the Ministers of God and their stupendious and magnificent profusion in building adorning and inriching Churches They count vpon about 30. kinges and Queenes within the space of two hundred yeares who casting of the the pompe and splendourof an earthly kingdome to take the kingdome of heauen by a holy violence betooke themselues to a religious solitude to witt 15. kinges or more became Monkes or pilgrimes to Rome 14. Queenes Nunns and twelue kinges suffered Martyrdome by infidells and ten more canonised for their wonderfull sanctitie So that one saith It was a wonder in those dayes to see a kinge who was not a Sainte and another in his Cronicle affirmes that he found more kinges Saintes in Ingland then in any other Prouince of the whole world how populous soeuer I passe ouer the greate multitude of the Royall issue to speake of kinges alone Yet what he passes ouer who was tyed to the lawes of an Epistle others make it their busines to prosecute at large and to putt downe their names number their professions liues and sanctitie numbering vp 25. besides 14. or 15. more of the bloud royall who of sonns and daughters of Kinges became humble Monks and Nunns the most of them famous Saintes Adding withall to his number of Religious Queenes seauen more to make vp 21. Might not then Baronius affirme of the Church of England in those dayes that it was a Paradice of our Lord abounding with the lilies of holy Virgines and the violets of the multitudes of holy Monkes Thus to complie with the breuitie you prescribe me haue I rather heaped together then exposed the glories of our Nation sprung from our English Monasteries those blessed and and fruictfull nurseries of Gods Church I haue reduced I saie great things were they sett out to shew into a little Mappe which as it brings the aduantage of making many vast obiects obuious to be discouered with one cast of an eye so brings it this disaduantage that they appeare not in their true light luster and bulke but incomparablie lesse then nature lesse then what indeed they are whereas particulars had they not been too long for this designe were fitter to strike the senses more liuely and to feede the eyes and hart with farr more delight and satis faction For the rest my knowing friend if the little I haue said fall short of your expectation I assure you you may well pardon me since I euen starued my selfe to please you out of a friendly feare I conceiued that the too much I might haue said should haue passed your desire and oppressed you with plentie Otherwise what glorious particulars might not haue been easily produced what prodigies might not haue been said of that Land of God that first Land of Saintes in England that beginning and fountaine of all Religion in England that tombe of Saintes that mother of Saintes whereby England is rightly stiled the parent or Mother Monasterie of all Europe As the Theater of greater Britaine stilesâ—â— Thus farre goes my friend Madame in the behalfe of the singular fruits of Monasticall life where your honour will obserue his greatest paine was rather to crude vp a most plentifull haruest into a little space then to expose it to a full and satisfactorie view And yet happily taken euen at that disaduantage it appeares more then anie equall proportion of all the Christian world besides is able to paralelle And now Madame laying by as it were the aduantages which Monasticall life iustly drawes from Antiquitie Authoritie of fathers and the ripe fruites it brings forth le ts trye whether reason alone may not proue preualent enough to make it appeare superlatiuely laudable and free it from the preiudices it is made lye vnder THE V. REFLECTION The excellencie of Monasticall life made good by Reason MADAME If in what state of lif soeuer we liue this transitori life is only lent vs by following the waie of truth to attaine to essentiall and per manent life or life euerlasting by follow ing the waies of truth which is the end c mans creation and euerie thing is perfected by attayning to its last end which none can attaine to but by the guidance of Truth and walking in the waies which it chiefly points out Certainely it seemes consequent enough to me to giue preheminence of excellencie to that course of life be it which it will which of its owne nature stickes closest to the waies which Truth markes out or which is the same thing that makes best vse of life to arriue at the end for which it was giuen Now whereas all the Rules that Truth euer deliuered euen all the lawe and the Prophets are by that truth reduced to one according to that of the Apostle the fullnesse of the law is loue it followes euidently that that kind of life is most excellent which most conduceth to loue and putts loue and charitie into a most absolute and soueraigne raigne since that alone comprises all the Rules or waies which Truth euer taught And indeed Charities blessed and sweete raigne would be alwaies peaceable setled and soueraigne did not cupiditie her corriuall to mans hart disturbe her peace and take off from her soueraigntie That life then which of its owne nature and by her holy practises most curbes and takes off from cupiditie adds most to Charitie and consequently is the best and most excellent kind of life as being most happily imployed by aduancing the raigne of Charitie to arriue at the end for which life was lent But whereas it is not by one single Cupiditie that Charities raigne is laid at but by innumerable multitudes which make their assaults vnder three colours concupiscence of the flesh concupiscence of the eyes and pride of life that kind of life must needes be most excellent which makes it its whole businesse to studie and endeauour the totall ruine of Cupiditie which Were it once entirely subdued Charitie would soe soueraignly raigne in mans hart that he would be restored to a neere resemblance of that happie state wherein man was created Now what life is it if not monasticall life which of its owne nature most absolutely followes the waies deliuered by truth wholy to adheare to God which is done by Charitie but Monasticall life What life doth most remoue the impediments by which the groth and raigne of Charitie is hindred and disturbed but Monasticall life what life doth so totaly sacrifice itselfe vp to God as Monasticall life Le ts examine the truth of each particular What were the waies which Truth marked out by his owne example but abiection humiliation pouertie chastitie 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 owne life besides he cannot be my disciple c. Againe he that doth not renounce all that he possesses cannot be my Disciple And what life doth so formallie and absolutely
to repulse their barbarous attempts against his flocke for wheras speaking of Eunukes he had said I will giue them a peculiar place in my house and in my walls much better then that of the sonns and daughtes least any should haue conceiued that some temporall thinge was to be hoped for he immediately added I will giue them an eternall name nor shall it euer fayle as though he had said why dost thou wrangle impious blindnesse why dost thou wrangle vvhy dost thou obscure the light of truth with the clouds of peruersitie why dost thou in the midst of the great light of the Scriptures seeke darknesse wherin to deceiue why dost thou promesse a temporall reward ard onely to continent Saintes I will giue them an eternall name Let that diuine Denys of Areopage S. Paules Scholler speake for the first Age after Christ and deliuer as well the truth as the manner and excellencie of the thinge according as he is made speake by Gualterus the 1. Age and 8. Truth The preist after some prayers turnes towards him who is readie to forsake the world askes whether he renounce all terreane and transitorie thinges declares to him the perfection of that kinde of life and hauing heard his promesse of renouncing the world e signes him with the signe of the Crosse and cutts of his haire inuokes the holy Trinitie turnes of his old and putts on a new habit salutes him with a kisse as the assistantes also doe and makes him partaker of the diuine mysteries A little before he saith The highest order of those that are to be perfected is that of Monkes which is adorned with all vertue puritie holy conuersation and heauenly contemplation