3. and that they are an idle, lazy, and unprofitable people, for say they, 4. they go not to wars to adventure their lives, or has and their lives, but live free, and secure not troubled with the noise of the battles, only listen to hear the success, wherein they may give their opinions, and censures, than that they never cultivate, or manure the lands for increase, but eat of the plenty, pretending beggary, but engross all the wealth; 5. and for the women, there are as many kept barren as would populate whole nations.  
But they in their own defence, say, that they cast off all pleasures of the world, lie cold, and hard, eat sparingly, watch and pray, and not only to pray for dhemselues, or for the dead; but for those that are encumbered in worldly cares; besides say they, it is profitable to the commonwealth, for men that have small estates, and many children, not being able to maintain them according to their qualities, and degrees, may run into many errors; for want of means, which may disturb not only families, but whole states, where a Monastical life, a small portion, and a little will serve the turn, only to keep soul and body together, in which their lives are peaceable, and full of devotion; but the laity answers, that the third part of the wealth of Christendom goeth to the maintenance of the Church, only in consideration of younger children, that will be content, and some are forced in; yet after that rate there will be little for the eldest, which remain without, nor will be, if they go on to lay such burdens upon men's consciences, and such sums upon those burdens to buy them out; neither is there any sort of men more busy in disturbing the commonwealth; for those that have not active imployement, either in the ordinary affairs of the world, or extraordinary affairs in the commonwealth, their thoughts corrupt being not exercised in action, they grow factious, which causetb distractions; for there is more war amongst the Christians about their opinions then upon any cause else. This saith the one side, 6. but their enemies say that they are not only the covetous, but the greatest cheaters in the world, and all under the name, for God's sake; for say they, 7. they bring in ceremony for gains, in that 8. they set all the mercies of God to sale, for what sins cannot be bought for money; as adulterery incest, murder, blasphemy, and sins past, and present; 9 as for whores they permit them to live loosely without punishment, and allot therein streets and houses, to increase their sins, in which 10. they do authorise sin for a sum, for they pay tribute to the Church, and not only sins past and present, but to come: 11. as witness the years of jubilee; besides the head takes upon them, the power of damnation, and salvation, as witness the excommunications, and if not out, and in of hell; yet out and in of Purgatory, which Purgatory is a great revenue to them; yet they have a countenance for their covetousness, which is 12. that the offendant must have a true contrition, or their sum of money will do them no good, no more than will a true contrition without the sum; 13. but surely monastical lives, are very profitable to the commonwealth, whatsoever it be for the soul, for it keeps peace and makes plenty, and begets, a habit of sobriety which gives a good example, and many times draws their own minds, though naturally otherwise disposed, to follow the outward carriage, for the custom of the one, may alter the nature of the other, and in that they keep peace, is, because they live single lives, not for the quarrels of marriage, but in not oppressing the Kingdom in over-populating it; for those kingdoms that are very full of people, grow mutinous, and run into civil wars, where many states are forced to war upon their neighbours; for no other end but to discharge the stomach of the commonwealth; for fear it should breed incurable diseases. Besides, a commonwealth may be over slockt, like grounds which causeth great dearth and plagues, in a commonwealth, so that those states which have more traffic than men, are rich, where those that have more men, than trade, are poor; and civil wars proceed not so much out of plenty, as out of proud poverty: the next cause for plenty, they are of a spare diet, and most of what they eat or should eat, by their order, is Fish, Roots, and the like; but if they do get a good bit, one may say, much good may it ao them, for they get it by stealth, and eat it in fear, at least not openly to avoid scandal; but if they do not spare in the matter of meat, yet they spare in the manner, which cuts off all prodigal superfluities of the feasting, or open house-keeping, wherein is spoiled more than eaten, neither doth it relieve the hungry, by the almsbasket; so much as it overgorges the full: and Ceremonies keeps the Church in order, and give it magnificency: besides it is beneficial to the State, for it Amuses the Common people and busies their minds, and it is, as it were a recreation and pastime to them, as Saints days and the like; nay they take pleasure, and make a recreation to have fasting days, so as they have much to think on, and employ their time in, as fasting-days, Processions of Saints, Confessions, Penance, Absolutions, and the like, as mass and music, and shows, as at Christmas, Easter, our Lady day, and on many days of the year, and these not affording one and the same, but varieties in all; besides, every Saint having power to grant several requests; it will take up some time to know what to ask of them, and all these one would think, were sufficient, to keep out murmur and discontent, which is got by idleness, which is the cause of rebellion. Thus the Church busies the people, and keeps their minds in peace, so that these Monastical men, which are the Church, is the nurse to quiet the people, or the Masters to set them on, wherein they never do, unless it be in the defence of Christian Religion, in which all good men ought to follow; and surely it is beneficial to the commonwealth, whatsoever it be for the soul, and for their souls, 14. although rationally one would think that God should not take delight in shaven heads; or bare and dirty feet, or cold backs, or hungry stomachs, in any outward habit, but in an humble heart and low desires, a thankful mind, for what they have sorrowful sighs, and repenting tears, fears of offending, admiration of wisdom, and pure love of his goodnesse, and mercy, thanks for his favours, and grace, obedience, charity, and honest worldly industry, and to take as much pleasure, as honest and virtuous moderation will permit; 15. for we might think that God did not intend man more misery, or less of this world than beasts; but alas, all mankind is apt to run into extremes which beasts are not, either to bar themselves quite of the lawfall use of the world, or to run riot, which of the two, the last is to be shunned, and avoided, wherein this kind of life is most secure, neither must we follow our reason in Religion, but Faith, which is the guide of our conscience.  
The places reflected upon are 15. marked by so many figures: and are to be found as follows.  
Reflection. 1. pag. 7. R. 2. p. 75. R. 3. p. 77. R. 4. p. 78. R. 5. p. 80. R. 6. p. 89. R. 7 p. 94. R. 8. p. 104. R. 9 p, 112. R. 10. p. 113. R. 11, p. 119. R. 12. p. 131. R. 13. p. 145. R. 14. p. 147. R. 15. p. 151.   

THE FIRST REFLECTION OF monastical LIFE.  
SOME [begins your Honour] dispraise a monastical life. 
Pag. 1 of our OLIO.  And this, madam, is one of the stale dishes they have obtruded into your dainty Olio. Stale, I may well say, for it was served up 12. or 13. hundred years ago, to S. Hierosme; S. Basile, S. John Chrystome, and saint Augustine: who, when it was even fresh, and new, rejected it with horror, as we shall afterwards see. The same hath been served in again by wiclife &c. and others of his followers. And Luther too, who is better known to the world by his facrilegious love to monastical livers, then Menasticall life, served it up again in his cups to the loose appetites of this last age. And certainly madam this cibus bis terque coctus which is loathsome to all appetites, had even in that name [had it been reflected upon] been secluded from your rare Olio, which, I dare well say, aimed at nothing but what was fresh, and new, [if not in matter, and substance, at least in the dress] beseeming so noble a person.  
Madame had you but looked back, this chaste, and grave matron, would have discovered herself unto you with such a religious countenance of venerable antiquity; guarded with such troops of ancient father's encomiums, loaden with such ripe fruits of sanctity, and learning: so fenced on every side by common sense, and reason, that you would never have permitted your noble, and harmless hand, have been made an instrument to have thrown others corruptions upon her.   

THE II. REFLECTION.  
Of the antiquity of monastical life in general.  

THE I. paragraph.  
Madam the skilful pencils of best times represent her to your view, no less ancient than the new born son of the old of years to say nothing of a higher or give she is made by some to draw from the prophet Elias, Eliseus, the Nazareans, and others of the prophets, ho were separated from the vulgar, lived without wives, without wine, with shaven heads, and that by vow too [for a space at least] which I the rather advance, because I know what rates, such noble souls as yours, puts upon antiquity of blood, though far from being of so long a standing; and indeed deservedly, that being a thing that bespeaks I know not what kind of veneration, and respect; and fails not to find it in all well born hearts. Nor is it any wonder that that is given to the antiquity of blood, which is not denied to the antiquity of brass, or marble, framed into the shapes of men only by some ancient and skilful hand; which we see passes with more approbation among men, than all that after ages, which may seem to be times declining estate, are able to produce.   

THE II. paragraph.  
THIS religious Lady [monastical life] may say with truth, of her profession, what the great S. Paul some times said of the Apostle ship he exercised; to wit that he had it Not of men, neither by man, but by jefus Christ: for from that source of living water it was indeed, that this heavenly profession originally flowed, and conveyed itself through the veins of all the following generations, even till this day. It was I say by Jesus Christ, the son of the living God, that the world was first taught this holy profession; who being asked by the good young man, saying: Good Master, 
Matthew 19.21.  what good shall I do that I may have life everlasting? he answered: if thou wilt enter into life, keep the commandments: who answering that all those he had kept from his youth: Jesus said unto him: If thou wilt be perfect, go sell the things that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come follow me. Behold one thing is here commanded; another counselled. If thou wilt enter intolife everlasting, keep the commandments. And it is an absolute command to all men. But if thou wilt be perfect, or observe the same commandments more perfectly, and more securely: if thou wilt not only have life, but have it more abundantly, go, and sell all that thou hast &c. And it is a free counsel. That, is commanded under pain of eternal damnation: this, counselled under hope of an hundred-fold in this life, and life everlasting in the next, That is extended by way of command to all, this is proposed, and counselled to such generous souls, as by God's grace, and their own free cooperation, under, and in virtue of the same grace, render themselves capable of it: which yet certainly would never have been counselled by wisdom itself, had it never been to be followed by man: nor would Truth itself haué said: there are some that geld themselves for the kingdom of heaven, if never any such were to have be●● Or he that can take it, let him take it, if none could ever take, none undertake it, 〈◊〉 〈◊〉 〈◊〉 capable of it, in fine, if it were impossible, as divers sectaries would persuade us.   

THE III. paragraph.  
IT is not then, madam, as you see, a will worship, or a human invention taken up upon fancy, [to which no great credit were due] but a dictamen of the holy Ghost, a counsel of heavenly wisdom, delivered from the mouth of truth itself. And was that seed of heaven to meet with no good earth, within all the large extent of Christ's possessions? Was this word of God fruitlessely to fall to the ground, & to pass over, without any effect, of which it is said: heaven, and earth shall pass, but my word shall not pass? So would it appear indeed by those babblers, who as they hate our Catholic Mother, so they blaspheme her pious practices: none of them giving obedience to the Words of her Spouse: none leaving all to follow Christ in poverty: none pretending a virginal state of life: none even endeavouring to prove eunuches for the kingdom of heaven: none pressing to emulate these better gifts: none among them disputing us these titles of piety, but willingly leaveing them, branded with as much infamy as malice can invent, to the children of the Catholic virgin Mother alone, confirming that ancient truth, that none but a virgin Mother, is the Mother of virgins. None but the Catholic Church ever aiming at a virginal state. As though our saviour had dropped down an unprofitable counsel which could never be performed by any And thence S. Athanasius, who hued in the fourth Age, puts this practice of a virginal life for a proof of the truth of our religion, when speaking of virginity, he saith: this is a great argument that true religion is with us. In his apology to Constantius.   

THE IV. paragraph.  
But far be it from Christian hearts, to think that the words of wisdom met with none but deaf ears, or that his sacred counsels found no heroïcall hearts in earth who were ready to embrace them. Noah Noah, we may hear S. Peter presently give the lie to such unworthy thoughts Behold, saith he, we, [he speaks for all the Apostles] have left all, and followed thee. We, who? we Apostles have left all. Who saith all excludes nothing we have left all. All we possess, all our hopes of possessing. All; yes all, I say, their poor fortunes, such as they were, their aims, inclinations, ways, their wills, yea their wives. as saith S. Jerome.  
And that too under vow, as they had learned by our B. Ladies leading practice S. Augustine confirms it of them both. Of our Blessed Lady: speaking of that passage of S. Luke: Because i know not man 
L. 17. of the city of God. c. 4.  which certainly, saith he, she had not said, had she not formerly vowed to remain a virgin. And of the Apostles; saying: for those mighty ones had said; behold we have left all, and followed thee, this vow had those Mighties vowed: but whence had they this vow but from him who giveth vows unto those that vow: for none can vow any settled thing to God, but he must have it from God. And by their holy example all the young Christian Church at Jerusalem which was yet as it were in her cradle, conspired into one great congregation, to wit the multitude of believers had but one heart, and one soul, neither did any say that aught was his own of those things which he possessed, but all things were common unto them, &c. neither was there any needy amongst them. Whence S. Augustine infers, saying: therefore they [to wit the Apostles &c.] first heard that of the Psalmist, lo how good and pleasant a thing it is for brothers to live together. They were the first indeed, but they were not alone. For this love, and brotherly union descended not only down upon them: but that exultation of charity, and vow to God, came down to posterity &c. Yes these young vine-branches which newly sprouted out of the true vine whose wine begets virgins, fruitfully branched and spread themselves out all the world over, beginning first at Jerusalem, thence to Alexandria in Egipte, where those fuitfull. Deserts were turned into Paradises, and were peopled with human angels, or angelical men: thence into grease witness S. Denys of Arcopage, who makes the description of them as you shall hear in the next reflection: finally all the habitable world over, as Phylo one of the most learned of the Jews, terming them Therapeutarum genus, worshippers or physicians of souls. And this is so well, and solidly averred by ancient authors, that there lies no way open to any specious contradiction.  
In the first place let the said Philo be heard, who speaking of those worshippers or physicians of souls, saith: this kind of people is spread all the world over (to wit Greece and even barbarous nations too were to partake in this perfect Good) but the greatest multitudes of them are in Egypt, especially about Alexandria; as may be further seen by what S. Jerome relates out of the same author.  
add to him S. Jerome, who speaking of S. Mark, saith, mark went into Alexandria, taking with him the gospel which he himself had written, and established a Church there with so much doctrine and continency of life, that he even compelled all Christ's followers to imitate his example &c. And then speaking of Philo the Jew, he adds: I therefore place Philo the Jew native of Alexandria among the Ecclesiesticall writers, because he writing a book of the first Church established by Mark the evangelist at Alexandria, speaks in the commendations of our men, not mentioning those that were there only but even many other places also, terming their habitations Monasteries: whence it appears that their Church who first believed in Christ, was such as monks now endeavour, and desire to be: so as that none hath any thing of his own proper: none among them is rich, none poor, their patrimonies are divided among the poor, their employment is praying, and singing psalms, learning and continence, such as Luke represents the first believers of Jerusalem.  
The same is frequently asserted by other holy Fathers, as S. 
a In the ●●. c. of his monastical Institution.  Basile, speaking of monks, these, saith he, remain the true and perfect followers of the Institutions, of our Redeemour, and of his life when he was conversant amongst us: for as he have'ng called his Apostle together into one society made all things, and even himself common among them: so these also (who at this day rightly observe the prescripts of his life) obeying their Prelate, imitate the Apostles, and our saviour's manner of living.  

b T ●● 11 Hom. upon the acts.  S. Chrysostom, monks live after the same manner that all the Christians of the frimitive churchlived at Jerusalem. And again in the 3. book he writing against those that dispraised monks, affirms that the monks in his days performed the same things which the Apostles had performed.  
Possidonius affirmes in plane terms that 
In the life of S. Aug.  S. Augustine begun to live according to that Rule, and form which the Apostles themselves had instituted.  
Madame did I not fear to prove too 
Sponde in has Epitome of Baronius.  tedious to your Ladyshipe, I could, with a wet finger, bring even multitudes of like testimonies, which are to be seen in the french abridgement of Baronius, as 
Gualterus in his chre, Earbosa collec. tit. 35.  also in Gualterius a French Jesuite. And what is said of monks or religious men, is also verified of religious women, or Nuns; according to the learned Pennottus, 
Tambu rinus dist. 4. quest. 4. n. 4. putting it down as an undoubted truth  saying: that in the very same manner that the Institution of the Canon Regulars proceeded from the Apostles, so also the institution of the religious Canonesses sprung from the very prime birth of the Church, as well under S. Mark at Alexandria; as under S. James at Jerusalem. Where that most religious Empress our country woman S. Helen, that greatest glory of our Land, and happy Mother of that greatest Emperor of the world, Constantine the GREAT, did not only serve the nuns 
So Daiberlus Patriarche of Jerusalem.  at table with her own hands, 1300. years a go, but even consecrated herself to God among them, died, and was buried in their holy habit, that is the very same which the canoness all over the world use till this day, Pennottus proving that the Religious of the holy sepulchre both are now, and ever were, one, and the same order, as well with the other Canon Regulars, as with those very Canons, which were restored by S. Augustine, but instituted by the Apostles themselves.    

THE III. REFLECTION.  
Of the high encomiums which Jesus Christ, and the Ancient Fathers gave to monastical life.  