Let S. Ignatius who liued in the same age succeede him O Virgines possesse Iesus Christ in incorruption not so as to esteeme mariage ill but to imbrace a better thinge not to blame a maried life but to meditate the law of God And in another place Honour Virgines as being consecrated to Iesus Christ Conserue them as pretious levels of Iesus Christ Heare Tertulian What agreat prerogatiue saith he doth she merite farre aboue her condition who being a Virgine resolues to consecrate her body to God Therfore hath she permission to receiue the vayle that she may be illustrious and renowned in the Church and shew the honour of her sanctitie or puritie by her veyled and priuiledged heade Againe adde the examples of our sisters whose names are in the booke of life who preferre puritie before husbands to witt they chuse rather to be maried to God being neither induced to it by want of beantie nor otherwise by their age They are beautifull to God they are handmayes to God They liue with him they have conference with him he is the subiect of their discourse both daye and night They consigne their prayers to their Lord and Spouse as their dowries and in conterchange they obteyne fauours of him as presentes from a Spouse whensoeuer they desire them S. Cyprian writing to certaine Nunes of his Age giues them these prerogatiues Now let me speake to virgines of whom my care is greater as their glorie is higher They are the flowre of the Church her flowishing branches the honour and ornament of Spirituall grace they are sincerely cheerefull a perfect and vncorrupted worke of honour and prayse the image of God representing the puritie of our Lord the most glorious and illustrious portion of the flocke of Christ By them it is that she reioyceth in them it is that the glorious fecunditie of our Mother the Church doth plentifully flourish and still as fruitfull virginitie increaseth in number so doth the ioy of our Mother Church receiue greater and greater increase Make good O Virgines make good what you haue begun to be and haue an eye to what you are about to be Great is the reward which attends you great is the recompence of your vertue great the gift of chastitie c. You are equall to the Angells as being the children of the Resurrection you passe through the world without being infected with the worlds contagion while you perseuere in chastitie and virginitie you are equall to the Angells Eusebius in Constantines life The Emperour saith he to witt Constantine did great honour to those that had dedicated their liues to heauenly Philosophie so was monasticall life first called and ther vpon he did constantly reuerence the most holy compaignie of perpetuall virgines because he beleeued that God to whom they were consecrated did dwell in their harts Great is the vertue of continencie great is the glorie of puritie great is the Virgines prayse O Virginitie draynelesse riches O Virginitie thou crowne which fadest not O Virginitie thou temple of God and Mansion of the holy Ghost O Virginitie which art a pretious pearle which vulgare eyes discouers not and are found but by few O continencie loued by God and preached by the Saintes O continencie odious to many but respected by such as are worthy of it O continencie which conquers death and Hell and art possessed by immortal tie O continencie ioy of the Prophetes and glorie of the Apostles O continencie life of the Angells and crowne of the Saintes Happie is he that keepes thee happie he that hardens himselfe to the sufferance of thy labour because after a shorte labour he shall receiue great content by thee The same Age Saincte Basile in a sermon which he made to his monkes vpon these words of the Gospell come vnto me all you that labour and are loaden c. saith these words are the words of God which whether they be vnderstoode of the refection of this life or they signifie the refection of the next it is manifest that we are exhorted therby to imbrace monasticall life and to carie the Crosse hauing first on the oneside forsaken and distributed the loade of superfluous riches to the poore and one the other side caste of the almost innumerable multitude of our sinnes by almes deedes and Confession which the desire we haue to heape vp riches drawes vpon vs S. Basile I terme that Communion of life most perfect from which all priuate possession of anie thing is excluded and banished as also all dissension all perturbation all contention and brawles Nay contrarily where all thinges are common hartes soules bodies and all the things which are in anie wise requisite or belonging to our liuelyhood One common God one common commerce of pietie common saluation common conflicts common labours common rewards and crownes of gained victories where manie are one and where one is not alone but with manie What I praye is found comparable to this profession of life what can be expressed more blessed what can be deuised more agreeable then this coniunction vnitie and dearenesse What can be imagined more delightfull then this mutuall temper of hartes and manners That people coming out of so manie nations and regions should haue melted as it were
men But if thou wilt be perfect or obserue the same commandements more perfectly and more securely if thou wilt not onely haue life but haue it more aboundantly goe and sell all that thou hast c. And it is a free counsell That is commanded vnder paine of eternall damnation this counselled vnder hope of an hundred-fold in this life and life euerlasting in the next That is extended by way of commaÌ„de to all this is proposed and counselled to such generous soules as by Gods grace and their own free cooperation vnder and in vertue of the same grace render themselues capable of it which yet certainly would neuer haue bene counselled by wisdome it selfe had it neuer bene to be followed by man nor would Truth it selfe haué said there are some that geld themselues for the kingdome of heauen if neuer any such were to haue beâ—â— Or he that can take it let him take it if none could euer take none vndertake it 〈◊〉 〈◊〉 〈◊〉 capable of it in fine if it were impossible as diuers sectaries would perswade vs THE III. PARAGRAPHE IT is not then Madame as you see a will worshippe or a humaine inuention taken vp vpon fancie to which noe great credit were due but a dictamen of the holy Ghost a counsell of heauenly wisdome deliuered from the mouth of truth it selfe And was that seede of heauen to meete with noe good earth within all the lardge extent of Christs possessions Was this word of God fruitlessely to fall to the ground to passe ouer without any effect of which it is said heauen and earth shall passe but my word shall not passe So would it appeare indeede by those bablers who as they hate our Catholike Mother so they blaspheame her pious practises none of them giueing obedience to the Words of her Spouse none leauing all to follow Christ in pouertie none pretending a virginall state of life none euen endeuouring to proue eunukes for the kingdome of Heauen none presseing to emulate these better giftes none among them disputing vs these titles of pietie but willingly leaueing them branded with as much infamie as malice can inuent to the children of the Catholike Virgine Mother alone confirming that ancient truth that none but a Virgine Mother is the Mother of Virgines None but the Catholike Church euer ayming at a virginall state As though our Sauiour had dropped downe an vnprofitable counsell which could neuer be performed by any And thence S. Athanasius who hued in the fourth Age putts this practise of a virginall life for a proofe of the truth of our religion when speaking of virginitie he saith this is a great argument that true religion is with vs In his Apologie to Constantius THE IV. PARAGRAPHE BVT farre be it from Christian harts to thinke that the words of wisdome mett with none but deafe eares or that his sacred counsells found noe heroïcall hartes in earth who were readie to imbrace them Noe noe we may heare S. Peter presently giue the lye to such vnworthy thoughtes Behold saith he we he speakes for all the Apostles haue left all and followed thee We who we Apostles haue left all Who saith all excludes nothing we haue left all All we possesse all our hopes of possessing All yes all I say their poore fortunes such as they were their aymes inclinations wayes their wills yea their wiues as saith S. Hierome And that too vnder vowe as they had learnt by our B. Ladyes leading practise S. Augustine confirmes it of them both Of our Blessed Lady speaking of that passage of S. Luke Because i know not man which certainly saith he she had not said had she not formerly vowed to remayne a Virgine And of the Apostles saying for those mightie ones had said behold we haue left all and followed thee this vowe had those Mighties vowed but whence had they this vowe but from him who giueth vowes vnto those that vowe for none can vow any setled thinge to God but he must haue it from God And by their holy example all the young Christian Church at Hierusalem which was yet as it were in her cradle conspired into one great congregation to witt the multitude of Beleeuers had but one hart and one soule neither did any say that ought was his owne of those thinges which he possessed but all thinges were common vnto them c. neither was there any needie amongst them Whence S. Augustine inferres saying therfor they to witt the Apostles c. first heard that of the Psalmist Loe how good and pleasant a thing it is for brothers to liue togeither They were the first indeede but they were not alone For this loue and brotherly vnion descended not onely downe vpon them but that exultation of Charitie and vow to God came downe to posteritie c. Yes these younge vine-branches which newly sprouted out of the true vine whose wine begetts Virgines fruitfully branched and spredd themselues out all the world ouer beginning first at Hierusalem thence to Alexandria in Egipte where those fuitfull Desertes were turned into Paradises and were peopled with humane Angells or Angelicall men thence into greece wittnesse S. Denys of Arcopage who makes the description of them as you shall heare in the next reflection finally all the habitable world ouer as Phylo one of the most learned of the Iewes tearming them Therapeutarum genus worshipers or Physitions of soules And this is so well and solidly auerred by ancient Authours that there lyes no way open to any specious contradiction In the first place let the said Philo be heard who speaking of those worshippers or Physitians of soules saith this kind of people is spredd all the world ouer to witt Greece and euen barbarous nations too were to pertake in this perfect Good but the greatest multitudes of them are in Egipt especially about Alexandria as may be further seene by what S. Hierome relates out of the same Authour Adde to him S. Hierome who speaking of S. Marke saith Marke went into Alexandria taking with him the Gospell which he himselfe had written and established a Church there with so much doctrine and continencie of life that he euen compelled all Christs followers to imitate his example c. And then speaking of Philo the Iewe he adds I therfore place Philo the Iew natiue of Alexandria among the Ecclesiesticall writers because he writing a booke of the first Church established by Marke the Euangelist at Alexandria speakes in the commendations of our men not mentioning those that were there onely but euen many other places also tearming their habitations Monasteries whence it appeares that their Church who first beleeued in Christ was such as Monkes now endeuour and desire to be so as that none hath any thinge of his owne proper none among them is riche none poore their patrimonies are diuided among the poore their imployment is praying and singing Psalmes learning and continence such as Luke represents the first Beleeuers of Hierusalem
The same is frequently asserted by other holy Fathers as S. a Basile speaking of Monkes these saith he remayne the true and perfect followers of the Institutions of our Redeemour and of his life when he was conuersant amongst vs for as he haue'ng called his Apostle together into one societie made all thinges and euen himselfe common among them so these also who at this day rightly obserue the prescripts of his life obeying their Prelate imitate the Apostles and our Sauiours manner of liueing b S. Chrysostome Monkes liue after the same manner that all the Christians of the Frimitiue Churchliued at Hierusalem And againe in the 3. booke he writing against those that dispraysed Monkes affirmes that the Monkes in his dayes performed the same thinges which the Apostles had performed Possidonius affirmes in plane tearmes that S. Augustine begun to liue according to that Rule and forme which the Apostles themselues had instituted Madame did I not feare to proue too teadious to your Ladyshipe I could with a wett finger bring euen multitudes of like testimonies which are to be seene in the french abridgement of Baronius as also in Gualterius a French Iesuite And what is said of Monkes or religious men is also verified of religious women or Nuns according to the learned Pennottus saying that in the verie same manner that the Institution of the Canon Regulars proceeded from the Apostles so also the institution of the religious Canonesses sprung from the verie prime birth of the Church as well vnder S. Marke at Alexandria as vnder S. Iames at Hierusalem Where that most religious Emperesse our Countrie woman S. Hellen that greatest glorie of our Land and happie Mother of that greatest Emperour of the world Constantine the GREAT did not onely serue the nuns at table with her owne hands 1300. yeares a goe but euen consecrated herselfe to God among them dyed and was buried in their holy habit that is the verie same which the Canonesse all ouer the world vse till this day Pennottus prouinge that the Religious of the holy sepulcher both are now and euer were one and the same order as well with the other Canon Regulars as with those verie Canons which were restored by S. Augustine but instituted by the Apostles themselues THE III. REFLECTION Of the high encomions which Iesus Christ and the Ancient Fathers gaue to Monasticall life THE I. PARAGRAPHE WHENCE can we either more solidly or more fitly begin the commendations of Monasticall life then in his words from whose mouth and example as we haue alreadie seene it tooke its origine And to what end can emore iustly and fruitfully doe it then that the good giuer of it and all good giftes who is worthy of all prayse may be praysed by all thinges and in all thinges since it is not indeede by our owne witt worth or merite but by his gift that we are what soeuer we are laudably Iesus Christ then the wisdome of his heauenly Father who was the first counseller of this blessed life putt also the first most effectuall commēdations vpon it when he said Amen I say to you you who haue followed me in the regeneration when the son of man shall sit in the seate of his maiestie you also shall sit vpon twelue seates iudging the twelue tribes of I sraël and euery one that hath left house or brethren or sisters or father or Mother or wife or children or lands for my names sake shall receiue an hundredfold and shall possesse like euerlasting If then we iudge of the greatnesse of the worke by the greatnesse of the reward and measure the profession by the promises what greater commendations could be putt vpon Monasticall life All the right of iudicature was giuen by the father to the sonne and yet the sonne will not exercise it alone but will haue those to share in it who shared with him in abandoning the world T is an absolutly iust retribution cryes out S. Bernard that they who here below contemned the glorie of humane greatnesse for Christs sake should there sit togeither with Christ being sin gularly glorified with the qualitie of iudge c. And we must know saith he that not onely the Apostles but euen all those that for Christs sake by the Apostles blessed example left all and followed him shall become iudges with him O singular familiaritie ô highth of honour ó priuiledge of confidence ó prerogatiue of perfect securitie O diuinely happie state which renders men so secure yea euen so glorious in that Wonderfull clashing of the elements in that dreadfull discussion of merites and that most doubtfull and daunting expectation of iudgement This securitie is the pecu liar rewarde of those Eunukes which geld themselues that is to speake with S. Augustine of those who vo e chastitie for the Kingdome of Heauen of those poore of