THE I. paragraph.  
WHENCE can we either more solidly, or more fitly, begin the commendations of monastical life, then in his words, from whose mouth, and example (as we have already seen) it took its origine? And to what end can emore justly, and fruitfully do it, then that the good giver of it, and all good gifts, who is worthy of all praise, may be praised by all things, and in all things, since it is not indeed by our own wit, worth, or merit, but by his gift, that we are, what soever we are laudably.  
Jesus Christ, then, the wisdom of his heavenly Father, who was the first counsellor of this blessed life; put also the first & most effectual commendations upon it, when he said: Amen I say to you, you who have followed me, in the regeneration, when the son of man shall sit in the seat of his majesty, you also shall sit upon twelve seats judging the twelve tribes of I sraël: and every one that hath left house, or brethren, or sisters, or father, or Mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess like everlasting. If then we judge of the greatness of the work by the greatness of the reward; and measure the profession by the promises, what greater commendations could be put upon monastical life? All the right of judicature was given by the father to the son, and yet the son will not exercise it alone, but will have those to share in it, who shared with him in abandoning the world 'tis an absolutely just retribution, cries out S. Bernard, that they who here below contemned the glory of human greatness for Christ's sake, 
Of this sense is s- Aug also and S. Gregory S. Tho. saith that this sitting in judgement was promised to Evangelical poverty n his 〈◊〉 te against th' seth ●●●●●●●● fr●● 〈◊〉 lig c 6. and 7.  should there sit together with Christ, being sin gularly glorified with the quality of judge; &c. And we must know, saith he, that not only the Apostles, but even all those that for Christ's sake, by the Apostles blessed example, left all and followed him, shall become judges with him. O singular familiarity! O height of honour! O privilege of confidence! O prerogative of perfect security. O divinely happy state which renders men so secure, yea even so glorious in that wonderful clashing of the elements, in that dreadful discussion of merits; and that most doubtful, and daunting expectation of judgement. This security is the pecu liar reward of those eunuchs which geld themselves [that is, to speak with S. Augustine, of those who vowe chastity] for the kingdom of heaven: of those poor of Christ, who follow poor Christ: of those obedient sheep who know, and follow the voice of their pastor, and that too not in point of his commands only, but even in his counsels. Finally, saith 
In his book of Virgini t e in the ●●●●●  S. Augustine, let us hear our Lord [Christ Jesus] pronouncing a most evident sentence in this behalf for when he had spoken divinely, and terribly of not separating man & wife, save only f r fornication, his Disciples said unto him: if the case of a man with his Wife be so, it is not expedient to mary. To whom he replied, not all take this word, but they to whom it is given: For there are eunuchs who were borne so from their mother's womb: and there are eunuchs which were madeby men: and there are eunuchs which have gelded themselves for the kingdom of heaven. He that can take, let him take. What could have been said fuller of truth, and light? It's Christ that says, truth that says, the power and wisdom of God that says, that they who out of a pious resolution contain themselves from marriage, geld themselves for the kingdom of heaven, And on the contrary side, human vanity by an impious rashness contends, that they who do so, do only eschew the present necessity, and troubles, which accompany a married life, but shall not have any whit more than others. And yet, I pray, of what other eunuchs doth our Lord speak by Isaye the prophet, [to whom he promiseth to give a peculiar place [locum nominatum] in his house, and in his walls, far better than that of sons, and daughters] but of those that geld themselves for the kingdom of heaven? Christ, goes he on, praises those that geld themselves, not for this world, but for the kingdom of heaven: and shall a Christian contradict him, affirming that [to wit such gelding] it is only profitable in this life, but not in the next. Nor hath [saith he] the holy Ghost been silent upon this subject, but hath delivered something both evident, and strong enough against those impudent, and frantic wranglers, and withal powerful enough by impregnable Fortresses to repulse their barbarous attempts against his flock for whereas speaking of eunuchs he had said, I will give them a peculiar place in my house, and in my walls, much better than that of the sons, and daughtes, lest any should have conceived that some temporal thing was to be hoped for, he immediately added: I will give them an eternal name, nor shall it ever fail: as though he had said why dost thou wrangle impious blindness why dost thou wrangle? why dost thou obscure the light of truth with the clouds of perversity? why dost thou in the midst of the great light of the Scriptures, seek darkness wherein to deceive? why dost thou promise a temporal, reward ard only, to continent saints? I will give them an eternal name.  
Let that divine Denys of Areopage, S. 
The ●● Age. In the hierarchy of the Church c. 6.  Paul's scholar, speak for the first Age after Christ, and deliver as well the truth, as the manner, and excellency of the thing, according as he is made speak by Gualterus the 1. Age, and 8. Truth. The priest after some prayers, turns towards him who is ready to forsake the world: asks whether he renounce all terreane, and transitory things: declares to him the perfection of that kind of life, and having heard his promise [of renouncing the world] e signs him with the sign of the cross, and cuts of his hair, invokes the holy trinity, turns of his old, and put on a new habit: salutes him with a kiss, [as the assistants also do] and makes him partaker of the divine mysteries. A little before he saith. The highest 
In the same chap  order of those that are to be perfected, is that of monks, which is adorned with all virtue, purity, holy conversation, and heavenly contemplation.  
Let S. Ignatius who lived in the same age succeed him. O virgins possess Jesus Christ in incorruption, not so as to esteem marriage ill; but to embrace a better thing, not to blame a married life, but to meditate the law of God. And in another place: Honour virgins as being consecrated to Jesus Christ. Conserve them as precious levels of Jesus Christ.  
Hear Tertulian. What agreat prerogative, 
For the &. Age. The 9 chap. of leyling of virgins.  saith he, doth she merit far above her condition, who being a virgin resolves to consecrate her body to God? Therefore hath she permission to receive the veil, that she may be illustrious, and renowned in the Church, and show the honour of her sanctity, or purity, by her veiled, and privileged head.  
again add the examples of our sisters whose names are in the book of life, who prefer purity before husbands, [to wit they choose rather to be married to God] being neither induced to it by want of beanty, nor otherwise by their age. They are beautiful to God, they are handmayes to God: They live with him, they have conference with him, he is the subject of their discourse both day, and night 
there book to his wife the 4.6.  They consign their prayers to their Lord, and Spouse, as their dowries, and in conterchange they obtain favours of him, as presents from a Spouse, whensoever they desire them.  
S. Cyprian writing to certain Nunes 
The 3. Age. In his books of the Habit of virgins  of his Age, gives them these prerogatives. Now let me speak to virgins, of whom my care is greater, as their glory is higher, They are the flower of the Church her flowishing branches, the honour, and ornament of spiritual grace: they are sincerely cheerful, a perfect and uncorrupted work of honour and praise: the image of God, representing the purity of our Lord: the most glorious, and illustrious portion of the flock of Christ. By them it is that she rejoiceth; in them it is, that the glorious fecundity of our Mother the Church doth plentifully flourish: and still as fruitful virginity increaseth in number, so doth the joy of our Mother Church receive greater, and greater increase.  
Make good, O virgins, make good what you have begun to be, and have an eye to what you are about to be. Great is the reward which attends you, great is the recompense of your virtue; great the gift of chastity &c. You are equal to the angels, as being the children of the Resurrection; you pass through the world without being infected with the world's contagion: while you persevere in chastity, and virginity, you are equal to the angels.  
Eusebius in Constantine's life, The Emperor, 
The 4. Age. In Constaintins' life.  saith he, [to wit Constantine] did great honour to those that had dedicated their lives to heavenly philosophy (so was monastical life first called) and there upon he did constantly reverence the most holy company of perpetual virgins: because he believed that God, to whom they were consecrated, did dwell in their hearts.  
Great is the virtue of continency, great is 
S. Athanasius in his book of virginity.  the glory of purity, great is the virgin's praise. O virginity draynelesse riches! O virginity thou crown which fadest not! O virginity thou temple of God and Mansion of the holy Ghost! O virginity which art a precious pearl, which vulgar eyes discovers not! and are found but by few! O continency loved by God, and preached by the saints! O continency odious to many, but respected by such as are worthy of it! O continency which conquers death and Hell, and art possessed by immortal tie! O continency joy of the prophets, and glory of the Apostles! O continency life of the angels, and crown of the saints! Happy is he that keeps thee, happy he that hardens himself to the sufferance of thy labour, because after a short labour, he shall receive great content by thee.  

The same Age.  
Saint Basile in a sermon which he 
Sermon 10. touching Mo naflicall life.  made to his monks upon these words of the gospel (come unto me all you that labour and are loaden &c.) saith: these words are the words of God, which whether they be understood of the refection of this life, or they signify the refection of the next, it is manifest that we are exhorted thereby to embrace monastical life, and to carry the cross, having first, on the oneside, forsaken and distributed the load of superfluous riches to the poor, and one the other side, cast of the almost innumerable multitude of our sins (by alms deeds, and Confession) which the desire we have to heap up riches draws upon us.  
S. Basile. I term that Communion of life most perfect, from which all private possession of any thing is excluded and banished: as also all dissension, all perturbation, all contention and brawls. Nay contrarily, where all things are common, hearts, souls, bodies, and all the things which are in any wise requisite, or belonging to our livelihood. One common God, one common commerce of piety, common salvation, common conflicts, common labours, common rewards and crowns of gained victories; where many are one, and where one is not alone but with many. What, I pray, is found comparable to this profession of life? what can be expressed more blessed? what can be devised more agreeable than this conjunction, unity, and dearness? What can be imagined more delightful than this mutual temper of hearts and manners? That people coming out of so many nations and regions, should have melted, as it were, so absolutely into one, by an exact similitude of life and discipline, that there appears but now, one soul in many bodies, and many bodies appear but the instruments of one mind. He that suffers any bodily infermity, hath the hearts of many sharres in his infirmity. And he that is sick and afflicted in mind, hath continually many present with him, to encourage him, and cure his grief: being by an equal right one another's servants and Masters; and while they enjoy an absolute liberty, they exercise a most exact servitude to one another, by the tye of charity, which makes them of freemen mutual subjects. Such people, are indeed true and perfect imitators of the life, and institutions of our Redeemour, while he was conversant amongst us. For as he having gathered together a company of the Apostles, made all things, and even himself common to them: so these too, obeying their Prelate, and duly complying with their vocation, do imitate the life of the Apostles and Icsus Christ himself.  
These, I say, if they diligently observe the community in which they live, do emulate the life of the angels. There is no strife, no contention, no controversy among the angels: but whereas every one hath the things which all possess, yet every one conserves his own riches entirely to himself.  
My aim is not to exaggerate, I fear rather to lessen things truly great in themselves; but only to endeavour, according to my weakness, to prosecute and demonstrate the dignity, and excellency, of so glorious a profession, which of itself excites to virtue. For what, I pray, can we compare to it, which in an equal judgement, will not fall far short of it. For where there is but one father, who strives to imitate the heavenly Father; and many children, who mutually strive to outstrip one another, in the greatest testimonies of singular love and benevolence towards the same father: children I say, who are linked in the closest bands of concord and unity, and by the most laudable exercises of virtue, as it were by so many arms stretched out, receive that common Father into their bosom, and solace him thereby: Nor do they ascribe the cause of that dearness to nature, but taking reason, which is stronger than Nature for the guide and conserver of that conjunction, they chain themselves to each other by the band of the holy Ghost. What sufficiently fit similitude are we able to find in earth, to express the excellency of this their blessed employment. None certainly, the earth hath none, heaven can only furnish us &c.  
S. Cyrille of Jerusalem. As to temperance 
In his 4. Catechism.  observe principally what is said of it by their order who make profession of a solitary life, and by the virgins who lead a life equal to that of the angels. Great is the crown which is reserved for you brethren. Sell not away a great dignity for a short carnal pleasure. Give ear to what the Apostle saith. Is there any among you unclean, as was Esau, who sold his inheritance for a mess of pottage? And thou who art enrolled in the evangelical books by thine Institution of continency, be wary thou be not blotted out by luxury.  
Saint Ambrose makes no difficulty 
In the same Age.  to compare religious virgins to the angels, and will have none to wonder at it neither. Let none admire, saith he, that they are compared to angels, who are married to the God of angels.  
S. Jerome. The Martyrs purely praise our Lord in the land of the living: 
upon the psalms.  so also the monks which sing God's praise day and night ought to have the same as martyrs have, seeing even they are Martyrs 100: for what the angels do in heaven, the monks do in earth.  
In very deed, saith he again, the Quires of monks and virgins or nuns, are certain flowers, and most precious stones among the ornaments of the Church.  

In the ●. Age.  S. John Chrysostom speaking to the professors of monastical life saith. virginity is a good thing: I confess it. Nay it is better than marriages I grant that too. And I will add withal, if you please, that it outstripps marriage further than the heavens do the earth, and angels, men. Yea, if I might dare to say it, and more too.  
Again. Mankind being naturally inferior to those blessed Spirits, strives with all it force, and affection to overtake them, as far as possibly may be. And how this? The angels neither mary nor take wives Nor doth the virgin? They are always present to God, and do 
In his book of virginity c. 11 12.  him service. So also doth the virgin &c. Do you observe the excellency of virginity? It consists in this that it makes earthly in habitants exercise the same functions with those of heaven: equalises those that have garmenss of flesh and blood, to incorporal Spirits, and makes men emulators of the affections of the angels.  
That the solitude (of a monastical life) having 
In his books against the dispraisers of monastical life  first heaped many blessings upon the just in this life, conducts them at the end of the same full of joy, and jubilee to the Tribunal of God our saviour, at which time especially it is, that we see a great part of those that ruled in high place, tormented with huge pains for the sins they committed in this life.  
If there be question of examining what time 
In the ●, book &c.  of night it may be, we shall find the monk who is excellent in serving of, and praying to God, singing long before the coke crow, having the angels for his conuictors, parling with God, and enjoying celestial blessings.  
They (to wit monks) have made choice of a life and conversation wholly celestial. They stand no otherwise disposed them the angels. For as the angels are subject to no inequalities, while some of them neither extolling nor glorifying themselves in their good success and happiness, nor others of them groan under extreme vexations and diffi ulties, but contrarily all of them unanimously retoyce in the same felicity and repose in that soweraigne and heavenly glory, so also will you find it fares in Monasteries. There, none is more splendide in riches then his fellow. mine and thine, which is the absolute overthrow of all things, is quite banished thence: for all is common with them, their table, their house, their clothes. And which is yet more admirable, they have but all one heart. They are all noble with the same nobility; all servants in the same servitude ● and free with the same liberty. All enjoy the same riches which are the true ones, and the same glory which is true glory. To wit their fortunes consist not in names, but in the things themselves. There is but one and the same delight, one only pleasure.  
If any will go at this hour into the solitudes 
〈◊〉. 8. upon S. Matthew.  of Egypt, he will find all that hermitage more excellent than any paradise; and meet with assemblies of angels without number shining in mortal bodies &c. the Armies of Jesus Christ are spread all that region over, and those admirable royal troops, as also a heavenly conversation illustrating the earth. A bringht splendour which is not seen in men only but even in women also &c. The heavens sparkle not with so many different stars, as Egypt is distinguished with inn merable habitations of monks and religious virgins &c.  
have patience, I beseech you, till I disclose unto you, and set before your eyes to the life, the lives of monks and crucified persons, which you do ordinarily judge the most irksome and disagreeable while it is indeed far more pleasant and delightful, then that which is esteemed the most delicate, soft, and delicious. And I will take no other than yourselves to witness, who sometimes in your dangers wish for death, lest you should fall into calamities and miseries, truly and from your hearts terming themhappie who reside in mountains and dens, who lead single lives, and are not engaged in affairs &c. They flying public places, towns and tumults, chused rather to pass their time, in mountains, where they have nothing common with those secular affairs; where they have no trouble with any human thing, no sorrow, no grief, no anxious cares, no perils, no ambushes, no envy, no dishonest love, nor any of those miseries, but meditate already, and aforehand, what belongs to the kingdom to come.  
The same Age. S. Augustine. Who knows not that the multitudes of Christian people, who keep an extreme continency, do daily more and more spread themselves all over the world, but principally in the East, and in Egypt, which is a thing which you cannot be ignorant of? I will say nothing of those whom I have mentioned a little above, who being wholly sequestered from the sight of men, inhabit most desert places, contenting themselves with bread alone, which is brought them at certain times, and water; where they enjoy heavenly conferences with God, to whom they wholly adhere with purity of heart, being most happy in the contemplation of his beauty, which can only be seen by the purified minds of saints. I will not, I say, speak of those, because some are of opinion, that they have but too much abandonned human affairs, while they understand not, how much their minds, may advantage us by their prayers, as their lives also by their example. If those others seem to pass our abilities, who will not admire preach and praise those who having contemned and cast of the allurements of the world, and being gathered together in a most chaste and holy common life, pass their years together in prayer and reading, being neither puffed up with pride, nor wax tu bulent by stubborn adhearance to their own sense, nor eaten up with envy, but are modest, bashful, peaceable, offering to God (by whose mercy they merited to obtain all these virtues) a life full of concord, and wholly attentive to his service, which is a most grateful present to his divine majesty.  
And this is the life of women too, who serve God with solicitude and chastity, and living at a distance from men, as far as decency requires, they are only united to them, by charity, and the imitation of their virtue. Noah young people come near them, nor even aged persons neither, of what gravity and approved life soever they be, save only to the out-gate to bring them their necessaries.  
They that vow virginity to God, how ever they are in a higher degree of honour and sanctity in the Church of God, are not for all that deprived of marriage, since they together with the whole Church, belong to the marriage where Jesus Christ is the bridegroom.  
Run on therefore, O you saints of God, young men vnd maids, men and women, bachelor and unmarried people, hold out perseverantly to the end. Praise our Lord more sweetly, whom you think of more frequently; hope in him more happily, whom you serve more instantly; love him more ardently, whom you please more attentively. Expect our Lord coming from the marriages with gird loins, and burning lamps. You shall bring with you a new Canticle to the marriage of the lamb, which you shall sing n i'th' your harps. Not such an one as the whole earth sings, to which is said, let all the earth sing a Canticle to our Lord but such an one as none but yourselves shall be able to sing. For so was it seen in the Apocalips by one that was beloved of the lamb, by special privilege, above the rest, who was accustomed to repose in his bosom, and thence drunk, and delivered, heavenly wonders of the word of God. He saw you one hundred forty four thousand holy Harpers, all of an vuspotted virginity in body, and of an twiolable truth in heart. And because you follow the lamb wheresoever he goes, he wrote of you. Whither do we think this lamb goes? Into what pastures and meadows? where I believe the grass is heavenly delights, not the vane delights of this world, which are frantic lies: nor such delights neither, as others which are not virgins shall enjoy, even in the kingdom of heaven, but delights formally distinguished from all those others, delights of the virgins of Christ, in Christ, with Christ, after Christ, by Christ, for Christ, in a word, the proper and peculiar delights of the virgins of Christ. And not those of sich as are not virgins, though otherwise of Christ. For others have other joys, but none have the like. Spring on into those joys, follow the lamb, for his flesh too was virgin flesh.  
S. Gregory the great, speaking of monastical 
In the 6 Age.  persons, adorns them with the great prerogative of sitting judges of the world with Christ, saying: There are others which are not judged, but reign, who also by the perfections of their virtues, outrun the commandments of the Law: who are not one lie content to comply with what the Law commands to all in generalt, but spurred on wit a more generous desire, strive to perform morthen they had heard by the general commandments. To such it is said by the mouth of Christ, you that have forsaken all things, and followed me, when the son of man shall be s●tt in the seat of his majesty, you, I say, shall also be seated upon twelve Thrones; to judge the twelve Tribes of Israel; It is of them too, that the prophet saith: our Lord will come to judgement with the Ancients of his people. And Solomon speaking of the spouse of the holy Church, Her husband is honoured in the Gates, when he is set with the senators of the earth. Wherefore it is they who are not judged at the last judgement, but reign, because they too come in quality of judges together with their creator. And the reason is, because forsaking all things, they executed more by a prompt devotion, than they heard commanded in general. And in very deed, it was by a special command, that that was said to a small number of the more perfect; & not generally to all, which the rich youmg man heard, go and sell the things, which thou hast, give ro the poor, and thou shalt have a treasure in heaven, come, and follow me.     

THE IV. REFLECTION.  
Of the fruits of monastical life.  

THE I. paragraph.  
Madam, believe the works, was the maxim of a wise man: and that other of wisdom itself ex fructibus eorum cognoscet is eos, comes home to the same thing. To this sure trial I am here to invite your prudence. Let not your more impartial judgement be so much swayed by what they say, or even what we say, but by what our Lord saith: you shall know them by their fruits. What they say (to wit our enemies, as your Honour has the goodness to tell us) we shall hereafter, with justice protest against, as foul calumnies: & however we can scarce hope, that what we say, should pass for payment; yet sure we are, that what our works say, aught to be the wise man's satisfaction. Please then to know monastical life, and livers, by their fruits.  
And may not we say to that effect without fearing to meet with any specious contradiction, that monasteries have produced such multitudes of ripe fruits, fruits I say of piety, of learning, of conversions of nations, that had not our prodigal slanderers loved empty husks better than the pure, & solid bread of their father's house from which they fled, they had found delightful variety enough to have fed their thoughts upon. But as S. Augustine could tell the world 12. hundred years ago. It is no wonder that they hate the name monk or unity, who have cut themselves from the unity of the Church. And that the name of monk, stands in their way, since they will not live together with their brethren, but by following Donatus &c. quit Jesus Christ.  
What a large field would a learned pen have to labour in, and what pen so learned as would not even be oppressed, should it undertake to point out the fruits of piety which have sprung from the Alumnuses of monastical life? Sure I am it is a work so far out speaking my small ability, that I ch●fe rather timely to strike sail, then to give into so vast an Ocean. I will therefore say nothing of those huge fires of devotion, which our Basiles, Hieromes, Augustine's, Benet's, Gregory's, and thousands more of their disciples (Even to this day well known to the whole world) left behind them to inflame Christian hearts.  
Nor will I adventure to relate what great lights and ornaments monastical life brought out in later ages, as Aquinases, Bonaventures', Albertus Magnuses, Bernard's, & multitudes more whose learned monuments the whole world venerates, and admires, till this day. Nor finally attempt the particularising of those monastical persons who have either been blessed authors, or instruments, of the conversion of a great part of this known world, & even of almost all the new (which none can question) to the faith of Christ. I will only confine my discourse, to our own little world, together with some near neighbouring nations.  
Madame, What do we own of Christian religion, which we must not originally ascribe unto them? What of piety, wherein their sacred cells had not a great part? What of learning divine and human, whereof their schools may not justly challenge the deepest share? What of ancient history whereof they were not the chief and almost only authors? Was the light of Christ his benignity and humanity to shine to those that sat in darkness and in the shadow of death, even to us shut out from the world? God's providence makes use of one of those for the work, who in the acts 4. had but one heart and one soul, to plant at once in the heart of our Land, as well Christianity, as fraternity, and to teach us how good and pleasant a thing it is for brothers to live in unity and community, I mean that famous Decurio S. Joseph of Arimathea, who had the honour, and happiness to bury our Blessed saviour accompaigned with cleaven other saints, begun that renowned Abbey of Glostenburie, that Mother of Monasteries, and saints.  
Was that timely light obscured or extinguished? two monastical persons, to wit Phaganus and derwianus, monks, are sent from Rome to rekindle and restore it, at king Lucius instance to Pope Elutherius.  
Doth religion in England for a second or third time fall into decay? Rome, in S. Gregory the Great his person, comes in to our aid: and Religious persons are made the instruments of our happiness, to wit S. Augustine and his companions.  
And was not scolland and Ireland made happy by the like means. Rome sent, and monks were the men, and by those holy workmen, Patrick, Palladius &c. the blessed work of the conversion of those two Nations was accomplished.  
Noah less can be ascribed to them, in point of devotion and piety. For who ever so largely contributed to it, and made themselves so manifestly known by their fruits? Witness S. Anselm's treatises of piety, hilton's Scala perfectionis, that unparelled piece, Tauleres, Harpius, Susos, Ruisbrochius, and Thomas a Kempis, all their admirable works. All monastical persons, or monks (for I take the word in its latitude as it is extended to all religious persons) and our near neighbours, in or about the skirts of Germany. What is more divinely inflaming then those of S. Anselm's? What more solidly and Christianly perfect then that and many other pieces of Hilton? what more sublimely mystical than those of Taulere, Harphius, Suso, Ruisbroke. What more full than that of Maubornus? What more heavenly simple and more advantageously coming home to every one's use, than Kempis his works? They afford honey and milk to the least children, and yet prove solid food to the most manly appetite. As many lines, as many pious sentences; & as many sentences as many fiery darts to pierce the most hardened heart. Should I endeavour highly to commend them, I should not much fear to offend any, since the worlds iudgmenthath long ago past upon them, and given them to be the best of spiritual books; and withal, being in every ones hands, they speak the language of heaven more profitably for themselves, by their effects. Thus much in short, according to my purpose, to give a small taste of the delicious fruits of monastical piety, which would yet have been much better proved by their lives then by their lines, could they have been of so large extent, and perpetuity. Now to fruits of Monastikes learning; which, as I humbly confess to your Lasp passes my abilities, as being shut up in Latin, wherein my knowledge it but slender, and therefore I had recouse to an honest friend, who took the pains to bestow upon us what follows.  
Mr however I must confesse you have made no happy choice, in addressing yourself to a man who hath spent the least part of his time in histories, and who, when he is taken at the best, passes for nothing among men of learning: yet being called upon by Mrs du Vergers, who is known to be a lover of learning, and a very vertuoso in antiquities, beyond the rate of a woman: and that too, in order to a noble person whose abilities belies her sex, to furnish her with better characters of Monastical life, than it seems she had formerly met with, I should judge it a crime to suffer the truth of a fact lie a-bleeding, for want of contributing some few hours of my time to make jome of our Latin authors speak english in that behalf. And indeed what is not offered to one in that kind by our English historians, both friends and enemies vt inimici eorum, sintiudices, to make ourverie enemies our judges. And what is not willingly acknowledged by foreign nations, who have fed, and to this day do feed of the fruits of it with singular approbation. Certainly if I sparingly pay any expectation in this behalse, it is plenty that makes me poor, there being no nation under heaven (I think I may confidently affirm it) that more flourished in this behalf, or afforded a more ample subject of praise? where Monasteries were not so much free schools of some, as universities of all kind of learning. Where monks were no less angels in their cells, than Masters and Apostles at home and abroad when charity called.  
To begin then to comply with your religious desires: was it not a thing worthy of admiration, that one monk (venerable Bede I mean) borne, and brought up, in the very skirts, and remotest corner, of this little world of ours, shut out from the greater world, should have come to such a height of all kind of knowledge, that Sixtus Senensis, and possevine should leave this famous testimony of him, saying: he was excellent in all kind of discipline, being skilful in the Greek and latinc tongues; being a poet, a rhetorician, Histriographer, Astromomer, Arithmetician, Chroniologer, Cosmographer, Philosopher, divine, and that so admirable an one, in that time, that it grew into a proverb among the more knowing of that Age, that a man borne in the remotest corner of the world, out stripped the whole world besides in wit &c.  
And Baleus, who is known to be no great friend to monastical life, adds yet to the former testimony, and saith: he was esteemed by many to excel Gregory the Great, by reason of his exact knowledge in the Greek and Latin tongues. there's nothing in all antiquity worth the reading, which we meet not with in him, in their due places. Had he lived in Hieromes, Augustine's, and Chrysostom's Age, I am confident he might have entered into comparison with them. He put out many works replenished with all kind of learning.  
The like testimonies might be brought from Baronius, Bellarmine, the Magdeburgians, fox, Camden, Cooper and many others, were it not to abuse the reader's patience. Wherefore leaving these testimonies of words, I will rather pass over to his own works which give yet a better testimony for him, and for the singular fruits of monastical life. This great and venerable light then, did not only illustrate his own monastery, and all that utmost corner of the world, but even all England, with his admirable learning and piety. Nor were yet those glorious talents of his, buried within the too narrow compass of that island, but even passed the Sea, and were distributed to France and Italy. For he made and sent out his learned schoollers to instruct them both. Witness that most famous university (Paris I mean) of the whole world, which drew its Origine from them. And the university of Pavia in Italy, which acknowledgeth the same authors. To wit Charles the Great, at the instance of his delicious Master Alcuine, one of S. Bede's scholars (as that most renowned Emperor was wont to style him) pleased to erect the university of Paris under his direction. Whereupon he sent into England for some of his chief scholars, by name, John Scot, Glaude, and Clement, whom he constituted the first Masters there, to instruct the children of the gentry, and prime nobility of all France, & to season them in piety, faith, religion, good manners, & every best kind of literature. So that whatsoever the French have subtle in philosophy; of gentile and civil in their comportement; and solid in divinity, and matter of faith, they owe it to the English, and particularly to this delicious Master of one of the greatest Emperors that ever the world knew, Alcuine, together with his forenamed companions, and Disciples.  
Further what glory did not redound to monastical life, and to all our nation, in the person of Alexander Hallensis, who had the honour to be master, to two of the greatest Masters (and they monks two) that ever the Church of God had in school divinity, to wit Thomas Aquinas, that angel of the school, and S. Bonaventure.  
And who doth not hear the names of those other great heroes of learning and piety, & unparelled ornaments of monastical discipline with a kind of astonishment. I mean Aldelmus, Scotus, Occam, Holcot, Bacon, Weldensis, Bridlingtonus, capgravius, Richardus Victorinus, Ealredus, with whole troops of illustrious writers to the number of 700. and odd, out of each of their orders, to wit Augustinian Benedictian, Carmelite, Cistercian, Dominicane and Franciscan. Whereof some were continually employed in writing & teaching, and became the admired ornaments of both universities, as the learned monuments they have left behind them, are to this day the richest gems of their Libraries, and the chief or only rarities which delightfully draw strangers out of other nations to behold them with veneration. Where doubtless they ●onder to find more commentaries upon divinity (and for the most part by monastical persons) of the same nation in this little world of ours, than haply they find in all the world besides: one hundred and sixty famous school men (as Pits is my warrant) having written upon the sum of diviothers, (the light of whose singular learning and the odour of whose virtuous life could not be contained within the walls of a monastery) were called by charity and sent out of their cells by obedience, and placed upon the Candle stick that they might give light to the whole house of God. Hence the forenamed Pitts gives us a Catalogue of 220. Archbishopps and Bishops famous for learning and sanctity, whereof the greatest number were monastical persons, together with such as had drunk wisdom from their religious fountains. This is a truth which needs no proof, it being avouched by all our English Historians, as well by adversaries as friends. Howbeit those holy monks were not so much invited to leave their celles as to change them: nor to forsake their Monasteries, which Were removed from the world, as called to more famous ones, cathedral Monasteries, to serve the world and charitably to communicate to it the blessed store which they had treasured up in their solitude, following the order which S. Gregory gave to Candidus Bishop, willing him in the time of want of parish priests, to visit the Monasteries in his Diocese, and take such monks as were worthy to be made priests out of their orders and Monasteries, and make them Parish priests. And that of S. Jerome so live in the monastery that thou mayst deserve to be a Priest: learn a long time that thou mayst teach afterwards &c. since according to S. Augustine, a good monk doth scarce at length prove a good clergy man. So high a rate puts he upon that state of life, which ought not only to endeavour each one's salvation in particular, but that of others, the gaining of souls being truly, and properly an apostolical employment, which issued immediately from Christ; as he himself issuing from his heavenly father, was sent for no other end. As my living father sent me so I send you: and therefore going out into the universal world, preach the gospel to all creatures &c.  
But our famous, fruitful, and holy monastical seminaries, had not only well ordered troops enough to people our Bishopes seas, & to fight against vice in our own Land, which Berinus perfected at home with huge success; and Egbertus in Scolland, but afforded also plentiful reserves, to make head against paganism & to plant the faith of Christ in foreign Nations. There are yet Wilfredes. Willibrords, Suibertes and Bonifaciuses with many holy companions left at home, to be sent abroad in apostolical mission, to convert extern and adjacent neighbours. To these do a great part of Germany, Holland, Zealand, Saxony, friesland and others, owe the happy beginings of their Christianity.  
In Germany Boniface laboured for the space of 30. years so successfully, that, witness Gregory the third, he baptised one hundred thousand of them, converting withal, Franconia, Noricum, Bavaria, Turingia, Hassia, some part of Saxony, Dacia, Slavonia, and Fresia. And thece deservedly had the title of the Apostle of Germany.  
S. Suibert preached the word of God to all the country round about Mastricht, to Holland, Lorraine, Denmark, Westphalia, Saxony, and in a more peculiar manner purchased the Apostle ship thereof. And this not without huge labours, and prodigious miracles, which were crowned with admirable success, and a happy accomplishment.  
Wilfride won the other Saxons from idolatry, and instructed and baptised many thousands of them leaving the work to be completed by willebrord &c.  
And finally by the labours of S. Willibrord, Frise, the nearer Saxony, Wesphalia, Guelderland, Clivia, Juliers', Holland, Zelande, were all converted to the faith of Christ. By these christian and apostolical fruits, let monastical life be known, and live in eternal memory.  
But while these great things were happily performed abroad, by 4. holy monks of S. Benet's order, what was done at home? Marry while these were converting infidels to the faith, the holy Bishops with their holy monks at home, are labouring to improve the faithful. While these feed their tender catecumen with milk, they, (the Bishops &c.) confirm the stronger sort with more solid food. Finally while these reconcile sinners, they make and canonize saints. (as We shall see hereafter) so that to speak with Venerable Bede. In those days, the whole solicitude that those dotors had, was to serve God, not the world: their only care, to nourrish the soul, not the belly. Hence it was that the habit of religion was as had in great veneration at that time. In so much that whersocuer any clergy man or monk chanced to come, he was received by all with much joy, as a servant of God; yea if they happened to meet him going abroad, the people flocked to him, and bowing down their heads, they were overjoyed either to receive the sign of the cross from his hand, or a Benediction from his mouth.  
Would you rather have the assurance of their good employment from a mouth less subject to suspicion. Take it then from Spelman, who is as faithful in relating antiquity, as little studious of Catholic advantages in it. The clergy, saith he, was 
In his 〈◊〉 at Epist. to the counsels & c  pious and diligent in frequent fasts, prayers and divine worship (according to their manner) but in alms deeds, and works of charity, and in the advancement of the Church of God, it was in very decde wonderfully illustrious.  
Truly, goes he on, a little after, all the clergy was in a igh esteem of honour both with the common people, the nobility, and the English Saxon Kings themselves, which too, they enjoyed not upon a title at preasure, but it was even confirmed upon them by the laws The priest that celebrated at the Altar was equal to the Lord of the Village, held in the same teneur with him, and had the like honour done to him. The Abbot, or chief governor of the monastery, was principal among the Barons: as the Bishop was also amongst the chief Countess, who enjoyed a whole county, and the committements thereto belonging. The archbishop was above a Duke, or peer, or governor of a most ample province, which contained many counties &c. To wit the Kings heartily loved, and looked upon, the whole clergy with a gracious countenance, and always chused out of it the first of his privy council, and the chief Minister of state for in those Ages the keys of learning and knowledge was only in their hands, and so it come to pass, that the priests mouth was the people's oracle; and the mouth of the Bishop, the Oracle of the King, and common wealth. The Bishop therefore sat in the first place in all the assizes, sessions, and Courts of the kingdom: in the King's palace with the peers of the Land: in the Counties, together with the Count and justice of peace of the county. In the vicounty, with the viscount: in the hundred with the Lord of the Hun dread: in such sort that the one sword mutually helped the other in promoting justice, and nothing was done without the priests advise, who was, as it were, the balance to the ship.  
To these let us add the noble testimony of the great Baronius, saying with a kind of astonishment: so great was the fervent zeal of the primitive Church of England to holy religion, that by the multitudes of monks, who applied themselves to the study of divine philosophy, the whole island was replenished with Monasteries, wherein the very Kings (who had shown themselves Lions in wars) became presently most mild lambs, enclosed with in the walls of a sacred solitude; whence we may gather from the judgement of those Kings, that what was averred of old, by most holy, religious, and prudent persons, was most true, to wit, that monastical life ought to be preferred before the life of a King, since many of them, as is evident by our best historians, being exceedingly renowned for their great prudence; illustriously glorious in the world, and flowing with riches, did yet out of the esteem they had, that monastical life was a greater good, undervaluing all those in comparison of this, they quite abandoned those, and made choice of this by preference.  
Hear Spelman again, however an adversary, in this behalf. If we descend to Kings of following Ages, who will not stand amazed at the admirable piety, the incredible fervour, the incomparable almsdeeds, the multitudes of their works of mercy, their excessive bounty and liberality heaped upon the Ministers of God, and their stupendious and magnificent profusion, in building, adorning and enriching Churches. They count upon about 30. Kings and Queens, within the space of two hundred years, who casting of the the pomp and splendourof an earthly kingdom to take the kingdom of heaven by a holy violence, betook themselves to a religious solitude, to wit 15. Kings (or more) became monks, or pilgrims to Rome: 14. Queen's nuns: and twelve Kings suffered martyrdom by infidels, and ten more canonised for their wonderful sanctity. So that one saith: It was a wonder in those days to see a King who was not a saint: and another in his chronicle affirms, that he found more Kings saints in Ingland, then in any other province of the whole world, how populous soever. I pass over the great multitude of the royal issue to speak of Kings alone.  
Yet what he passes over, who was tied to the laws of an Epistle, others make it their business to prosecute at large, and to put down their names & number; their 
F. Watthewes in his Marty rologe.  professions, lives, and sanctity, numbering up 25. (besides 14. or 15. more of the blood royal) who of sons and daughters of Kings, became humble Monks and nuns, & the most of them famous saints. Adding withal to his number of Religious Queens, seven more to make up 21. Might not then Baronius affirm of the Church of England in those days, that it was, a paradise of our Lord abounding with the lilies of holy virgins, and the violets of the multitudes of holy monks?  
Thus to comply with the brevity you prescribe me, have I rather heaped together, then exposed the glories of our Nation sprung from our English Monasteries, those blessed and and fruitful nurseries of God's Church. I have reduced, I say, great things (were they set out to show) into a little map, which as it brings the advantage of making many & vast objects, obvious to be discovered with one cast of an eye: so brings it this disadvantage, that they appear not in their true light, luster, and bulk, but incomparably less than nature, less than what indeed they are, whereas particulars (had they not been too long for this design) were fitter to strike the senses more lively, and to feed the eyes and heart with far more delight and satis faction. For the rest, my knowing friend, if the little I have said fall short of your expectation, I assure you, you may well pardon me, since I even starved myself, to please you, out of a friendly fear I conceived, that the too much I might have said, should have passed your desire, and oppressed you with plenty; Otherwise, what glorious particulars might not have been easily produced? what prodigies might not have been said of that Land of God: that first Land of saints in England; that beginning and fountain of all Religion in England: that tomb of saints, that mother of saints: whereby England is rightly styled the parent or Mother monastery of all Europe. As the theatre of greater Britain stiles●●.  
Thus far goes my friend, madam, in the behalf of the singular fruits of monastical life, where your honour will observe, his greatest pain was rather to crude up a most plentiful harvest into a little space, then to expose it to a full and satisfactory view. And yet, happily, taken even at that disadvantage, it appears more than any equal proportion of all the Christian world besides is able to paralelle. And now, madam, laying by, as it were, the advantages which monastical life justly draws from antiquity, authority of fathers, and the ripe fruits it brings forth, let's try whether reason alone may not prove prevalent enough to make it appear superlatively laudable, and free it from the prejudices it is made lie under.    