Christ who follow poore Christ of those obedient sheepe who know and follow the voyce of their pastour and that too not in point of his commands onely but euen in his councells Finally saith S. Augustine let vs heare our Lord Christ Iesus pronouncing a most euident sentence in this behalfe for when he had spoken diuinely and terribly of not separating man wife saue onely f r fornication his Disciples said vnto him if the case of a man with his Wife be so it is not expedient to marie To whom he replyed not all take this word but they to whom it is giuen For there are Eunukes who were borne so from their Mothers wombe and there are Eunukes which were madeby men and there are Eunukes which haue gelded themselues for the kingdome of heauen He that can take let him take What could haue bene said fuller of truth and light It s Christ that sayes truth that sayes the power and wisdome of God that sayes that they who out of a pious resolution conteyne themselues from marriage geld themselues for the kingdome of heauen And on the contrarie side humane vanitie by an impious rashnesse contends that they who doe so doe onely eschew the present necessitie and troubles which accompanie a maried life but shall not haue any whitt more then others And yet I pray of what other Eunukes doth our Lord speake by Isaye the Prophete to whom he promiseth to giue a peculiar place locum nominatum in his house and in his walls farre better then that of Sonns and daughters but of those that geld themselues for the kingdome of heauen Christ goes he on prayses those that geld themselues not for this world but for the kingdome of heauen and shall a Christian contradict him affirming that to witt such gelding it is onely profitable in this life but not in the next Nor hath saith he the holy Ghost bene silent vpon this subiect but hath deliuered something both euident and stronge enough against those impudent and franticke wranglers and withall powerfull enough by impregnable Fortresses
belyes her sexe to furnish her with better characters of Monastical life then it seemes she had formerly mett with I should iudge it a cryme to suffer the truth of a fact lye a bleeding for want of contributing some few howres of my tyme to make Iome of our Latine Authours speake english in that behalfe And indeede what is not offered to one in that kind by our English historians both friends and enemys vt inimici eorum sintiudices to make ourverie enemys our Iudges And what is not willingly acknowledged by forraigne nations who haue fedd and to this day doe feede of the fruites of it with singular approbation Certainly if I sparingly pay any expectation in this behalse it is plentie that makes me poore there being noe nation vnder heauen I thinke I may confidently affirme it that more flourished in this behalfe or afforded a more ample subject of prayse where Monasteries were not so much free schooles of some as Vniuersities of all kind of learning Where monkes were noe lesse Angells in their Celles then Masters and Apostles at home and abrode when Charitie called To begin then to complie with your religious desires was it not a thing worthy of admiration that one Monke venerable Bede I meane borne and brought vp in the verie skirts and remotest corner of this litle world of ours shutt out from the greater world should haue come to such a highth of all kind of knowledge that Sixtus Senensis and Posseuine should leaue this famous testimonie of him saying he was excellent in all kind of discipline being skilfull in the greeke and latinc tongues being a Poete a Rhetoritian Histriographer Astromomer Arithmetician Chroniologer Cosmographer Philosopher Diuine and that so admirable an one in that tyme that it grew into a prouerbe among the more knowing of that Age that a man borne in the remotest corner of the world out stript the whole world besides in witt c. And Baleus who is knowen to be noe great friend to Monasticall life adds yet to the former testimonie and saith he was esteemed by many to excelle Gregorie the Great by reason of his exact knowledge in the greeke and latine tongues Therei 's nothing in all antiquitie worth the reading which we meete not with in him in their due places Had he liued in Hieromes Augustines and Chrysostomes Age I am confident he might haue entered into comparison with them He putt out many workes replenished with all kind of learning The like testimonies might be brought from Baronius Bellarmine the Magdeburgians Foxe Camden Cooper and many others were it not to abuse the readers patience Wherfor leauing these testimonies of words I will rather passe ouer to his owne workes which giue yet a better testimonie for him and for the singular fruites of Monasticall life This great and venerable light then did not onely illustrate his owne Monasterie and all that vtmost corner of the world but euen all England with his admirable learning and pietie Nor were yet those glorious talents of his buried within the too narrow compasse of that Iland but euen passed the Sea and were distributed to France and Italie For he made and sent out his learned schoollers to instruct them both Witnesse that most famous Vniuersitie Paris I meane of the whole world which drew its Origine from them And the Vniuersitie of Pauie in Italie which acknowledgeth the same Authours To witt Charles the Great at the instance of his delicious Master Alcuine one of S. Bedes schollers as that most renowned Emperour was wont to style him pleased to erect the Vniuersitie of Paris vnder his direction Whervpon he sent into England for some of his chiefe schollers by name Iohn Scot Glaude and Clement whom he constituted the first Masters there to instruct the children of the gentrie and prime Nobilitie of all France to season them in pietie faith religion good manners euerie best kind of literature So that whatsoeuer the French haue subtile in Philosophie of gentile and ciuile in their comportement and solide in diuinitie and matter of faith they owe it to the English and particularly to this delicious Master of one of the greatest Emperours that euer the world knew Alcuine togeither with his forenamed companions and Disciples Further what glorie did not redound to Monasticall life and to all our nation in the person of Alexander Hallensis who had the honour to be master to two of the greatest Masters and they Monkes two that euer the Church of God had in schoole diuinitie to witt Thomas Aquinas that Angell of the Schoole and S. Bonauenture And who doth not heare the names of those other great heroes of learning and pietie vnparelled ornaments of Monasticall discipline with a kind of astonishmeÌ„t I meane Aldelmus Scotus Occham Holcot Bacon Weldensis Bridlingtonus Capgrauius Richardus Victorinus Ealredus with whole troopes of illustrious writers to the number of 700. and odde out of each of their orders to witt AugustiniaÌ„ Benedictian Carmelite Cistercian Dominicane and Franciscan Wherof some were continually imployed in writing teaching and became the admired ornaments of both vniuersities as the learned monuments they haue left behind them are to this day the richest gemmes of their Libraries and the cheife or onely rarities which delightfully draw strangers out of other nations to behold them with veneration Where doubtlesse they â—onder to find more commentaries vpon diuinitie and for the most part by Monasticall persons of the same nation in this litle world of ours then happly they find in all the world besides one hundred and Sixtie famous schoole men as Pits is my warrant hauing written vpon the Summe of DiuiOthers the light of whose singular learning and the odour of whose vertuous life could not be conteyned within the walls of a Monasterie were called by Charitie and sent out of their Celles by obedience and placed vpon the Candle sticke that they might giue light to the whole house of God Hence the forenamed Pitts giues vs a Catalogue of 220. Archbishopps and Bishops famous for learning and sanctitie wherof the greatest number were Monasticall persons togeither with such as had drunke wisdome from their religious fountaines This is a truth which needs noe proofe it being auouched by all our English Historians as well by aduersaries as friends Howbeit those holy Monkes were not so much inuited to leaue their celles as to change them nor to forsake their Monasteries which Were remoued from the world as called to more famous ones Cathedrall Monasteries to serue the world and charitably to communicate to it the blessed store which they had treasured vp in their solitude following the order which S. Gregorie gaue to Candidus Bishope willing him in the tyme of want of parish Preists to visite the Monasteries in his Diocese and take such Monkes as were worthy to be made Preists out of their orders and Monasteries and make them Parish Preists And that of S. Hierome so liue in the