THE V. REFLECTION.  
The excellency of monastical life made good by Reason.  
Madam, If in what state of life soever we live, this transitori life, is only lent us by following the way of truth, to attain to essential and per manent life, or life everlasting; by follow ing the ways of truth, which is the end c man's creation, and every thing is perfected by attaining to its last end, which none can attain to but by the guidance of Truth, and walking in the ways which it chiefly points out. Certainly it seems consequent enough to me, to give pre-eminence of excellency, to that course of life, be it which it will, which of its own nature, sticks closest to the ways which Truth marks out, or, which is the same thing, that makes best use of life to arrive at the end for which it was given.  
Now whereas all the Rules that Truth ever delivered, even all the law and the Prophets, are by that truth reduced to one, according to that of the Apostle, the fullness of the law is love, it follows evidently, that that kind of life is most excellent, which most conduceth to love, and puts love and charity into a most absolute and sovereign reign, since that alone comprises all the Rules or ways which Truth ever taught.  
And indeed, Charities blessed and sweet reign, would be always peaceable, settled, and sovereign, did not cupidity, her corrival to man's heart, disturb her peace, and take off from her sovereignty. That life then which of its own nature, and by her holy practices most curbs and takes off from cupidity, adds most to charity; and consequently, is the best and most excellent kind of life, as being most happily employed by advancing the reign of charity, to arrive at the end for which life was lent.  
But whereas it is not by one single cupidity that charity's reign is laid at, but by innumerable multitudes which make their assaults under three colours, concupiscence of the flesh, concupiscence of the eyes, and pride of life, that kind of life must needs be most excellent, which makes it its whole business, to study and endeavour the total ruin of cupidity; which Were it once entirely subdued, charity would so sovereignly reign in man's heart, that he would be restored to a near resemblance of that happy state wherein man was created.  
Now what life is it, if not monastical life, which of its own nature, most absolutely follows the ways delivered by truth, wholly to adhere to God, which is done by charity but monastical life? What life doth most remove the impediments by which the growth and reign of charity is hindered and disturbed, but monastical life? what life doth so totaly sacrifice itself up to God, as monastical life? Let's examine the truth of each particular. What were the ways which Truth marked out by his own example, but abjection, humiliation poverty, chastity, and obedience? To which also he continually exhorted by his word, saying: He that hateth not his Father, and Mother, and wife, and children, and brothers, and sisters, yea, and his own life besides, he cannot be my disciple, &c. Again, he that doth not renounce all that he possesses, cannot be my Disciple. And what life doth so formally and absolutely lead to, and express this example and doctrine, as monastical life, which is indeed no other thing, than a state and profession, of subjection and obedience, with a kind of professed hatred against all that is dear in nature, an open war against flesh and blood, and a perfect dispossession and abandonment of all things.  
I know what I have been always taught that it is but the common obligation of all Christians to love God above all things: yea, and for his sake, in some circumstances to leave all things, together with life itself, since Truth itself assures us, that he who loves life better than him, is not worthy of him. I know it was not said to religious persons alone, by our sweet saviour, but to all the world: He that doth not renounce all that he possesses cannot be my Disciple: I know what the great Apostle delivered generally to all men: That they that have wives, should be as though they had them not, and they that weep, 
Cor. 1.7.29.  as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy as though they possessed not: and they that use this world, as though they used it not. Yet are all these passages to be understood with a grain of salt, not in an absolute rigour, as words intimating and exhorting to a decent moderation to be used in them without to much engagement, not putting an injunction of an entire forsaking & abandonement of them: a renountiation in the resolution & preparation of the mind, not in act: in affection not in effect; save only in such coniunctures, as either they or God is to be left. Whereas monastical life actually and indeed forsakes all, not leaving her professors any thing at all in propriety, at any time, in any coniuncture. How far are her Alumnuses from the inordinate use or abuseof wives, when the lawful use of them, or even the power to have them is quite taken from them; they remaining like to the angels of God &c.  
And how truly do they use the world as though they used it not, who fly from it, and shuts it out from them? To wit, they have heard from S. John, and given credit to him, that all that the world can brag of, is but the concupiscence of the flesh, the concupiscence of the eyes, and pride of life: pleasures, riches honours, and all those they know to be the treacherous rebels which cupidity employs to raise up the city of Babylon, even to the contempt of God. And against these they proclaim and vow a holy war, which is to laste as long as life lasteth. Not that only which all Christians are bound to fight; by fasting, to subdue the concupiscence of the flesh, or carnal pleasures: By alms deeds to quench the inordinate thirst of riches: and by prayer to vanquish the swelling desires of honours and pride of life. But by a more admirable and resolute one turning themselves quite naked, that the enemy may have no hints to catch hold of. Doth (may they seem to say) concupiscence of the flesh attempt upon the love I owe to my Lord, by dividing the bed of my heart, which is but too too narrow for him alone, upon the diversity of lovely objects, which may indeed allure and illude, but never sociate it? But this is an injury to my Spouse, a disloyalty to the Lord I resolve to love alone: I will not only then chastise that wanton, (which may be subject to love, or to be loved, where I like not) & bring it into servitude following the Apostles practise; but according to his counsel too, I will cut of all pretention to any commerce in that kind, by the vow of chastity.  
Doth the love of base lucre, strive to steal away my heart to the insatiable pursuit of those starving riches, which never mount to so great heaps but that my incensed desires rise to greater, waxing still less happy, by how much I possess more of that which I esteem my felicity? voluntary poverty shall quench that unnatural thirst, which plenty could not; in want will I find that satisfaction, which abundance could never afford. I will not only by the help of alms deeds endeavour from time to time to allay those hydropical humours, but by relinquishing all at once, that I either have, or may hope for, I will dry up the source of those afflicting desires, which make me equally want that which I have, and that which I have not: so that having nothing, with the world, I may possess all, with the richly poor Apostle.  
Finally doth the restless prosecution of the empty fumes of honour, that consumption of the brains, to find still more and more access to new dignities; that gaping after, and graspingat, and leaning upon the vanishing winds of other men's mouths, which blow both hot and cold in a moment, hinder me from paying the tribute of all honour, and glory, to my Lord, to Whom it is wholly due? To tread down that empty vanity, I will not only send up the incense of my prayers to God, but by obedience cast myself down at the feet of another, to whom I otherwise I owe it not, to live at his disposition, and discretion, upon free choice: to have the actions of my life directed by his impartial hand, not misled by self flattery; and to have the restless sallies of my mind kept in by his care, and prudence, from galding abroad after vanities, deluding lies, and afflictions of Spirit.  
In a word, all that I have, (and it is as much as ever man stood possessed of) is goods of fortune, goods of body, and goods of mind; all which I freely offer up in Holocaust to the good Donor, without reserve, or clause of redemption, to live ever after as one dead to the world.  
All this, madam, is no more than the prescript of monastical life; this is that she inioynes, and imposes upon all her forter-childrens indifferently. If any perish because they follow it not, let them not father the fault upon the good physician who prescribed life; nor put aspersions upon the sovereign receipts, which never fail of wished effects, where it finds obedient patients. Her generous renouncing of all, to follow naked Christ naked, is truly evangelical. Her humble obedience is worthily preferred before a sacrifice. Her community of purses, and unity of hearts, is evidently apostolical. Her continual praying & singing psalms before the Throne of God, and purity of body and mind, is noelesse, according to the ancient Fathers phrayse, then angelical, or, in a corruptible body, a work of incorruption. Ought all these fair ornaments and advantages to be besmeered by the personal crimes of some few transgressors? Must a little chaff prejudicate the plentiful store of pure wheat laid up in Christ's grenaries? This is but, as S. Augustine observed in his time, to sit, and spy upon other men's lives, yea to catch and carp at what is most deformed therein; and if some Bishop, or clergy man monk or Nun chance to fail, to make it their business to insult, and triumph, earnestly endeavouring to have all the rest be conceived to be persons of the same alloy. While yet even they, neither reject their wives, nor accuse their Mother, though some married woman should happen to be overtaken in adultery.  
Madame, if this were all that our adversaries aimed at, to find some monastical persons as black as their neighbours: should you have discourse with some of the most religious monks, they would have humility enough to give more, than such adversaries could easily prove.  
That how holy soever their profession is, they meet with many profane and unsanctified subjects.  
That notwithstanding they are sequestered from the world, and have the most of their conversation in heaven, yet they bear mortal bodies about with them, which weigh down the soul.  
That though they have put in, and ride in the safest harbour that this malignant world can afford, yet find they not themselves secure, since many have suffered shipwreck, even in the haven.  
That, happily, they humbly confess with S. Augustine, that as they never found any better than such as profit and make progress in Monasteries, so never found they any worse than such as live not according to their holy profession, the corruption of the best proving always the worst.  
Noah, madam, there is none among us so impudently proud, as to sanctify all our Cellites. None strives so to blanch them, as to leave no spot in them? who dares affirm he is not a sinner, will not fail to be found a liar. But we rather all, humbly; that is truly; that is Christianly, confess with S. Augustine, that how watchful soever the discipline of his house may be, yet he is a man, and lived among men, nor dare he arrogate to himself that his house is better the noah's arch, where amongst eight persons one was found a reprobate. Or better than Abraham's family, where it was said, cast out the handmaid, and her son. Or better than the house of Isaac, to whom it was said touching his twins: I have loved Jacob, but have hated Esau. Or better than the house of the said lacob, where the son incestuously defiled his father's bed. Or better than David's own family, whose son committed incest with his own sister: and where his other son proved a rebel against his fathers so great and holy graciousness to him. Or better than Paul's cohabitation, who, had they been all good among whom he lived, had never said: wars abroad, and fears at home: nor Would he speaking of Timothy's sanctity and faith have said: I have none that hath a brotherly care of you: because every one seeks their own, not what belongs to Jesus-christ. Or better than Jesus-christs' own society, wherein eleven that were good, tolerated the perfidous thief Judas. Or better, finally, than heaven, whence the angels fell. For in simplicity of heart I confess unto your charity, in the presence of our Lord God, who is the witness of my heart, that since I first began to be the servant of God, as in my experience, I have hardly met with any better, than they that made progress in Monasteries, so have I not experienced Worse than such as fell in Monasteries. So that I have conceived that of the Apocalips (let the just wax more just, and the filthy more fill thy) related to this. For the rest, though we are contristated by the corruption and filth of some few: yet are we comforted in many who are great ornaments. Do not then, in regard of the lees, `which offend your eyes, detest the press, whence our Lords sellars are replenished with the fruitful store of oil which affords a most clear and pure light.   

A SHORT REPLY TO the objections.  

THE I. objection.  
Like drones they suck up the honey, they never took the pains to gather.  

THE VI. REFLECTION.  
Madam, if you have plea sed to take the pains to peruse the premises, you will have seen these light objections vanish away, as darkness disappears upon the approach of light; and apprehend time misspent that might be employed in the particular refutation thereof. For what indeed are those barkers, but scritchowles compared to those eagles. And what are their objections, but such as might be equally cast upon the idle Minister, as well as the idle monk. (Must he, his wife and children be forced to perish, because however he preaches and prays, yet he takes not the pains to gather what he and they eat?)  
Nay even upon the Apostles themselves and apostolical practices of the primitive times, at whose feet the primitive Christians put down the prices of their possessions without their labour. Must they too be termed drones because they sucked up that honey which they never took the pains to gather? Or rather must not the apostolical Oracle be found proof against these ungrounded allegations. Know you not that they which work in the holy place eat the things which are of the holy place: and they that serve the Altar participate with the Altar? so also our Lord ordained for them that preach the gospel, to live of the gospel. So true it is, that they that neither set, nor sow, nor reap, may have a good title to a livoly hood. Or else not only the Lord Abbot, and abbess; but even the Lord Count, and Countess, were either to practise a lesson they never learned, to steal, or to starve.    

THE II. objection.  
They are an idle lazy, and unprofitable people.  

THE VII. REFLECTION.  
Madam, were this as absolutely proved by those calumniators, as it is absolutely denied by those that are concerned, as being rashly throw en out, not accompanied with any proof or truth, yet what just censure could that fasten upon a profession so ancient, so holy, so innocent, as you have seen monastical life described; of which yet your honour undertook to speak, not of monastical livers? Ought the idleness of Christians to stain the holiness of Chistianitie? Must faith suffer because the faithful prove loiterers and truands? Must the gospel be sandaled because its professors practise it not? I dare well appeal and stand to your honour's judgement in this behalf. You are too knowing not to see the injustice of such a proceeding: Too noble, and good, and just not to pronounce accordingly. But, madam, the assertion is rash and impudent, and contains no truth in it, as to those monastical livers, who live according to the prescript of monastical life who ever were since Christ, and are still till this day, in great multitudes. Let not then the mixture of some chaff make us miskenne, or undervalue the good wheato. And please for a full solution to look back into the 4. Reflection.    

THE III. objection.  
They go not to wars to adventure their lives.  

THE IX. REFLECTION.  
THIS objection comes on with so martial a face, that it might seem absolutely to bear down all the poor monks before it. Whence we cannot suspect that it comes, with many others, out of Luther's or Caluines' tents, who were as willing to sleep in a whole skin, as any the most fearful monk or Nun of them all. This must certainly be the exception: of some gallant who judged nothing worthy of men, but being enrolled under Mars his colours, leaving no place for feminne merit; and upon that score spent so much of his time in the field, that he never took leisure to look home, and see what was behooveful there. Where he should have found the grave senators in their gowns, not unnecessarily employed in ordering his marches, motions, and attempts; and concluding that the sword ought to give place to the gown, Cedant arma togis: and that wars prove fruitless abroad, if they be not guided by counsel taken at home. How, madam, must the Priest needs now, as of old, imbrue his hands in a bloody sacryfiee to pass without censure? Must the poor friar needs sell his frock to buy a sword, or else pass for a coward, or an unprofitable servant? Must men of all professions run to the wars, or have war made against their possession? Well dare I pawn my credit upon it, this never got into your Olio with any great approbation from your better judgement.    

THE IV. objection.  
And as for the women there are as many kept barren as would populate whole nations.  