Monasterie that thou mayst deserue to be a Priest learne a long tyme that thou mayst teach afterwards c. since according to S. Augustine a good Monke doth scarce at length proue a good clergie man So high a rate putts he vpon that state of life which ought not onely to endeuour each ones saluation in particular but that of others the gayning of soules being truly and properly an Apostolicall imployment which issued immediately from Christ as he himselfe issuing from his heauenly father was sent for noe other end As my liuing father sent me so I send you and therefore going out into the vniuersall world preach the Gospell to all creatures c. But our famous fruitfull and holy Monasticall seminaries had not onely well ordered troopes enough to people our Bishopes seas to fight against vice in our owne Land which Berinus perfected at home with huge successe and Egbertus in Scolland but afforded also plentifull reserues to make heade against paganisme to plant the faith of Christ in forraine Nations There are yet Wilfredes Willibrords Suibertes and Bonifaciuses with many holy companions left at home to be sent abrode in Apostolicall mission to conuert externe and adiacent neighbours To these doe a great part of Germanie Holland Zeland Saxonie friseland and others owe the happie beginings of their Christianitie In Germanie Boniface laboured for the space of 30. yeares so successefully that witnesse Gregorie the third he baptised one hundred thousand of them conuerting withall Franconia Noricum Bauaria Turingia Hassia some part of Saxonie Dacia Slauonia and Fresia And thece deseruedly had the title of the Apostle of Germanie S. Suibert preached the word of God to all the Couutrie round about Mastricke to Holland Loraine Denmarke Westphalia Saxonie and in a more peculiar manner purchaced the Apostle shippe therof And this not without huge labours and prodigious miracles which were crowned with admirable successe and a happie accomplishment Wilfride wonne the other Saxons from Idolatrie and instructed and baptised many thousands of them leauing the worke to be compleated by willebrord c. And finally by the labours of S. Willibrord Frise the neerer Saxonie Wesphalia Guelderland Cliuia Iuliers Holland Zelande were all conuerted to the faith of Christ By these christian and Apostolicall fruites let Monasticall life be knowen and liue in eternall memorie But while these great thinges were happily performed abrode by 4. holy Monkes of S. Benets order what was done at home Marrie while these were conuerting infidells to the faith the holy Bishops with their holy Monkes at home are labouring to improue the faithfull While these feede their tender Catecumens with mylke they the Bishops c. confirme the stronger sorte with more solide foode Finally while these reconcile sinners they make and Canonise Saintes as We shall see hereafter so that to speake with Venerable Bede In those dayes the whole solicitude that those Dotours had was to serue God not the world their onely care to nourrish the soule not the bellie Hence it was that the habite of religion was as had in great veneration at that tyme In so much that whersocuer any clergie man or Monke chanced to come he was receiued by all with much ioy as a seruant of God yea if they happened to meete him going abrode the people flocked to him and bowing downe their heads they were ouerioyed either to receiue the signe of the Crosse from his hand or a Benediction from his mouth Would you rather haue the assurance of their good imployment from a mouth lesse subiect to suspition Take it then frō Spelman who is as faithfull in relating antiquitie as litle studious of Catholike aduantages in it The Clergie saith he was pious and diligent in frequent fastes prayers and diuine worshippe according to their manner but in almes deedes and workes of charitie and in the aduancement of the Church of God it was in verie decde wonderfully illustrious Truly goes he on a litle after all the Clergie was in a igh esteeme of honour both with the common people the nobilitie and the English Saxon kinges themselues which too they inioyed not vpon a title at preasure but it was euen confirmed vpon them by the Lawes The Preist that celebrated at the Altar was equall to the Lord of the Village held in the same teneur with him and had the like honour done to him The Abbot or cheife Gouernour of the Monasterie was principall among the Barons as the Bishope was also amōgst the cheife Countes who inioyed a whole Countie and the committements therto belonging The Archbishope was aboue a Duke or Peere or Gouernour of a most ample Prouince which conteyned many counties c. To witt the kinges hartily loued and looked vpon the whole Clergie with a gracious countenance and alwayes chused out of it the first of his priuie Councell and the cheife Minister of state for in those Ages the keyes of learning and knowledge was onely in their hands and so it come to passe that the Preists mouth was the peoples oracle and the mouth of the Bishope the Oracle of the kinge and common wealth The Bishope therfor satt in the first place in all the assises sessions and Courts of the kingdome in the kinges Pallace with the Peeres of the Land in the Counties togeither with the Counte and iustice of peace of the Countie In the Vicountie with the Vicounte in the hundred with the Lord of the Hun dred in such sort that the one sword mutually helped the other in promoting instice and nothing was done without the Preists aduise who was as it were the balance to the shippe To these let vs adde the noble testimonie of the great Baronius saying with a kind of astonishment so great was the feruent zeale of the primitiue Church of England to holy religion that by the multitudes of Monkes who applyed themselues to the studie of diuine Phylosophie the whole Iland was replenished with Monasteries wherin the verie kinges who had shewen themselues Lions in warres became presently most mylde Lambes inclosed with in the walls of a sacred solitude whence we may gather from the iudgement of those kinges that what was auerred of old by most holy religious and prudent persons was most true to witt that Monasticall life ought to be preferred before the life of a kinge since many of them as is euident by our best historians being exceedingly renowned for their great prudence illustriously glorious in the world and flowing with riches did yet out of the esteeme they had that Monasticall life was a greater good vnderualuing all those in comparison of this they quite abandoned those and made choyce of this by preference Heare Spelman againe howeuer an aduersarie in this behalfe If we descend to kinges of following Ages who will not stand amaysed at the admirable pietie the incredible feruour the incomparable Almes-deedes the multitudes of their workes of mercy their excessiue bountie and liberalitie heaped vpon
were as willing to sleepe in a whole skinne as any the most fearefull Monke or Nun of them all This must certainly be the exception of some gallant who iudged nothing worthy of men but being inrolled vnder Mars his coulours leauing noe place for feminne merit and vpon that score spent so much of his tyme in the field that he neuer tooke leasure to looke home and see what was behoofefull there Where he should haue found the graue Senatours in their gownes not vnnecessarily imployed in ordering his marches motions and attempts and concluding that the sword ought to giue place to the gowne Cedant arma togis and that warrs proue fruitlesse abrode if they be not guided by counsell taken at home How Madame must the Priest needs now as of old imbrue his hands in a bloudie sacryfiee to passe without censure Must the poore fryer needs sell his frocke to buy a sword or els passe for a coward or an vnprofitable seruant Must men of all professions run to the warrs or haue warre made against their possessiō Well dare I pawne my credit vpon it this neuer got into your Olio with any great approbation from your better iudgement THE IV. OBIECTION 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 vnmortified so is this too stale to doe any grace to your dish This is indeede as ancient as the old heretike Vigilantius and Iouinian who seemed affrayd in their tyme that mankind might haue fayled forsouth and yet thus mnay Ages after him the world neither wants Virgines nor wiues What S. Augustine replyed to them then may now serue for our answer to the present obiection who spoke thus to Virgines of his tyme continue your course run perseuerantly 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 permitt not your selues to be diuerted from that earnest endeuour wherby you excite many to follow your footstepps by the clamours of vane fooles 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 haue an end And how happie were it if it might so end Heare this holy Sainte speake againe in an Epis. which he wrote to Proba and Iuliana two noble windowes congratulating with them at Demetriadis her receiuing the holy veyle of Virginitie With confusion to those sons of the earth whose thoughtes are so wholy buried therin that they dreame of nothing but plantations and populations who is able to expresse in words saith he who can worthily sett out how incomparablie much more fruitfull and glorious it is that Christ hath had women who were Virgines of your bloud then men who were Consuls For if it be found noble and illustrious to haue their Monumets in after tymes marked with the dignitie of your names how much greater and more famous a thinge is it to outstripe those prayses by the puritie of body and soule Let therfor that mayde who is noble by birth but more noble by sanctitie much more reioyce that by her marriage with her heauenly spouse she shall attayne to a more illustrious place in heauen then by marriage with a man to bring forth an illustrious child For the Anician posteritie hath made a more glorious choyce to blesse that illustrious familie of theirs by not knowing marriage then to multiplie it by bringing forth children and remayning in flesh to imitate the life of the Angells then of their flesh still to be increasing the number of mi serable mortalls It is a more fruitfull and happie fertilitie to haue a great soule then a great bellie to haue a white harte then a while milkie breaste to bring out heauen by prayers then earth out of our bowells Inioy in her ô my most worthily honored Lady daughters what you want in your selues may she the while perseuer to the end by adhearing to that marriage which hath noe end Let many maydes imitate this Lady Mistresse being but of a meane condition follow this noble soule being but abiectly high this illustrious abiect let the virgines that ayme at the Anician splendour and renowne espouse their sanctitie Whether they euer attayne to that though they prosecute it neuer so greedily it is doubtfull but this they presently haue if they fully desire it Heare S. Ambrose ho before him spoke to the same effect If any conceinethar mankind is deminished by the Consecration of Virgines let them considere that where there are few Virgines there are fewer men and where there is greater presse after Virginitie there also men are in greater number Obserue what a number of Virgines the Church of Alexandria Africa and all the East doth yearely consecrate There are not so many men borne here as there are Virgines consecrated there The 3. booke of Virg. Obserue Madame how these great seruants of God and faithfull stewardes differr from your deceiptfull pourueyours They appeare carnall these wholy spirituall They haue their eyes wholy turned vpon the earth these ayme specially at Gods interest They are busie about peopleing the earth these to people heauen They dehorte these earnestly exhorte to Virginitie that angelicall ornament of Monasticall life If any be so blind as not to discerne which of the two ought rather to be followed I commend him to Gods mercy and leaue him to his plantations for certainly to speake but sparingly he is more fit to people earth thē heauen I leaue the deade to burie the deade While I take the boldnesse to looke a litle farther into your Olio Calumnies obiected But their enemyes say they are not onely the Couetous but the greatest cheaters in the world and all vnder the name for Gods sake For say they they bring in ceremonie for gaine in that they sett all the mercies of God to sale for what sinns cannot be bought for money as adulterie incest murther blasphemie and sinns past and present As for whores they permitt them to liue loosely without punishment and allot them streetes and houses to increase their sins in which they doe authorise sinne for a somme for they pay tribute to the Church and not onely sinns past and present but to come as witnesse the yeares of Iubilie Besides the heads take vpon them the power of damnation and saluation as witnesse the excommunications and absolutions And if not out and in of Hell yet out and in of purgatorie which purgatorie is a great reuenue to them yet they haue a countenance for their couetousnesse which is that the offendant must haue a true contritiō or their somme of money will doe them noe good noe more then a true contrition without the somme THE XI REFLECTION THE I. PARAGRAPHE
beleeued the best till you had knowen the worst It s easie you know to mistake misreport and lie at a distance and trauellours are held subiect to that desease Had you limited this vaste word They to some one or a few persons or at least fastened it vpon some one or a few orders or countries you might haue gayned some credit with such as haue credulitie enough to take your bare word for good payment and perhapps we should not haue disputed a thing which might haue bene incidēt among so many but to strike at all at once without bringing the least euidence against any one at all is a thinge certainly which sober persons will take for such as it is a meere calumnie But to goe to the ground of things in all probabilitie this aspersion can haue but litle truth in it for this supposed couetousnesse must either be verified of Superiours or subiects If of subiects there is truly but litle appearence of it they hauing nothing that they can either dispose of at their owne pleasure or euen tearme their owne what better meanes could euen wisdome deuise to banish all couetousnesse And what reason is there then to induce them so earnestly to thirst after riches If of superiours me thinkes it might be more charitably tearmed a iust care to prouide for and conserue those great families of the poore of Christ who are intrusted in their hands then couetousnesse c. since according to S. Paule he that hath not care of his owne and especially of his domestikes he hath denyed the faith and is worse then an infidel Indeede had they had wife and children to prouide for and the free power to dispose of what by their couetousnesse they could procure as your Ministers haue one might haue had better grounds to haue suspected them according to the great Bacon in his Essaies But Monasticall persons who by solemne vowes haue abandoned all that they either haue or might hope for they that haue noe such clogges vpon them as haue your Ministers they that can haue nothing in proprietie without hauing at the same tyme the Churches excommunications curses vpon them as is euident in her ancient Canons That they I say should be so eager after riches is a paradoxe which such are onely capable of as haue least reason and most malice for their guides THE II. CALVMNIE They bring in ceremonie for gaine THE XIII REFLECTION THEY c. which they againe Doth this they referre to some one order or to all orders that ouer all the world vniuersally or in some part of the world onely Or els are all the professours of the Catholike faith meant by that short word they Againe they bring in ceremonie Which where when how not a word of all this To witt calumniatours loue to trade in generalities wherin lyes are not so easily discouered Should they point out any one order