THE X. REFLECTION.  
AS the last ingredient was too new and unmortified, so is this, too stale to do any grace to your dish. This is indeed as ancient as the old heretic Vigilantius and Jovinian, who seemed afraid in their time that mankind might have failed, forsooth, and yet thus mnay Ages after him, the world neither wants virgins, nor wives. What S. Augustine replied to them then, may now serve for our answer to the present objection, who spoke thus to virgins of his time: continue your course, run perseverantly that you may comprehend, and forciblely draw all that you can with you into the same course, as well by the good example of your life, as by your pious exhortations: and permit not yourselves to be diverted from that earnest endeavour, (whereby you excite many to follow your footsteps) by the clamours of vane fools, who say, how should mankind subsiste, if all were continent? as though, forsooth, this world were retarded for any other end then that the number of the elect might be accomplished, which being once accomplished, certes the world will presently have an end. And how happy were it if it might so end? Hear this holy saint speak again, in an Epis. which he wrote to Proba and Juliana, two noble windows congratulating with them at Demetriadis her receiving the holy veil of virginity. With confusion to those sons of the earth whose thoughts are so wholly buried therein, that they dream of nothing but plantations and populations: who is able to express in words, saith he, who can worthily set out, how incomparably much more fruitful and glorious it is that Christ hath had women, who were virgins of your blood, than men who were Consuls. For if it be found noble and illustrious, to have their Monumets in after times marked with the dignity of your names; how much greater, and more famous a thing is it, to outstripe those praises by the purity of body and soul? Let therefore that maid who is noble by birth, but more noble by sanctity, much more rejoice that by her marriage with her heavenly spouse she shall attain to a more illustrious place in heaven, then by marriage with a man to bring forth an illustrious child. For the Anician posterity hath made a more glorious choice, to bless that illustrious family of theirs by not knowing marriage, then to multiply it by bringing forth children; and remaining in flesh to imitate the life of the angels, then of their flesh still to be increasing the number of there serable mortals. It is a more fruitful and happy fertility, to have a great soul, than a great belly: to have a white heart, than a while milky breast: to bring out heaven by prayers, than earth out of our bowels. Enjoy in her, o my most worthily honoured Lady daughters, what you want in yourselves: may she the while persever to the end, by adhering to that marriage which hath no end. Let many maids imitate this Lady Mistress, being but of a mean condition follow this noble soul, being but abjectly high, this illustrious abject: let the virgins that aim at the Anician splendour and renown, espouse their sanctity. Whether they ever attain to that, though they prosecute it never so greedily, it is doubtful: but this, they presently have, if they fully desire it.  
Hear S. Ambrose, ho before him spoke to the same effect. If any conceinethar mankind is diminished by the Consecration of virgins, let them consider that where there are few virgins, there are fewer men, and where there is greater press after virginity, there also men are in greater number. Observe what a number of virgins the Church of Alexandria, Africa, and all the East, doth yearly consecrate. There are not so many men borne here, as there are virgins consecrated there. The 3. book of Virg. observe, madam, how these great servants of God, and faithful stewards differr from your deceitful purveyors. They appear carnal; these wholly spiritual. They have their eyes wholly turned upon the earth, these aim specially at God's interest: They are busy about peopling the earth, these to people heaven. They dehorte, these earnestly exhort to virginity, that angelical ornament of monastical life. If any be so blind as not to discern which of the two ought rather to be followed, I commend him to God's mercy, and leave him to his plantations: for certainly (to speak but sparingly) he is more fit to people earth then heaven. I leave the dead to bury the dead. While I take the boldness to look a little farther into your Olio.  

Calumnies objected.  
But their enemies say they are not only the covetous, but the greatest cheaters in the world: and all under the name for God's sake. For say they, they bring in ceremony for gain; in that they set all the mercies of God to sale; for what sins cannot be bought for money; as adultery, incest, murder, blasphemy, and sins past and present. As for whores they permit them to live loosely without punishment, and allot them streets and houses to increase their sins; in which they do authorise sin for a sum, for they pay tribute to the Church; and not only sins past, and present, but to come: as witness the years of jubilee. Besides the heads take upon them the power of damnation and salvation, as witness the excommunications and absolutions. And if not out and in of Hell, yet out and in of purgatory, which purgatory is a great revenue to them: yet they have a countenance for their covetousness, which is, that the offendant must have a true contrition or their sum of money will do them no good no more than a true contrition without the sum.      

THE XI. REFLECTION.  

THE I. paragraph.  
HERE, madam, provisions are brought so thick in upon you, that you have not leisure left to revew them, but all goes in topsy-turvy, hand over head (They say, they are covetous, cheaters, sellers of ceremonies, Marchands of God's mercies, brokers of adultery, incest, murder, blasphemy, past present to come, streets established to increase sin, & make money of it) And all this certainly without either election or approbation of yours. For here not monastical life only enters, of which you undertake to speak, but Catholic religion in general; not only the monk, but the Bishop also is got into the pottage, and they smell high, and change your dainty Olio into a confused Hodgpog, that I may not say, death is in the pot, with the prophet, mors est in olla.  
You please to tell us you had these corrupt provisions from our enemies, and We easily believe it without an oath, that they were enemies to us, and truth, and no friends to your Lad. to furnish you with such a rabble of stinking stuff, whose noble design was to have given a wholesome and grateful entertainment to all the world. They seem to throw stones about them, like mad blind men, hit where they will. They hurl calumnies about our ears as thick as hale, following, it should seem, that pernicious maxim. Calumniare fortiter, semper aliquid adhaerebit. Calumniate boldly somewhat will always stick: and indeed it is hard enough to claw of the dints of bold lies, cloaked in generalities, and conveyed from enemy's tongues to enemy's ears which lie but too open to the whisperings of such serpents. Marry were those bold assertors, put to the law of Talion, either to prove the imposed crime, or be liable to the punishment due to it, as all justice would have it, which presumes every one to be good, unless they be (not suspected, or accused, or slandered to be bad) convinced to be bad, we should need no apology at all, which I ingenuously confess in this case is a hard task, where we are to deal with negatives, which no man is bound, as indeed hardly any man is able (Save in some cases only) to make good.   

THE II. paragraph.  
AND how hard it is, madam, I appeal to your own judgement. We will suppose some base foul mouthed fellow, had gale enough to degorge upon all womankind in general, these impudent and false aspersions; that they were all nought, that they desyled their husband's beds, put their honours to sale, that their seeming devotion were cloaks of hypocrisy, that they farmed out their daughter's sins &c. Or that he should cast as much dirt upon the reputation of the consort or wife of some King, or Lord in particular, as here is cast upon the immaculate Spouse of the Lord and king of heaven, and that merely upon suspicions conjectures, rash judgements, because haply some among them is no better than were to be wished. What means is left for this single Queen, or Lady, to purge herself? She behaves herself fairly to the eyes of the world: her comportments are modest, her gate grave, her eyes soberly cast down to the ground, she hath the good reports of her neighbours, and servants, the approbation of her husband. I but for all this (goes the calumniator on) she is reported to be a whore, and who knows &c. If she failed not at one time, she might at another. Why, but she prays much, fares poorly, lies hard, flies not only naughty, or suspected, but even almost all compagnie. Nay to avoid, not only danger, but suspicion too, she shuts herself up within four walls, and lives under the shelter of many grave and vigilant eyes. All this matters not, forsooth, she is said to be a whore. Madame, if our honour were thus at stake, and at the mercy of an impudent villain, how should we possibly purge ourselves? And yet, madam, the inventors; and renewers of these reports puts the venerable state of monastical life, and even the chaste Spouse of Christ, into the like straits, not with standing they have as much, or more to say for themselves, as the supposed Queen or Lady produced.   

THE III. paragraph.  
But, madam, though as I intimated before, the burden of the proof, by all justice, equity, and reason, aught to lie upon the affirmer; and that by the same laws the defendant is as absolutely freed from that burden, as cleared of all crime, unless convincing proof be made against him, yet relying upon the assistance of a good cause, I will adventure to try what satisfaction my weakness may afford, in the behalf of my Catholic Mother, and her best children, who stand accused without any proof at all.    

THE I. calumny.  
Their enemies say they are not only the covetous, but the greatest cheaters in the world.  

THE XII. REFLECTION.  
Madam, in the first place, please to esteem I speak to those that have abused your honour and us, not to yourself.  

THE I. paragraph.  
THEY, (to wit monastical persons) are not only covetous &c. This is said with as much facility, as hardly proved: and God be thanked, it is as easily denied as affirmed. What ground in reason then hath the calumniator got hereby but the mark of a bold follow, who is as forward in advancing as slow in proving.   

THE II. paragraph.  
THEY are not only the covetous. They. Which they, I pray? it is a word of so large an extent that I believe you never meant to make it good. If they extend to all of that profession, you have taken a huge work in hand. They are dispersed all the world over. Asia wants them not. Africa is not unacquainted with them. Europe is full of them, in every kingdom, in every province, in each good town, all the country over. I pray you have you had commerce with them all to descry their covetousness?   

THE III. paragraph.  
THEY have further penetrated into the other world: they are spread all over it: and by good right, since by their labours, and danger, and blood, and death they converted it to the Catholic faith, and found wives enough to people a great part of it (without the help of nuns in the way of your counsel?) have you traveled thither too? I suppose not; for I guess by your language of what tribe you are. I conceive you are of that little flock which keeps at home in a corner; and never have occasion to brag of the nations you have converted into Christ's fold, or do in your next suggestion to my L. New castle, declare which they were. Honour your profession by naming them. If not, we'll take it for granted that you cannot; & conclude you calumniators.   

THE IV. paragraph.  
WAS it haply by report that you heard this bad news of your neighbour, whom you never saw nor knew? It's probable you took them up too lightly, and he that easily believes is held light of faith. Charity would have taught you rather to have suppressed such bad reports, which tend to your Christian brothers prejudice, and rather to have believed the best till you had known the worst. It's easy you know to mistake, misreport, and lie at a distance; and travellours are held subject to that disease.  
Had you limited this vast word They to some one or a few persons, or at least fastened it upon some one, or a few orders, or countries, you might have gained some credit with such as have credulity enough to take your bare word for good payment, and perhaps we should not have disputed a thing which might have been incident among so many: but to strike at all at once, without bringing the least evidence against any one at all, is a thing certainly which sober persons will take for such as it is, a mere calumny.  
But to go to the ground of things, in all probability this aspersion can have but little truth in it: for this supposed covetousness must either be verified of superiors, or subjects. If of subjects, there is truly but little appearance of it, they having nothing that they can either dispose of, at their own pleasure, or even term their own: what better means, could even wisdom devise to banish all covetousness? And what reason is there then to induce them so earnestly to thirst after riches? If of superiors, me thinks, it might be more charitably termed a just care to provide for, and conserve those great families of the poor of Christ who are entrusted in their hands, than covetousness &c. since according to S. Paul, he that hath not care of his own, and especially of his domestikes, he hath denied the faith, and is worse than an infidel. indeed had they had wife and children to provide for, and the free power to dispose of what by their covetousness they could procure, as your Ministers have, one might have had better grounds to have suspected them, according to the great Bacon, in his essays. But monastical persons, who by solemn vows have abandoned all that they either have, or might hope for: they that have no such clogs upon them, as have your Ministers: they that can have nothing in propriety without having at the same time the church's excommunications & curses upon them, as is evident in her ancient Canons: That they, I say, should be so eager after riches, is a paradox, which such are only capable of, as have least reason, and most malice for their guides.     

THE II. calumny.  
They bring in ceremony for gain.  

THE XIII. REFLECTION.  
THEY &c. which they again? Doth this they refer to some one order, or to all orders? & that over all the world universally; or in some part of the world only? Or else are all the professors of the Catholic faith meant by that short word they? again they bring in ceremony? Which, where, when, how? not a word of all this. To wit calumniators love to trade in generalities, wherein lies are not so easily discovered. Should they point out any one order in particular, which hath general approbation in the Catholic Church, they would find the youngest of them to be older than their Church: and thence it is, that they neither name the thing, the time, nor the place. That so they may be sure not to be caught, but where the calumny falls there it should lie without possible control And put case some ceremonies were anciently brought in (nor do we contend they were all from the beginning) might not a more modest interpretation have been put upon them by a Christian then an aim of lucre; Might they not have been esteemed useful to set of God's service with more decency and majesty? Things that are of homely, common, & vulgar use, are also but of a vulgar esteem, and quickly run into contempt with the people. Saint Augustine could make a better construction of the Ceremonies of his time, to Wit, that they were a certain mute eloquence, delivering wholesome doctrine, suited to move the affections of the unlearned, conveying their hearts from things visible to invisible, from corporal to spiritual, from temporal to eternal things. And saith excellently in another place: that those that pray, fit the parts of their body to a posture beseeming a suppliant, as when they kneel upon their knees, spread out their arms, or cast themselves prostrate upon the ground (ceremonies or pious practices which monastical persons & the Catholic Church is well acquainted with) or any action which they perform visibly, however their heart is otherwise known to God, who needs not those external actions to have their minds lie open to him, but man rather needs them to excite himself thereby to pray and groan with more humility and fervour. And I know not how it comes to pass, that whereas those corporal motions are no otherwise caused then by the preceedant motion and order of the mind, yet they being visibly performed, the interior invisible motion which caused them, is reciprocally increased, and thereby the affectien of the heart, which preceded to cause those effects, because they are performed, is augmented. Here you may observe a better use of ceremonies, a spiritual gain apparently aimed at. And how, I pray, came they so well acquainted with the consciences of monastical persons as to know their harees intention? I durst be sworn they were never at confession with any such profane priests, as take it for their task to decry their lives and ceremonies.  

THE II. paragraph.  
Madam, I believe there is but too much said to people that speak in the air, without any limitation at all neither particularising the ceremonies, nor persons which use them. If they mean of the ceremonies of the Catholic Church in general, I shall own that glorious crime and as willingly grant they are used, and that in great number, as absolutely deny, and reject as a calumny that they have either been brought in of late, or used for gain; but contrariwise most decently and religioussy, to serve that great majesty in the comeliest way we are able, and to keep up the memory of the life and passion of our blessed saviour, (they being a continual expression thereof exposed to the eyes of the people) we confess we are lovers of order, as being the beauty of the universe. We know that what comes from God comes with order and decency. And therefore we profess that we hate that anarchy and confusion, which old Tertullian set out to the life, saying.  
I will not omit to describe the manner of proceeding amongst heretics, how babbling and undecent, how low and earthly, and how savouring of flesh and blood it is: without gravity, without authority, without order or discipline, as being suitable in very deed to their belief. In the first place, it appears not among them, who is a Catecumene, and who one of the faithful: they go pell-mell together, and hear the same service; and say the same prayers. Nay should even a pagan chance to come, they will throw holy things to dogs, and gems (though otherways false ones) to swine. They term simplicity an overthrow of discipline: and our desire to conserve it, an affected allurement. They communicate promiscuously with all sorts of people. For though they be of divers opinions; it matters not, so they conspire all together to the overthrow of truth. They are all swelled up with pride: all of them promise knowledge. They are perfect Catecumenes before they be instructed. How malapert are the very heretical women, having the boldness, to teach, to dispute, to exorcise, to promise cures, yea haply to baptise in public. Their manner of giving orders is light, rash, inconstant. Sometimes they prefer Neophites, sometimes secular persons and sometimes again our very Apostates, that they might oblige them at least by glory, whom they cannot by Truth. A man never meets with preferment with more facility then in the tents of Rebel's, where their very being there, possess for worth and merit. Hence one is Bishop to day, and to morrow another: today a Deacon, to morrow a Lector. Today a priest, to morrow a Layman. For they impose priestly functions upon lay-people.   

THE III. paragraph.  
Madam, this excellent description of an heretic was Tertullian's who lived and put it down 1400. years a go, while he could neither be suspected of thinking of advantaging ourcause, nor preiudiceing yours. Yet had we not named the Author of it, who would not have thought it had been divised to point out the miserable times wherein we live, so absolutely doth it come home to what we daily see among the sectaries? Is there any thing more abject, earthly, and fleshily, than the beggarly way wherein God is served among them; while they make a jest of our grave, graceful, and ancient ceremonies? Their practices are accompaigned with no gravity, no authority, no discipline: so that any honest gentleman is served with more state in his private house, than God there publicly in his temple. Doth not the priest appear just such as the people? mounting into the pulpit no otherwise accoutred then though he were to walk abroad about some ordinary affair, with his cloak, his hat, and his gloves on; unless you would say he is differenced from his flock by his inbrodded nightcappe and velvet cussion, and so is fitted rather for an after noon's nap, than a good instruction. Do they not all run promiscuously to the same Church, and the same service (Unless their zeal lead them rather; into some tub, or chimney corner to babble) as well the Caluinist, as the Lutheran; as well the Quaker, the seeker, and the expecter, as the Brownist, the adamite, and the familist of love, with all the rest of the confused tribes, without any visible means to discern them, or to discover what they hold, or what they practise. May not the Jew, and gentile, & even the Turk himself step in amongst them, and fall to such fare as he finds upon the table without ever being questioned who he is, or whence he came? (they saith Tertullian communicate indifferently with all sorts of people) see how bountiful they are while we are the covetous, and what an open house is kept, where all enter, eat, drink, and welcome, without paying a penny. We, say they at least, sell our ceremonies, and they, (grant we with Tertullian,) give away, or cast away, their very Sacraments, gratis they cast their holy things to dogs. We, forsooth, make money of all: while they throw gems even to swinne.   

THE IV. paragraph.  
THEY laugh at our simplicity, as being destructive of discipline. And their wisdom ought surely to be magnified, who keep it up so gloriously, as you have already heard. They laugh, I say, at the simplicity of the poor, blind, credulous, mislead Catholic, (they qualify them as they please) because they believe what they understand not, though they were long since taught by S. Augustine, that not the vivacity of under standing but the simplicity of believing, is the people's greatest security. They laugh at the silly Catholic, I say.  
Because they captivate their understanding to the obedience of faith by S. Paul's counsel.  
Because they stick to authority, to which they owe their belief, however S. Augustine assures them; that they owe their belief to authority.  
Because they walk in the footsteps of their fore fathers, conserving the same Doctrine, sacrifice, Sacraments, and ceremony, which ancient tradition delivered into their hands. O happy and gloriours errors!  
They, the while, with their proud promises of knowledge, have indeed taught the people wit enough, not to give credit, even to themselves, who are but men and may lie; and so having broken down the hedge, and enlarged the father's bounds, they have exposed the doctrine, and discipline of the Church, to be torn in pieces by the people, who deliciously feast themselves with their own inventions, while they interpret all that they read in Scriptures, and that those new masters have taught them, to their own fancies, as those new masters also delivered to them what they had invented, and composed after their own fancies. If Luther and Caluine took to themselves the privilege to forge new opinions, why should not the Lutheran, and Caluinisticall Ministers inherit that prerogative? And if they enjoy that liberty of coining, why should not a part of the power descend upon the flock, that the improvement of the doctrine may sinypathise with the source whence it took its origine? In the interim they have brought their hogs to a fair market. But we must not laughed at them; nay rather ought we to lament, and commiserate their misery.     

THE III. calumny.  
They set all God's mercies to sale: for what sins cannot be bought for money, as adultery, inceft, murder, blasphemy, sins past and present.  