in particular which hath generall approbation in the Catholike Church they would find the youngest of them to be older then their Church and thence it is that they neither name the thinge the time nor the place That so they may be sure not to be caught but where the calumnie falls there it should lye without possible controle And putt case some ceremonies were anciently brought in nor doe we contend they were all from the begining might not a more modest interpretation haue bene putt vpon them by a Christian then an ayme of lucre Might they not haue bene esteemed vsefull to sett of Gods seruice with more decencie and Maiestie Thinges that are of homely common vulgar vse are also but of a vulgar esteeme and quickly run into contempt with the people Saint Augustine could make a better construction of the Ceremonies of his tyme to Wit that they were a certaine mute eloquence deliuering wholsome doctrine suted to moue the affections of the vnlearned conueying their hartes from thinges visible to inuisible from corporall to spirituall from temporall to eternal thinges And saith excellently in another place that those that pray fitt the partes of their body to a posture beseeming a suppliant as when they kneele vpon their knees spread out their armes or cast themselues prostrate vpon the ground ceremonies or pious practises which Monasticall persons the Catholike Church is well acquainted with or any action which they performe visibly howeuer their hart is otherwise knowen to God who needes not those externall actions to haue their myndes ly open to him but man rather needs them to excite himselfe therby to pray and grone with more humilitie and feruour And I know not how it comes to passe that wheras those corporall motions are noe otherwise caused then by the preceedant motion and order of the mynd yet they being visibly performed the interiour inuisible motion which caused them is reciprocally increased and therby the affectien of the hart which preceeded to cause those effects because they are performed is augmented Here you may obserue a better vse of ceremonies a spirituall gaine apparently aymed at And how I pray came they so well acquainted with the consciences of Monasticall persons as to know their harees intention I durst be sworne they were neuer at confession with any such profane Preists as take it for their taske to decrie their liues and ceremonies THE II. PARAGRAPHE MADAME I beleeue there is but too much said to people that speake in the ayre without any limitation at all neither particularising the ceremonies nor persons which vse them If they meane of the ceremonies of the Catholike Church in generall I shall owne that glorious cryme and as willingly grant they are vsed and that in great number as absolutly deney and reiect as a calumnie that they haue either bene brought in of late or vsed for gaine but contrariwise most decently and religioussy to serue that great Maiestie in the comliest way we are able and to keepe vp the memorie of the life and passion of our blessed Sauiour they being a continuall expression therof exposed to the eyes of the people we confesse we are louers of order as being the beautie of the vniuerse We know that what comes from God comes with order and decencie And therfor we professe that we hate that anarchie and confusion which old Tertullian sett out to the life saying I will not omitt to describe the manner of proceeding amongst heretikes how babling and vndecent how lowe and earthly and how sauering of flesh and bloud it is without grauitie without authoritie without order or discipline as being sutable in verie deede to their beleife In the first place it appeares not among them who is a Catecumene and who one of the faithfull they goe pell mel togeither and heare the same seruice and say the same prayers Nay should euen a pagan chance to come they will throw holy thinges to dogges and gemmes though otherwayes false ones to swine They tearme simplicitie an ouerthrow of discipline and our desire to
conserue it an affected allurement They communicate promiscuously with all sortes of people For though they be of diuers opinions it matters not so they conspire all togeither to the ouerthrow of truth They are all swelled vp with pride all of them promesse knowledge They are perfect Catecumenes before they be instructed How malepart are the verie hereticall women hauing the boldnesse to teache to dispute to exorcise to promise cures yea happly to baptise in publike Their manner of giuing orders is light rashe inconstant Sometymes they preferre Neophites sometymes secular persons and sometymes againe our verie Apostates that they might oblidge them at least by glorie whom they cannot by Truth A man neuer meetes with preferment with more facilitie then in the tents of Rebel's where their verie being there posses for worth and merite Hence one is Bishope to day and to morowe another today a Deacon to morowe a Lector Today a Preist to morow a Layman For they impose Preistly functions vpon lay-people THE III. PARAGRAPHE MADAME this excellent description of an Heretike was Tertullians who liued and putt it downe 1400. yeares a goe while he could neither be suspected of thinking of aduantageing ourcause nor preiudiceing yours Yet had we not named the Author of it who would not haue thought it had bene diuised to point out the miserable tymes wherin we liue so absolutly doth it come home to what we dayly see among the sectaries Is there any thinge more abiect earthly and fleshily then the beggerly way wherin God is serued among them while they make a iest of our graue gracefull and ancient ceremonies Their practises are accompaigned with noe grauitie noe authoritie noe discipline so that any honest gentleman is serued with more state in his priuate house then God there publikly in his temple Doth not the Preist appeare iust such as the people mounting into the pulpet noe otherwise accoutred then though he were to walke abrode about some ordinarie affaire with his cloke his hatt and his gloues on vnlesse you would say he is differenced from his flocke by his inbrodded nightcappe and veluet cussion and so is fitted rather for an after noones nappe then a good instruction Doe they not all run promiscuously to the same Church and the same seruice vnlesse their zeale leade them rather into some tubb or chimney corner to bable 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 loue with all the rest of the confused tribes without any visible meanes to discerne them or to discouer what they hold or what they practise May not the Iew and gentile euen the Turke himselfe steppe in amongst them and fall to such fare as he finds vpon the table without euer being questioned who he is or whence he came they saith Tertullian communicate indifferently with all sortes of people see how bountifull they are while we are the Couetous and what an open house is kept where all enter eate drinke and welcome without paying a pennie We say they at least sell our ceremonies and they grant we with Tertullian giue away or cast away their verie Sacraments gratis they cast their holy thinges to dogges We forsooth make money of all while they throw gemmes euen to swinne THE IV. PARAGRAPHE THEY laugh at our simplicitie as being destructiue of discipline And their wisdome ought surely to be magnified who keepe it vp so gloriously as you haue alreadie heard They laugh I say at the simplicitie of the poore blind credulous mislead Catholike they qualifie them as they please because they beleeue what they vnderstand not though they were longe since taught by S. Augustine that not the viuacitie of vnder standing but the simplicitie of beleiuing is the peoples greatest securitie They laugh at the sillie Catholike I say Because they captiuate their vnderstanding to the obedience of faith by S. Paules counsell Because they sticke to authoritie to which they owe their beleife howeuer S. Augustine assures them that they owe their beleefe to authoritie Because they walke in the footstepps of their fore fathers conseruing the same Doctrine sacrifice Sacraments and ceremonie which ancient tradition deliuered into their hands O happie and gloriours errours They the while with their proud promises of knowledge haue indeede taught the people witt enough not to giue