THE XIV. REFLECTION.  
HERE enters more lies than lines: five many slanders vented with one breath. You'll pardon me, friends, I cannot believe you. Especially when you deliver yourselves in such vast generalities: that all God's mercies should be set to sale, all without exception: had it been but some few of them, and by some few, we might have looked upon it with some fear, that there might be yet some Judas amongst us, who would not only sell Christ mercies, but even Christ himself: or some Simon, that would have bought or sold the gift of the holy Ghost for money; but that the practice of the whole Catholic Church, should be to sell all, or any, of God's mercies, I cannot believe you. I myself have been a Catholic these many years, and yet I was never taught it. We have store of Sermons at Paris, and yet I never heard it. We have catechisms, in great number, & yet I never read it. We have the council of Trent which delivers many things that are not much aggreeable to your dainty palates, and yet you cannot point it out there neither. But contrarily, had you had as much mind to discover truths, as to publish falsities, you might have there met with as much care as men assisted by the holy Ghost might easily have put down, to have prevented, or at least, punished, all covetousness, and base trading in holy things, as appears by the 21. sess. the 1. cap. whereas ecclesiastical persons ought to be free from all suspicion (not only for the thing) of covetousness: Let neither Bishops, and others who have power to confer orders, nor their servants under what pretext socuer, take anythinge for the conferring of any orders what soever, though but the first tonsure. Nor yet for their dim ssorie letters, testimonials, the seal, or any other cause what soever, yea though it were even freely offered. Marry the Notaries (in those places only where the laudable custom of taking nothing is not in vigour) may receive for every dimissory or testimonial letter, the tenth part of a crown and no more, so that they have no set stipend for executing their office, nor any emolument accrue to the Bishop out of the Notaries profits, by reason of the collation of those orders, either directly or indirectly. For in case they have any stipend, the council doth decree that the notary is bound to give his pains wholly gratis; forbidding and disannulling all other taxes, statutes, and customs, though of time out of mind, of what places soever, which ought rather to be termed abuses, and corruptions which savour of simoniacal wickedness. And let them that do contrary to this, as well the givers as the receivers, incurre de facto, besides the divine wrath, the punishment inflicted by the Law.  
What more exact care, or even a kind of pious solicitude, could be expressed in words, especially by men who stand here indibted to be merchants of God's mercies. Certainly wife and modest men will judge, that this was the way rather to shut up the shop for ever, then to invite customers, where they were like to spend their money not in buying God's mercy, but in drawing his curse upon their heads.  
In the 24. sess. 18. Chap. You might have read (and have profited by it) what care is used by the Church of God in the choice of good pastors, and what provision is made to prevent base trading as well in them, as in those that are deputed to examine them, which are to be Masters, doctors, or Licenciates &c. who swear upon the holy gospel, that they will faithfully discharge their duty therein without any human affection or respect. Let them be wary, saith the council, to take any thing in respect of this examination either before or after. Otherwise let them, as well the taker as the giver incurre, or be held guilty of, the crime of simony, from which they cannot be absolved, till they dismiss those benefices, which they had obtained before in any way whatsoever, and they shall become uncapable to obtain any benefice for ever after. And be they obliged to render an account of all these primises, not only in the presence of God, but also in the provincial synod if need require.  
Here one would think, that hands, and purses, and consciences were so absolutely tied up, that none that pretended either to religion, or public honour, or even his own advantage, should be given to such base, irreligious and gainelesse tradinge, where he runs an evident hazard to lose more than he can probably gain, and his soul to boot. So far, in all probability, are Catholics above all others, from being liable to the base slanders which are put upon them of setting all God's mercies to sale. whereof were they otherwise, some of them, guiltic, yet were the Church free from crime, which used all possible means to prevent, and punish the same.  
In the 22. sess. in the Decree de Missa you might have found more endeavour used to shut up all passages by which base trading might be suspected to creep in. The holy synod (saith the council) doth decree that the Bishops who are Ordinaries of the places, should use all possible endeavour, as we oblige them, to prohibit, and absolutely take away all those things, which either covetousness, service of idols, irreverence, which falls not far shirt of impiety, or superstition, that false imitatrice of true piety, hath brought in. And to comprehend many things in a few words: to begin, in the first place with covetousness, let them absolutely prohibit all conditions, pacts and bargains of what kind of reward soever, and what ever is paid for saying new Masses: as also all importune and unbeseeming 〈◊〉 base exactions of alms, rather than humble requests for the same, and other things of the like nature, which do not much differre from the stain of simony, or at the least from fordide lucre.  
What, I pray, can be added to this care? or what more should be said, to make you see; (if malice shut not both your eyes & understanding at the same time) you have said amiss of those that deserve it not, and have set the saddle upon the wrong horse. Avarice is quite banished from our Mansions. Whether it may not reign in your small conventicles, where the Minister is obliged (according to my Lord Bacon that great light of England his observation intimated above) to water more holes than one at once, (to wit to provide for his wife and children) look you tot, I love not to recriminate.  
But if you will needs turn a deaf ear to all this, and go on with your slanders by way of interrogatory what sins cannot be bought for money, as adultery &c. [as though it were so visible as none could but see it; and so demonstratively evident, as none could deny it, while you bring not one word or piece of a word, or even a specious lie to make good the greatest calumnies that can be cast upon an innocent] What place of defence is left us, but appeal to the world, whether there be any safety for innocency, if bare accusations pass for proofs? and to the right which justice deneys none, that while no proof is made of an imposed aspersion, the accused may legally purge himself, by protesting an injury is done him, as all the Catholic Church protests. Where, in the name of God [for I have still a curiosity to hear what malice, being put to it, can invent] where was it that this supposed adultery, incest, murder blasphemy, should have been bought and sold? speak out, men, or hold your peace for ever; the crime is too great, the world too just to take your bare word for't: can you not, at least, hire some knight of the post to swear it? That passes for lawful among some of your saints, as I have heard, and yet we are not so unjust as to cast the buying and selling of perjury, much less all other sins, upon your whole Church, as you do upon ours. You are told you lie; because you make my innocent mother, a huckester of sin, a chaferer in adultery, incest, murder: a bawd in blasphemy. I would not use that offensive word did not the world see I am concerned in honour and duty, and that indeed there is no fence against a bare affirmation, but as bare a negation.  
Speak at least being provoked, play the men, & defend yourselves; or all honest men will take notice, that you cannot, & because you cannot, you are calunniators. In what part of the world was this infamous trading driven? In what market, was this vile merchandise exposed to sale? who were the sellers, and who the chapmen, and upon what price did they agree? and for what quantity of this corrupted stuff dealt they? Were the buyers, and sellers, and market place, and all invisible? then haply you may say, they lay invisibly skulking in the bosom of our Church, as yours was said sometimes to have done, and so were invisible indeed, but yet were, as well as your Church truly was, when none could find it by looking behind Luther. Credat judeus Apella: But for my part, believe me, though we Catholics pass for the most credulous, yet have not I weakness of credulity enough to fall into such a fancy, as to believe, that you (though you have an impotent power of seeing what none else can see; that yet you, I say, have eyes to see what is invisible; that is, to see what cannot be seen; that is, to see, what is not. If you have any eyes, you will see the truth of what I say; & if you have any shame left, you'll hold your peace.    

THE IV. calumny.  
As for whores, they permit them to live loosely without punishment, and allot them streets and houses to increase sin.  

THE XV. REFLECTION.  
HERE, madam, comes in a medley of mixed merchandise, paucheto de l'un, & paucetto de lautro; some sound, some corrupt, so unhappily jumbled together, that there needed no more to spoil the whole, and to make the assertion a calumny. As for whores they permit, or tolerate, them to live loosely: thus far, as for me, it should have past for granted: because I have often heard it reported, however at the first blush it seems to have no good face: But when they add, without punishment, I smell a rat, and cry corruption. They allot them streets (or a street at least) to increase sin, This again I am forced to cry against, as the naughty leaven, which spoils the whole lump or batch.  
Here, madam, they may seem to leave the body and aim at the head: knowing well that their malice will be derived upon them both. They strike at my father, hoping to wound both father, and mother, and children with the same blow. We have heard of a dume child restored to speech, upon an apprehend danger toward his father. And should I be struck dumb, contrarily, upon this assacinate, where both fathers & Mothers, and mine own destruction, are equally aimed at? I confess a woman's words, especially so inconsiderable as I am, are but a poor defence; yet where I was not able to speak a perfect defence, in a matter of fact which I knew not perfectly, I found I was able enough to cry for aid. The truth is, I had recourse to a friend, very intelligent, and honest beyond all exception, who had divers times been an eye, and ear witness of that fact &c. and he had the goodness presently to take his pen, and put down, what I found full satisfaction; and I hope, such will your honour, and all lovers of truth, find it. And certainly it will afford light enough, to lead you out of that mist, wherein many have stumbled at a molehill and strayed: and discover how ill you have been dealt withal herein. Please then, madam, to hear my noble friend, who (Having been three several times for a good space together at Rome) delivers the fact as followeth.  

THE I. paragraph.  
Mistress, I cannot but smile all alone in my country chamber, at this sodden surprise, where, while I enjoy the delights of a high peace, you call me to wars, in the defence of our common father, where an equal duty oblidgesme to an equal readiness. You seem to be in some little disorder; But fear not woman, it is but a false alarm, there will be no hurt done. Rome stands at a great distance far enough beyond their Canon shot, what need we to fear their squibbes and slings then? It's a strong town, and well guarded The Pope is a good man, and frequent reports give him to be a Saint: be confident his holiness and innocence of life, will be found proof against their malice; the reports of the whores, if they be rightly reported, will be able to fasten no stains upon him, or upon the chair which he doth illustrate. But let's laugh a while in our sleeve together, before we begin. What? Is our adversary's fury run out to so low an ebb, that it can bear nothing of weight or bulk? Have they spent all their shot upon our impregnable Fortresses; and now fall they to small play rather than sit out, by firing on our out works with flashes of powder only; which gives cracks, but hurts not; serves to terrify children, but makes men laugh, to observe, that their pride and splenne is great indeed, but their horns short. Et vana sine viribus ira? So that having in vane spent their powder and shot, they fall to child's play. They lay down their swords, and muskets, & pikes, and fall a throwing the dirt of other men's vices upon us; that at least, they may besmear their clothes. whose bodies they are not able to wound. Well let them vanely went the rest of their collar, while we deliver the truth of the fact to such noble souls, as would hold it a crime to detain Truth prisoner in mistakes. And so lets to the great business, upon which, you would say, the fortunes of Greece depends.   

THE II. paragraph.  
Mistress, The Protestants [or who else they may be who will needs stumble at something which their imagination gives them, lies in the way] are mistaken in the fact: for it is most certain, that the Pope takes neither fine, nor tax, nor rent, nor yearly tribute, to permit, or tolerate sin, much less to authorise, or increase it for a sum, which is falsely reported. So that while they affirm, and yet prove nothing, one short Nego, is all that is due to them for an answer. He gives no leave [I confidently aver it] nor approbation, nor countenance to that filthy commerce of the whores. But contrarily, discountenanceth, dehorts, punisheth them, and hinders their increase with great care, watchfulness, and cost. All that know Rome know this to be most true, if they be owners of any brains to have made observation, and honour, to speak the truth. I appeal to their ingenuity, whether those naughty women, be not discountenanced, curbed, and kept short, by what care civil government can suggest For.  
First, they are prohibited to come to any public meetings, or assemblies, where women of honour meet, as at the Course and other places.  
2. They are prohibited to go in coaches, or stir out of doors on the night.  
3. They are prohibited to live in common one with another, lest they might encourage one another in their wickedness: and are forced to live separate and alone, left single to the melancholy horror of such a solitude, as is only accompaigned with a bad conscience (a home bred punishment) which a wise Poëte will have to pass the huge torments of Busyris his burning brazen Bull. Having much leisure to hear God speak to their hearts, many of them enter into themselves, and change their abominable, and even painful lives; confessing with the Wiseman, that they are worn out in the ways of iniquity.  
4. They are prohibited to use any allurement by words or signs: that is, either by calling in passengers, or making any uncivil or tempting signs with hand or head.  
5. In holy times, as Lent &c. they are forced to go to sermons, where greatest diligence is used to dehort, and deter them from that damnable course of life, by thundering Preachers placing death, judgement, heaven and Hell fire, before their eyes, with the greatest force and life that pious eloquence is able to set them out, as being the most powerful arguments to strike such rebellious hearts with fear, the beginning of wisdom; and consequently, the most effectual means to reclaim them.  
6. They are not only, dehorted discountenanced &c. but they are also punished both corporally and spiritually: both in soul, body, and fortunes. In their life, they are forbidden all the Sacraments, or excommunicated &c. At their death, unless they be changed from their bad life, they are not permitted to make their last will and Testament, but all their goods are confiscated. Stay— not to the Pope's coffers (which our antipopes were gaping after) but to the hospitals: and their bodies are refused Christian burial, being thrown into a place near the walls of the city, hard by the Porta del populo, Where, in detestation and punishment of their sin, they have no other than the ass's burial.  
And that the said restraintes might not be projected only, but punctually executed: there are public officers who have continually a watchful eye over them, and other malefactors, that they might not transgress against the former prohibitions, or otherwise. And to perform their office more effectually, they take a list of all the whores names, that they might know who they are, and where; and be able to force them to the Sermons appointed, should they at any time be found negligent.  
4. The Pope doth not only discountenance, dehort, punish, and put a strict watch over them, to see all the premises observed. But, yet further, his holiness endeavours to hinder the increase of them by his own great care and cost: for first he causeth young girls, not yet marrigable, to be taken (at ten year old, or there about) from their poor parents, lest they might be tempted by poverty (quoe cogit ad turpia) to prostitute those innocents: and these girls he causes to be carefully brought up in a certain hospital purposely designed for that pious work. And when they come to be of riper years, they are provided with sufficient portions, either to espouse God or man, that is, either to choose Monasteries, or marriage.  
For this purpose there is a most solemn and devout procession made every year to the Dominicans Church, by three or four hundred of these young girls, all clad in white (and those that will be Nuns, have little crowns upon their heads, and white wax candles in their hands) to the Dominicans Church, where his holiness expects them in person, and gives every one of those poor girls a purse full of money, to enable them either to become Nuns or wives.  
Is this, madam, as they basely obtrude upon you, and falsely impose upon the Pope, to permit whores to line loosely without punishment? Is this, to allot them streets and houses to increase sin? Is this, to authorise sin for a sum? Is this, to pay Tribute to the Church? Or rather is it not one of the foulest and falsest imputations, that ever can be cast upon a soweraigne Prince, and head of the Church? And one of the most base, unworthy, and unchristian actions imaginable, to make use of the ignorance of a fact, at a great distance (Wherein few are able, and fewer willing to take the pains to disabuse themselves) to beget bad impressions in all those [whereof the world is but too full] who eatily lend open ears to such scandalous reports, to the prejudice of their Christian brethren whom they are bound to love? Is this, I say to permit them to line loosely without punishment? since in very deed they are punished in the civil liberty which other women enjoy; in their reputation, being marked out, and known to all the world for such as they are: in their consciences, being deprived of the Sacraments. In their purse, not having power to dispose of that Mammon of iniquity which by their infamous commerce, or otherwise, they might have gained. Finally in their body or dead corpse, it being denied Christian burial. Is this to allot streets and houses, to increase sin, to withdraw the young growth [the poor girls] whereby they might have probably been recruited? Is this to authorise sin for a sum, to employ large sums for the conversion of those that are already unfortunately fallen into that abominable tradinge, and to hinder others to follow their wicked example? So far is it from truth that the Church receives any tribute by them, that it employs the vigour of good government, much care, and cost, to reclaim them.  
So that we may justly conclude, that the whores at Rome are not permitted without punishment: Which yet our enemies affirmed; and we put it down for the first calumny.  
That they have not streets allotted to increase their sin; which our enemies averred: and it is their second calumny.  
That sin is not authorised for a sum; which our enemies asserted; and it is their third calumny.  
That they pay not tribute to the Church: as they falsely imposed, and it is their fourth calumny.  
Deal fairly with us; put down all these in capital letters for Calumnies; and let them be fixed upon the calumniators foreheads, and we will more cheerfully go on to the ensuing charges.     

THE V. calumny.  
They authorise sin for a somme &c. and not only sins past, and present, but to come. Witness the years of jubilee.  

THE XVI. REFLECTION.  
THAT there is no sin at all authorised by the Pope, or the Catholic Church, either past, present, or to come, as to the whores, hath been already proved, and the contrary is marked down for a calumny, if right be done us. But whereas that which they bring for a proof of it (to wit witnesses the years of jubilee) seems not to relate to the whores alone, but is even extended though most unjustly, to the whole body of the Catholics, it ought not to pass without giving some better account of itself, nor shall it.  

THE I. paragraph.  
Madam, had the year of jubilee indeed, this strange unheard of, boundless power, of not only pardoning sins past and present, but withal of authorising sin to come for a sum, I must needs confess, it were a great jubilee indeed, and we should never need more than one, unless we were mad not to make so comfortable a provision, when so fair an occasion is offered. But since the Catholic Church doth not only disown, but even detest, and protest against it as a most abominable calumny.  
I scarce know here whether I should rather vish to be Democritus or Heraclitus. Democritus, to laugh at their blind ignorance to adventure to speak of things they are so little versed in: Or Heraclitus, to weep at their intolerable malice to speak point blank against their knowledge and conscience: and to force in a witness by head and shoulders, to stand up in a cause which he never either saw, or heard, or even dreamed of: witness, say they, the years of jubilee. This is the height of baseness. Yet hold on, do your worst, we defy you; use what violence you can, you shall never be able to wrest a word out of our jubilees to your advantage which publisheth justice and peace indeed to the repentant sinner. But makes no outcry, or open sale of authority to sin for a somme. Speak for yourselves if you have any relics of worth, or wit, or even impudency left you, which you have not already degorged. Your honours are at stake, & should you bring no apparent proofs at least, after such provocations your own very friends would leave you for impostors. In what council of ours, in what catechism, do you find it out? Read it out of some of our divines, or Controvertistes, who have written large volumes of the power &c. of Indulgences: read, I say, that sins past; present and to come, are authorised for a sum in the years of jubilee. And the world will see you lied not gratis, and We'll all put a curse upon that rock of scandal, upon which you stumbled. Look back to former times, if you list, and read it out of some of our sworn enemies, and even that will plead a part of an excuse. Run back to the Waldensians those blindbeggers of Lions, the first visible opposers of Indulgences and beg some poor aid from them. Indulgences, say they, which the Pope grants, are nothing at all worth. But this falls far short. Run to Wicklife that homebred Monster It's a fond thing, saith he, to give credit to the Popes and Bishops Indulgences. This doth partly outvie these others, yet comes not home. Run to Luther, heir apparent to those illustrious ancestors, and best improver of that noble inheritance, Who was as foul mouthed an Apostle, as one would wish, if we believe S. Thomas Moor who leaves him cacantem cavatumque. Which words as any one may easily guess by the affinity they have With the french, mark him out for a beastly fellow.   

THE II. paragraph.  
Indulgences are the most impious deceits, of most wicked Popes whereby they cheat, and lose the goods and souls of the faithful. This is to speak out, in my conceit, and yet we hear not of authorising sin past, present, and to come, for a somme. So that this testimony is most due to you, and you shall not want it, that through you be but younger brothers, you have yet outstripped all that ever went before you in a lawless impudency.  
But what you cannot find in our authors or Church (should you even burst for it) to wit sins past, present, and to come, authorised for a sum in the years of jubilee: What if I should find in yours, and cost you nothing, no sum at all. Look towards Luther, he's a good fellow, and will deal more liberally with you. Look upon him, I say, & you shall not only find a plenary Indulgence, far more ample than ever Pope durst grant it, for sins past present and to come, but even an absolute safeguard from all danger to boot, save only infidelity. A Christian, or baptised person, saith he, is so rich, that, although he would he cannot lose his salvation by any sin, how great soever, unless he will not believe. Or if you live nearer France go to Caluine, and there too you may have the Pardon of the jubilee years for sins past present and to come, without paying a penny. At what time soever, saith he, we be baptised, we are at once washed and cleansed for all our life. In baptism is obtained perpetual and continual forgiveness of sins even unto death. These are gallant men, madam, and find ways to save their followers (in a manner will they nill they) without all the pains, and care, and cost, which we Catholics are wont to be put to, as your Ho will please to hear; for now I am resolved to leave those calumniators, and deliver to your La in all sincerity what I have been always taught by my Catholic Mother in this behalf.   

THE III. paragraph.  
PLEASE then to know, madam, & be it known to all those that may have received bad impressions by the foresaid slanders, that the Catholic Religion teacheth not that sins past, present, and to come can be pardoned, much less authorised for a sum, either by jubiles or otherwise but protests against it as a calumny.  
2. That our jubilee years, and our Indulgences, neither puts a penny into the Pope's purse, nor takes a penny out of ours, but such as we freely and without constainte give charitably to the poor, or bestow in other pious uses: And this I affirm absolutely upon mine own knowledge, never in fifty years' space having met with any injunction or practice to the contrary.  
3. That no sins at all are pardoned, nor pretended to be pardoned in our jubilees, independently of the sacramental absolutions we receive in the Courts of Pennance, to which the sinner is remitted to have pardon for his sins, as they were remitted by our saviour Christ, and his forerunner Sainte John: do every one of you penance: and again: unless you do penance, you shall perish all together.  
4. That sins are neither remitted in the Court of Conscience, nor by our jubilees, save only by the Sacrament of penance, consisting of Contrition, Confession, and Satisfaction that is, by sorrow to have offended so divine a majesty; by an humble and sincere confession of our faults in the ears of a priest approved, and satisfaction according to his injunction, or the measure of our crimes. This is our faith, this is our common and approved practice. Which is indeed so rational and so satisfactory, even to common sense, that I cannot dream what the most critical brain can have to say to it. A person of honour is offended by injurious words, or actions &c. The offender conceives hearty sorrow for it; he expresses that sorrow by a sincere, and humble Confession of his fault, he testifies himself ready to give what satisfaction may be judged competent, to the worthy person offended. What more can be desired by any man. And yet, madam, if the Catholic practice be pretended to go at any less, it is either taken up upon credit, or gathered from some particular authors within the large compass of the Catholic Church, whose single and loose practices, are neither believed nor approved by the same Church, and consequently are unworthily imposed upon her, and her dutiful children.   

THE IV. paragraph.  
NOR is this, madam, (as they falsely say) to have a countenance, forsooth, for covetousness. But to have a second and sure table after the shipwreck of sin, which is bought by no other sum but the repentant tears, of a contrite and an humbled heart, which being stamped by God's grace, are by all Catholics held to be current money in the sight of God, without the addition of any other sum, as is basely asserred, and imposed upon Catholics, without all ground of truth, saying: (as it were in the person of a Catholic) That the offendants must have a true Contrition, or their sum of Money will do them no good, no more than will a true Contrition without the sum. Let those slanderers produce at least one Catholic author, who holds this abomnable opinion, (& the Catholic Church will anathematise him) to free their credit: or it will be taken for granted, that it is more than they can do, & no less indeed than an absolute calumny, unless it be a sum that ought to be restored to the right owner, before the sin can be absolved, according to that ancient maxim; non absoluit●r peccarum nisi restituatur ablatum, Such is the justice of God's Church, of hich there is no practice among those that live without, as your Honour well knows, and no protestante can deny.  
Thus far have I delivered what is not taught by, but falsely imposed upon, the Catholic Church, to remove all such causeless Calumnies. Now, madam, with your permission, will I pass on to put down what I have been always taught in the same Church. That you may clearly see from what source that power of Indulgences is derived, and how ancient they are. And with what effects and fruits they are practised amongst us.  
And wherasnow, while I writeth ease things, it hath pleased God to send us a jubilee, which all Paris is endeavouring to gain, I have judged it not out of the way of our present discourse, to bring you acquainted with the form and teneur of it, word for word as it lies in the Pope's Bull; which being, in some passages, attended with short observations, may happily prove more satisfactory, than any other thing could be said upon that subject.  
The universal jubilee granted by our holy Father Pope Alexander, by the divine providence the seventh of that name, to implore God's grace and assistance in the present necessity of the Church.  
ALEXANDER Pope the seventh to all faithful Christians to whom these presents shall come, health and apostolical Benediction. Casting the eyes of our soul, from the most eminent Sea of the Church, upon all the parts of the world; and attentively considering the continual calamities which afflict the flock wherewith we are entrusted from above, we are not able to repress the frequent sobs which burst out from the become of our heart, nor the tears which flow from our eyes in abundance. For what heart of iron would not be sensibly touched, with the present miseries which overflow the Christian world? War is set on foo●e, and grows every day more and more obstinate among Catholic Princes, and to appease it, all the inventions of human prudence, have hitherto proved unprofitalle. In the East, the countries which were subject to the power of a most pious common wealth, are infested by the turkish wars of ten years' continuance. In the North, a part of the kingdom of a most Catholic King, is invaded by heretical arms: and the frontiers of the rest, is not safe from their malice and power. In the south parts, a cruel plague is begun, which depopula es the neighbouring nations; and horribly th' eatens this capital city of the true Religion.  
All is full of the terror, and just apprebensions of the miseries which inuirone us. So that now more than ever, we resent the hand of God to lie heavy upon us, because our crimes provoke his wroth: to appease which, though we cease not to employ our own sacryfices in particular, and those of others, together with the oblations of prayers it out intermission, yet we judge that we shall more promptly receive the effects which we hope from God's mercy, if the Prayers of all faithful Christians were joined with ours, their souls being first purged of the sins which defile them, by the wholesome remedic of sincere penance: for our good God is mild, and merciful, and pardons all that invoke him in sincerity of heart.     

THE I. OBSERVATION.  
Madam, you will observe, that we meet with nothing yet that seems any thing to savour of that base trading, which our enemies would impose upon us, nor will there any other appear in all the Bull. Marry this appears, and is made visible and intelligible to all that have eyes to see, and ears to hear. That ehave a good pastor who sleeps not, but is vigilant over all his universal flock. That he wants not care to consider, nor bowels of mercy to commiserate his children's calamities, which by compassion he makes his own. He knows that his sheep which he calls, are spread all the world over, and they hear his call to the furthest corners of the earth, and know him, and acknowledge him by their prompt obedience He calls them not to enrich himself with the fleece, but to enrich them with the blessings of remission and pardon, the fruits of Christ's Passion, entrusted in his hands. He calls them to fasting, praying, penance, works of mercy, use of sacraments &c. and his order is hardly distinguished from the execution thereof: they all run: the Emperor, King, Prelate, Prince, priest and people, with unanimous hearts, and joint endeavours, to make violence against heaven; and force, as it were, necessary blessings from the hands of Mercy.  
The Pope goes on. Now that all these things may be done with more fruit and profit, and accompaigned with more fervour of Spirit, we have thought good, following the ancient custom of the Roman Church, the Mother and Mistress of all the rest, to open, communicate, and distribute the treasures of the same Church, whereof we are made the dispenser's by the grace and authority of our saviour Jesus-christ. And to this effect, on the behalf of almighty God, Father, son, and holy Ghost, by apostolical authority, withal fatherly affection, we request, admonish, and exhort in our Lord Jesus all faithful Christians in general of both sexes, as well those of this our holy city, as those that are out of it, in what place soever, that they would devoutly set upon and accomplish the things following, and that they would beseech God our saviour, by the bowels of his mercy to vouchsafe to protect the Catholic faith, and defend it, against the attempes and ambushes of her enemies: to extirpate heresy: to grant peace to Christian Princes, together with a true and profound tranquillity: to deliver such as are already infected with the plague, and preserve the rest: and to succour the Church in the present necessities which she groans under.   

THE II. OBSERVATION.  
WHAT appears yet but good and virtuous, and well beseeming that common Father? He neither speaks of selling, or even giving, out of any store of his own, but out of the common stock of the Catholic Church. Or by any other authority but that which was left by Jesus Christ to the Church, and derived upon his person by lawful succession even from the chair of Peter, erected by Christ Jesus. Nor doth he make use of this authority upon a slight occasion, but in a general and crying calamity Nor yet doth he employ this common treasure for any sordid lucre, or otherwise bad end, or by such indulgence to make Christians less careful to perform good works &c. But for a most laudable and Christian one, to th'end, saith he, that their fasts, prayers and penitential practices, to which he exhorts them, may be done with more fruit, & fervour of Spirit. Therfordoth he open, communicate, & distribute the treasure of the same Church on the behalf of Almigh tie God, Father, onne, and H. G. Nor doth he take upon him to begin a new thing never before heard of in the Church of God: but proceeds according to the ancient custom of the Roman and Mother Church. Which is delivered in the council of Trent as follows.  
Whereas the power of granting Indulgences was conferred upon the Church by Christ; and that she used this kind of power, delivered unto her by the divine providence, in the most anceent times; the holy synod doth teach, and command, that the use of Indulgences, which is very profitable to all Christians, and made good by the authority of holy counsels, should be retained in the Church, and doth anathematise or curse all such, as either affirm that they are unprofitable, or deny that the Church hath power to grant them. Howbeit the council desires that moderation be used in granting them, according to the ancient and approved custom of the Church; lest otherwise ecclesiastical discipline might be shaken by too much facility. And desiring that the abuses which were upon have creptin, whereby the fomous name of indulgences is blasphemed by the heretics, should be corrected and amended, it orders in general by this present Decree that all base lucre for the gaining of them, which hath been a great cause of many abuses among the Christian people, should be utterly abolished.   

THE III. OBSERVATION.  
HENCE you may see, madam, that the Pope goes not along without counsel & authority: nor did the council of Trent begin any neW thing, but continued an old: running still secure in the foot steps of ancestors, and ancient counsels. But whereas neither Pope, (Proceed he never so fairly, fatherly, and Christianly) nor ancient Fathers. nor counsels, will find any great credit with our soweraigne adversaries, who may seem to say with those arrogant persons described in the 11. Psalm 
The 〈◊〉 〈◊〉 se of our Indulgences, is, that power, of losing and binding, left by our saviour to the church Math. 16. a d John 20 The practice of them Corinth 1. and 5 and 2. Cor. 2. chap. Tertullian ad Mar. c. 1. S. Cyp l. 3. Epist 15. or ●1. in some Editions Nicene Coun. Canon or 12. with many later ones.  (We will magnify our tongue: our lips are our own, who is our Lord) and upon that proud account, will be their own, and the world's great judges, I will only out of respect to your Honour, and other lovers of truth, point at the authorities in the margin, taking up with one passage out of S. Paul, which me thinks should satisfy all men, and give them occasion to reflect, that the Churches and Popes proceeding, in point of Indulgences, was drawn upon that original.  
This holy Apostle then, Corinthians 1. and 5. planely exercises the power which Christ S. Matthe the 16. conferred upon his Apostles, and in them to his Church as to the first part of it, to wit, to retain sin &c. upon the incestuous Corinthian. I indeed absent in body, saith he, but present in Spirit, have already judged in Spirit, him that hath so done, in the name of our Lord Jesus Christ &c. to deliver such an one to Satan for the destruction of the flesh, that the Spirit may be saved in the day of our Lord Jesus-christ. Behold the offender excommunicated, or cut of, from the Communion of his Christian brethren, & kept in penance for his crime. But as to the second part of remitting or losing &c. in the 2. to the Corinthians 2. being moved to compassion by Tymothie, Titus, &c. he grants him an Indulgence or pardon, and remits the rest of his penance. For myself also that which I pardoned, if I pardoned any thing, for you, in the person of Christ, that we be not circumvented by Satan. Nor is the Pope's Indulgence any other thing than a remitting, or pardoning, part of Penance or satisfaction enjoined for, or otherwise due to sin; and that too in the name, person, or by the authority of Christ, the guilt thereof being already pardoned.  
The Bull again. Wherefore we confiding in the mercy of almighty God, and in the authority of his blessed Apostles S. Peter and S. Paul, in virtue of that very power which we have received of our Lord Jesus Christ without any merit of ours, to tie and untie, do grant and give by the tenure of the presents most plenary Indulgences, and remission of all the sins (as it is wont to be granted in the jubilee year &c.) to all faithful Christians that are in our said holy city, who within the space of a month after the dare hereof, shall fast one of the Fridays of the said month; and having first confessed their sins, shall reverently receive the most holy Sacrament of the Eucharist. And (lest by the great concourse of people, should they visit Churches after the ordinary manner, the infection might be increased) devoutely say their the rosary of the Blessea Virgine Marie, or the seven penitential I psalms, with the Litanies and prayers following, at home in their own particular; and prayed for the foresaid purposes, and given alms to the poor as their own charity may suggest to each one in particular. As also to all others in what places soever without our said city, who are in places where there is no suspicion of the plague (which we leave to the judgements of the ordinaries of the respective places) shall visit the Churches appointed by the said Ordinaries, their vicars, officials, or by their order; or in want of them, by such as have charge of souls in those places, presently after these presents are come to their knowledge &c. The rest of the Bull I omit, as containing only the style of the Court, together with the privileges granted to all priests approved by lawful authority, to absolve all reserved cases: irregularities, Censures, changing vows &c. and permission for all Penitents to make free choice of any priest so approved.   

THE IV. OBSERVATION.  
AND, I beseech you, good madam, hat can malice meet with in all this, I do not say, justly liable to so black calumntes, but even not worthy of highest commendations. A general care in a common father to excite his children to penance, and the practice of works of piety, and Christian charity. A general obedience and concurrence in the children, upon their fathers call, to comply with the said works, thereby to amend their lives, and appease God's wroth. He is moved by a most just cause, the common calamity, whereby he conceives the divine majesty highly offended. He suggests the best means to remove it, even that which he learned of our saviour Jesus Christ and S. John, Penance, and the acts thereof, fasting, praying, and alms deeds, which extinguish sin, as water doth fire. And all this, in the name, authority, and person of Jesus-christ, as S. Paul did. And they (However they are confident of his authority) hoping for nothing by the Pope's concessions, unless, first, by their own endeavours, and good dispositions, with the help of the Sacraments, they be in the state of grace. In which state, and no otherwise, they are hopeful, in God's mercy, to receive the effects, or fruits of the Pope's pardons; to wit, full remission of the pains, or satisfactions, due to their sins. And yet in the name of God, what a bug bear is this made to deter the ignorant from pope and papist; as they please to qualify us Catholic? As though, forsooth, he undertook to save and damn, and sell mercy to whom he pleased: while notice is not taken the while, that the least Minister (greater than all the popes put together) arrogantly takes upon him, to preach plenary pardons from both the guilt and pains of sin to all offendants, be their crimes never so ennormious (at least if not public) without resetue, without satisfaction, without restitution, only upon a bare repentance, which is but one part of the Pope's injunctions, & that only to remit the pain due to sin. O what a vast, blind, prodigious bounty is this? which renders Christians so rich, that they cannot even perish if they would, unless they leave of, to believe: as the teneur of pope Luther's vast Indulgences bear.  
And now, madam, in some measure, agreeable to my weakness, having purged my Catholic Mother, in point of the foul Calumnies cast upon her, & unhansomely foisted into your feast by our enemies, me thinks I am recovered out of a foul passage, and restored to a fair plane, where I meet with a more gentle air, and delightfully do I walk too and fro on it. For surely, say you, monastical lives are profitable to the common wealth: because it keeps peace, and makes plenty, and begets a habit of sobriety which gives a good example, and many times draws their own minds, though naturally otherwise disposed, to follow the outward carriage: for the custom of the one may alter the nature of the other &c. The next cause for plenty, they are of a spare diet, and most of what they eat or should care by their order, is fish, roots. &c. and the like.  
Madame, Though by this discourse, your gentleness gives us enough to appear glorious in the eyes of the world: and makes us fit subjects to find more favour in protestant common wealths than we could ever hitherto meet with (since we alone practise a profession, which keeps peace: makes plenty: begets a habit of sobriety: we use ceremonies which keeps the Church in order, and gives it magnificence. Besides it keeps out murmur, discontent, and idleness, which are the causes of rebellion) yet, under favour whereas, in conclusion, you seem to doubt whether it may be any advantage to the soul &c. we must not sit down content with these half payementes, (and the worse, halves too) we must not take up with driblets for consideration, with loss of the principal. The chief aim and end of monastical life is the ornament, beauty, and felicity of the soul; or to say all in one word, the perfection of charity, so far forth as it can be attained to in this life. Those other temporal benedictions which accrue to the world and themselves (intimated by your La.) from that holy profession, are but parts of the hundredfold promised by our heavenly Master in this life, to those that abandonne all for love, life everlasting being reserved to the next, for the soul. As I hope your Honour will have found convinced by reason in the fourth Chapter above; as well as by authority in the first, second, and third, where it is made appear a timely production of primitive Christianity in the first. In the second, it is graced with angelical prerogatives by the holy father's unanimous votes. And in the third, loaden with admirable fruits of Spirit, by the undeniable testimonies of ancient Histories. How comes your Honour then to go on as follows, saying.  
Although rationally, one would, think that God should not take delight in shaven heads, or bare and dirty feet, cold backs, hungry stomachs, or any outward habit.   

THE XVII. REFLECTION.  
Madam, I cannot but look upon this passage as aremnant of the old leaven, no production of your better seasoned soul. This is certainly some fume belched up from the too full belly of some fat Epicure in the midst of his devout prayers and pious resolutions, of let's eat and drink, because to morrow we shall die. For this strikes not only at the bare back, and hungry stomachs, and dirty feet of the poor monk or friar only; but at all the penal actions and satisfactory works for fin, so highly praised, and frequently practised, by all the ancient fathers, Martyrs, and confessors of the primitive times. That I may not say it hath a lash too even at Christ his sacred and torn shoulders, at his laborious and painful actions and passion. I am not ignorant that those libertines doctrine, and pleasures is, that his sufferance sufficed for all, and freed us from further sufferance: but as they are not taught this even by faith itself, which is not now the question; so, much less are they able to persuade it by reason, which is the thing in present agitation: for rationally one would think that God should not be delighted in his son's bare shoulders, his ignominious humiliations, & public abandonment. And thence it passed for a scandal with the lewis, and a folly with the gentiles, though it were indeed the love, and mercy, and wisdom of God.  
Why should we then, madam, overmatch ourselves in struing to discover by the twilight of reason what God may be delighted in and what not, and by that means put rocks of scandal in the way for licentious souls, which perceive not what belongs to Spirit, to stumble at, while we have better stars to walk by? whereas there is nothing more wholesome and secure in Christianity then that the authority of Scripture should precede and conduct reason, as your La. also concludes when you leave yourself purely to the guidance of your own second and better thoughts, concluding, neither must we follow our own reason in religion but faith, which is the guide of our conscience. Whether then reason lead us to it or not, God may be delighted in bare shoulders &c. if faith guideys to it; which yet can never be without reason, however it may be without the reach of it. And as for the reach of my reason, I ingenuously acknowledge it to be of so small an extent, that I should not be able so far to look into that hidden God his counsels, as to discover whether he may be pleased or displeased with any of our actions at all: since I should not think that Eagles stooped to the flight of flies: that tapers could add light to the sun beams: that less than a drop could swell the Ocean: that nothing compared to All could appear something: that that inconsiderable and vanishing vapour, Man, could afford delight to the divine majesty. Noah contrarily I should apprehend pleasure to be a kind of addition, by the attainment and fruition of some good. Which we begin a new to possess and displeasure to be a withdrawing and privation of the same. Whereas, God, as he is his own being, so is he his own happy being from all eternity, his own content, his own sovereign and superadmirable delight, and felicity. Being neither subject to addition, nor diminution. And thence it should seem the royal Psalmists reason moved him to conclude God to be his God, because he needed nothing that was his, to make some new accession of delight or happiness. And Lucretius, though, otherwise an Epicure, said of God, that he abounding in his own riches, stands in need of none of ours. So that, haply, should we consult reason alone, we should hardly find out how he could be delighted (not only in bare backs &c.) but even in those better things wherein you place his delights (nor do we deny it) as in an humble heart, and low desires, a thankful mind, sorrowful thoughts, repentant tears &c. And so by the weight of flesh be borne down vpon that other unworthy thought which you presently after express, but approve not, saying, for we might think that God did not intend man more misery, or less of this world than beasts, madam, had not this production of rationality been better stifled in the Conception, then brought out to light, since there are but too many that do not only think it, but practise it also, without any other invitation, then impecauted reason, or corrupt nature bowed down to bestiality? for man when he was placed in honour, understood it not, and so n as compared to brute beasts, and was made like to them. Hence such as measured their actions by this crooked rule, said: come therefore let us enjoy the good things that are, and let us quickly use the creature as in youth, let us fill our selves with precious wine and ointments; and let not the flower of the time ass us. Let us crown ourselves with roses before they wither. Let there be no meadow which our riot shall not pass through. Let none of us be exempted from our riotousness: every where let us leave signs of joy: because this is our portion, and this our lot.  
See, madam, into what precipices man rushes down, when quitting the royal way prescribed by faith, he adheares to his own brain absorbed in sensuality. And when spiritual and holy things are weighed in deceitful balances, not with the sanctuary weights. God's providence and mercy hath graciously furnished us with better rules, surer warranties, which according to S. Peter's counsel, we should do well to attend to, as to a candle shining in a dark place, until the day dawn, and the day star arise in our hearts And in the interim, according to S. Paul's, not to be wiser than we ought to be, but to be wise to sobriety.  
Taking then faith, or the word of God for our guide, we cannot doubt but God is delighted in man, the masterpiece of all his divine workman ship here below. Since he hath left it put down by the pen of the holy ghost, that his delightcs are to be with the sons of men. And what doth he chiefly desire in man, but his heart, which he seems to sue for, son give me thy heart? And what doth he aim at in his heart but his love, whose seat it is? All then, madam, that is love, for love, or conduceing to the service and advancement of love, is agreeable, or delightful, in the sight of the divine majestic; since that is the fullness and end of the law and prophets.  
So that, madam, ask Hilarion why his back and whole body is naked, and he points you out the gospel, that divine Robber, for the author of that blessed crime, saying it was that book which stripped me.  

THE II. paragraph.  
Ask the poor friar why his feet are bare and dirty, and he presently answers, it is for the love of his Lord and Master. Ask him again, whether of the two he prefers, a cold back, or an humble heart; and he replies with smiling, that you quite mistake him, if you conceive he places perfection in shaven hcades, dirty feet, cold backs, hungry stomachs, and course and simple habits, which did they not proceed from love, and lead to love, he would value at nothing, as apprehending those exterior things alone, little grateful in the eyes of heaven. But since we are made sure by faith, that God is a Phylantropos, and a heavenly Pygmalion, who falls in love with the pieces of his own hand, and loves man's mutual love, as being the end of his law, his labours, and passions, reason easily leads us to infer, that rationally too he must needs love the means to the same end, (as every rational man uses to do, and that so much the more effectually, by how much he desires the end more ardently) such as we conceive these in part to be, if not immediately, at least mediately by removing things opposite to it. For (goes the friar on) we have heard from S. Augustine, that two loves have built two cities: self love, in contempt of God, an earthly one● the love of God, in contempt of one's self, a heavenly 
In the city of God englished by Crashaw.  one. The first seeketh the glory of men, but the latter desires God only as the testimony of the conscience, the greatest glory. That glories in itself, this in God &c. That boasteth of the ambitious conqueror led by the lust of sovereignty. In this every one serveth other in charity, both the rulers in counselling, and the subjects in obeying. The wisemen of that follow either the goods of the body or mind, or both, living according to the flesh. But in this other, the heavenly city, there is no wisdom but the piety that serveth the true God, and expecteth a reward in the society of the holy angels and men, that God may become all in all. That first love must be subdued, that this may get growth: the decrease of that being indeed the increase of this, as the utter ruin of that, is the perfection and reign of this.  
And (Urges the monk or friar) is this like to be done without labour, where we all experience in ourselves, what we heard from S. Paul, a continual civil war in this mortal body of ours, where the rebellious flesh makes head against the Spirit? Is it enough to talk of humbled hearts, lowly desires, thankful minds, sorrowful sighs, repenting tears, and fear of offending, without useing any effectual means to procure them? Or can we be so desperately left by common sense, as to conceive, that powdered heads, and paumpered feet, daintily covered backs, and crammed bellies, should be a more conducing means, than those others which we embrace, whilst they are looked upon by you with contempt and scorn, as things irrational?   

THE III. paragraph.  
IT was not thus that the prophet Jonas, who was sent from our Lord, preached to the ninivites. It was not thus that the King and people understood him; who, besides that they believed in God, proclaimed with all a fast, and were clothed in sackcloth from the greater to the lesser. And when the word came to the King he rose out of his Throne, and cast away his garment from him, and was clothed with sackcloth, and sat in ashes: some Courtier might have thought that this low bodily posture was not suitable to majesty, and that God rationally should not be delighted in his sackcloth and ashes, but in the humility and lowliness of his heart &c. yet it pleased God to testify he was pleased in it, since the holy text saith, that God saw (not their hearts only) but their works, that they were converted from their evil way, and had mercy &c.  
The good Job too reprehends himself, 
Cap. 42.6.  and doth Penance in embers and ashes making use of an abject posture of body, together with an humbled heart, what ever mistaken reason might have suggested to the contrary.  
The kingly prophet also went on in the same way, put on cloth of hair, and humbled his soul in fasting, employing good means to procure better effects.  
If examples out of the new law do better please, look after S. John Baptist in the wilderness: where you shall find him practising and preaching penance, in a rugh garment of Camels hair (not woveninto fine chamlet at Bucerus blusheth not to put it) with a girdle of a skin about his loins, whose food was locusts and wild-honey; making himself the Prince and precedent of dirty fear, cold backs, and hungry stomachs. I mean a blessed patron of a solitary and austere life and profession. Of whom our saviour said to those, who went out to see him, that they went not out to see a man clothed in soft garments &c.   

THE IV. paragraph.  
OR if you had rather look upon him, who came after him, but was made before him, the lachet of whose shoe he was not worthy to untie; that only begotten son in whom his heavenly father was well pleased, saying: hear him. Let at least his sacred words be laid up in our, hearts, and let his example be put down for a sure Rule. unless, faith he, you do penance you shall all likewise perish. But what penance must this be? Certainly that which his wisdom taught us, not that which our iniquity feigned to itself. That which his painful examples pointed us out: not that which our own licentiousness pleaseth to admit of. Because he suffered for us, leaving us an example that we might follow his steps. And saith he, woe be to thee, Corosaim, woe be to thee Bethsaida; for if in Tyre and Sidon, had been wrought the miracles that have been wrought in you, they had done penance in hair cloth and ashes long ago. See what kind of penance he points at, not humble hearts, and sorrowful thoughts alone; but such as inuolues the joint endeavours both of body and mind: humiliations, abiections, chastisements, and mortifications of our own members, that we may bear about with us a sound and pure soul, in a sound body, that is, to th'end we may become holy both in body and in Spirit, according to S. Paul.  
And if this were his preaching, his practice swerved not from it. For he confesses of himself that he was in labours from his youth. He lived in the wilderness, watched, fasted, prayed whole nights long, while he had neither sins of his own to satisfy for, nor judgement to dread, but only for our crimes, and our example. I have left you an example, faith he, and how, an example which I would have you to follow: because, who follows me walks not in darkness, but shall have the light of life. Which while we have, by his grace, let us confidently walk in it, least being left to run at random, and grope out our way by the fallible light of reason, darkness so overtake us, that we shall not know whither we go, and so vanish in our own knowledge.  
It was not thus that the great S. Paul followed him, who came not to us in loftiness of speech, or of wisdom, but in the simplicity and ignominy of the cross of Christ, judging not himself to know any thing among us, but Jesus Christ, and him crucified; that is, suffering the greatest corporal pains, the greatest poverty and nakedness, and the greatest abjection and confusion imaginable: thence teaching us by bodily mortifications and pains, to vanquish the flesh: by poverty and nakedness, to conquer the concupiscence of the eyes; and by confusion and ignominy, to subdue the pride of life. This was the humble knowledge that the great Apostle affected, Jesus Christ, and him Crucified wherein he placed all his glory. Thus to live wholly to God, he was nailed with Christ to the cross, and lived he, now not he, but Jesus Christ lived in him.   

THE V. paragraph.  
FINALLY to put this business in its true light, let us look into the circumstances of that admirable Apostle. Never had any the virtues which your La. speaks of, in a greater measure. Never did any put a greater rate upon pure love and charity than he; who should he have spoken with the tongues of men and angels: should he have had all prophecy, knowledge of all mysteries, all faith even to the removing of mountains: should he have bestowed all his substance upon the poor; and even delivered his body to burn, and yet have wanted charity, he esteemed himself nothing, nor conceived any advantage to accrue to him by all those other things.  
Never had any humility of heart, & low desires, in a greater degree than he: who pronounced himself the least of the Apostles, and one not worthy the name of an Apostle. As reputing himself te first or greatest of sinners.  
Never did any more admire God's wisdom than he, who leaving reason, betakes himself to highest admiration, crying out. O the highness of the wisdom, and knowledge of God: how incomprehensible are his judgements, and how inscrutable are his ways.  
Never did any breast harbour more sorrowful sighs than his; who testifies of himself, that he had great sadness, and continual sorrow in his heart, wishing himself to be an Anathema from Christ for his brethren.  
Never did any more undervalue himself, & magnify the mercies and grace of Christ than he, who assured the world that what ever he was, he was by God's grace: who wrought in his heart both the will and performance: and that of himself, as of himself, he was not able to think one good thought; but that all his sufficiency was from God.   

THE VI. PARAGRAPHE.  
AND yet he, madam, he I say, who was so divinly charitable; so incomparably humble; so great an admirer of God's wisdom; so dauntingly sorrowful even for brethren crimes. So excellent a magnifier of God's mercies, and underualuer of his own abilities; was not content with all these heavenly endowmentes alone, nor thought himself in safety thereby, unless he added his own endeavours to them by corporal and penal aids. I chastise my body, saith he, and bring it into servitude, lest perhaps when I have preached to others, myself become reprobate.  
Ah, madam, where cedars are not proof against the blast of God's wroth, where should quivering reeds shrude themselves? How should we lambs tremble, & what penalties should not we undertake, to help to secure our poor souls; while the guide of the flock, the doctor of the Gentiles; that sacred vessel of Election, as he was published by the mouth of Truth itself, must so labour, and punish himself, least preaching to others he himself might become reprobate?  
He was not ignorant the while, that Christ died for him, since he assures us he died for all men; and since he himself saith in particular: he loved me, and delivered himself up for me.  
He was not ignorant, that he had laid down a treasure which was able to discharge a greater debt than we were able to contract.  
He was not ignorant, that he had plentifully poured out precious streams sufficient to wash and purify, even thousands of dirty worlds.  
He knew well, and taught us, that that lamb of God who was slain for us, had with his sacred blood wiped out the hand-writing of the Decree that was made against us, and fastened it to the cross. All this he knew, and yet he ceased not to work with his hands, to watch, to preach, to pray, to chastise his body, and to bring it into servitude. All this he knew, and yet he fears not to tell the Colossians, that he rejoiced to suffer for them, and to accomplish the things which want of the Passions of Christ in his flesh, for Christ's body which is the Church. Was there some want of Christ's Passions then? Noah, madam, none in the worth and value of the price of a plentiful redemption, put down in his own precious blood: none in point of sufficiency; none as though they were to borrow something of our poverty to accomplish them. Finally none on Christ's side, but on the part of us Christians, who ought to share in his sufferances, that we may have a part in his glory: who ought to express his blessed life and Passion by our lives and passions, or compassions, as it becomes members to be conformed to their head, not leaving him disloyally to tread the winepress alone, & lead, the while, delicate and licentious lives, devoid of all pain and sufferance. Noah, madam, the Passion of Christ was not all to end upon the Mount January, but was even to last till the end of the world: for as he it is that is honoured in his saints, when they are honoured as they ought to be honoured: and loved in his saints, when they are loved by us, as they ought to be loved: as he also is fed in the poor, and clothed in the naked, so doth he suffer in all those that suffer for justice: and thence it is, that while Paul persecutes his members only, he cries out from heaven, that he is persecuted. Saul Saul why dost thou persecute me? To wit, madam, the head, Christ, and his mystical body, the Church, make but one entire mystical body, one whole Christ; and so the Passions of the head, and the sufferances of the members, make but one complete bulk of Passions, all which are said to be Christ's; and from him, and his blessed Passion upon the cross, all our humiliations, mortifications and sufferances, have all the virtue, value and forcethey have to become meritorious, and satisfactory for sin. And albeit there is no insufficiency in the actions and Passions of Christ the head, yet his wisdom, will, and justice requires and ordains, that we his members should be fellows of his Passions, as we hope to be sharers in his glory; and that by such suffering with him, and according to his example, we should apply to ourselves and others, the general and sovereign Medicine of Christ his merits and satisfactions: nor ought this to appear strange to any Protestant, or be otherwise esteemed by them derogatory or injurious to his plentiful redemption upon the cross, sith they, as Well as we, hold it necessary to apply that great price by the Sacrament of baptism, for example &c.  
For this, madam, (I mean, to make this application of the merits of Christ's actions and Passions to our souls: or express his blessed life, as far forth as possibly we may be enabled by his grace, by ours: and by the joint sufferances of the head and members, to make up the plenitude of his passion) all the austerities, watchings, fastings, prayers, Sacraments and Sacrifices, which are used in the Church, are employed.  
For this, the Priests and monks shaven heads: for this the nun's vows, solitude and silence: for this the Heremites wilderness: for this, the poor friar's bare and dirty feet: for this, all the people's hungry stomachs: all which, as we humbly acknowledge, were of no worth or merit, did they not issue from, and were they not sanctified in, that source of all merit, so would they prove of no effect neither to the atraining of eternal felicity, were they not referred, as all our blessed saviour's sufferances were, & in virtue of the same, to his eternal father's honour and glory, as to their last end who as he is the beginning without beginning, so is he the end without end, or the endless felicity of us all, and of all things which he created of nothing. And yet we (who out of the abundance of his free mercies, are taken into the communication and participation of the infinite merits of his actions and Pasnons) by imitation, may truly say, (yet with all humility, and due acknowledgement, not glorying in ourselves, but in our Lord, the author of all our good) All is ours: but we are Christ's; and Christ Gods, that God may be all in all.  
Amen.   
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