credit euen to themselues who are but men and may lye and so hauing broken downe the hedge and inlarged the Fathers bounds they haue exposed the doctrine and discipline of the Church to be torne in peeces by the people who deliciously feaste themselues with their owne inuentions while they interprete all that they read in Scriptures and that those new masters haue taught them to their owne fancies as those new masters also deliuered to them what they had inuented and composed after their owne fancies If Luther and Caluine tooke to themselues the Priuiledge to forge new opinions why should not the Lutheran and Caluinisticall Ministers inherite that prerogatiue And if they inioy that libertie of coyning why should not a part of the power descend vpon the flocke that the improuement of the doctrine may sinypathise with the sourse whence it tooke its origine In the interim they haue brought their hogges to a faire market But we must not laught at them nay rather ought we to lament and commiserate their miserie THE III. CALVMNIE They sett all Gods mercyes to sale for what sinnes cannot be bought for money as adulterie inceft murther blasphemie sins past and present THE XIV REFLECTION HERE enters more lyes then lynes fiue manye slaunders vented with one breath You le pardon me friends I cannot beleeue you Especially when you deliuer your selues in such vaste generalities that all Gods mercyes should be set to sale all without exception had it bene but some few of them and by some few we might haue looked vpon it with some feare that there might be yet some Iudas amongst vs who would not onely sell Christ mercies but euen Christ himselfe or some Symon that would haue bought or sold the gift of the holy Ghost for money but that the practise of the whole Catholike Church should be to sell all or any of Gods mercies I cannot beleeue you I my selfe haue bene a Catholike these many yeares and yet I was neuer taught it We haue store of Sermons at Paris and yet I neuer heard it We haue Catechismes in great number yet I neuer read it We haue the Councell of Trent which delluers many thinges that are not much aggreeable to your daintie palates and yet you cannot point it out there neither But contrarily had you had as much mynd to discouer truthes as to publish falfities you might haue there met vith as much care as men assisted by the holy Ghost might easily haue put downe to haue preuented or at least punished all couetousnesse and base trading in holy thinges as appeares
single to the melancholie horror of such a solitude as is onely accompaigned with a bad conscience a home bred punishment which a wise Poëte will haue to passe the huge torments of Busyris his burning brasen Bull Hauing much leasure to heare God speake to their harts many of them enter into themselues and change their abominable and euen painefull liues confessing with the Wiseman that they are worne out in the Wayes of iniquitie 4. They are prohibited to vse any allurement by words or signes that is either by calling in passingers or making any vnciuil or tempting signes with hand or head 5. In holy tymes as Lent c. they are forced to goe to sermons where greatest diligence is vsed to dehort and deterre them from that damnable course of life by thundering Preachers placing death iudgement heauen 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 powerfull arguments to strike such rebellious hartes with feare the begining of wisdome and consequently the most effectuall meanes to reclaime them 6. They are not onely dehorted discountenanced c. but they are also punished both corporally and spiritually both in soule body and fortunes In their life they are forbidden all the Sacraments or excommunicated c. At their death vnlesse they be changed from their badd life they are not permitted to make their last will and Testament but all their goods are confiscated Stay not to the Popes coffers which our antipopes were gaping after but to the Hospitalls and their bodyes are refused Christian buriall being throwen into a place neere the walls of the Citie hard by the Porta del populo Where in detestation and punishment of their sinne they haue noe other then the Asses buriall And that the said restraintes might not be proiected onely but punctually executed there are publicke officers who haue continually a watchfull eye ouer them and other malefactours that they might not transgresse against the former prohibitions or otherwise And to performe their office more effectually they take a liste 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 tyme be found negligent 4. The Pope doth not onely discountenance dehorte punish and put a strict watch ouer them to see all the premises obserued But yet further his Holinesse endeuours to hinder the increase of them by his owne great care and cost for first he causeth young girles not yet marrigable to be taken at ten yeare old or there about from their poore parēts least they might be tempted by pouertie quoe cogit ad turpia to prostitute those innocents and these girles he causes to be carefully brought vp in a cortaine hospital purpose y designed for that pious worke And when they come to be of riper yeares they are prouided with sufficient portions either to espouse God or man that is either to chuse Monasteries or Mariage For this purpose there is a most solemne and deuoute procession made euery yeare to the Dominicans Church by three or foure hundred of these young girles all clad in white and those that will be Nuns haue litle crownes vpon their heades and white waxe candles in their hands to the Dominicans Church where his Holynesse expects them in person and giues euery one of those poore girles a purse full of money to inable them either to become Nuns or Wiues Is this Madame as they basely obtrude vpon you and falsely impose vpon the Pope to permitt whores to line loosely without punishment Is this to allot them streetes and houses to increase sinne Is this to authorise sinne for a somme Is this to pay Tribute to the Church Or rather is it not one of the fowlest and falsest imputations that euer can be cast vpon a Souueraigne Prince and heade of the Church And one of the most base vnworthie and vnchristian actions imaginable to make vse of the ignorance of a fact at a great distance wherin few are able and fewer willinge to take the paynes to disabuse themselues to beget badd impressions in all those wherof the world is but too full who eatily lend open eares to such scandalous reports to the preiudice of their Christian brethren whom they are bound to loue Is this I say to permitt them to line loosely without punishment since in verie deede they are punished in the ciuile libertie which other women inioye in their reputation being marked out and knowen to all the world for such as they are in their consciences being depriued of the Sacraments In their purse not hauing power to dispose of that Mammon of iniquitie which by their infamous commerce or otherwise they might haue gayned Finally in their body or deade corps it being denyed Christian buriall Is this to allot streetes and houses to increase sinne to withdraw the young grouth the poore girles wherby they might haue probably bene recruted Is this to authorise sinne for a somme to imploy large sommes for the conuersion of those that are already vnfortunatly fallen into that abominable tradinge and to hinder others to follow their wicked example So farre is it from truth that the Church receiues any tribute by them that it imployes the vigour of good gouernment much care and cost to reclayme them So that we may iustly conclude that the whores at Rome are not permitted without punishment Which yet our enemies affirmed and we put it downe for the first CALVMNIE That they haue not streetes allotted to increase their sinne which our enemies auerred and it is their seconde CALVMNIE That sinne is not authorised for a somme which our enemies asserted and it is their third CALVMNIE That they pay not tribute to the Church as they falsely imposed and it is their fourth CALVMNIE Deale fairely with vs put downe all these in capitale letters for Calumnies and let them be fixed vpon the Calumniatours foreheades and we will more cheerefully goe on to the ensuinge charges THE V. CALVMNIE They authorise sinne for a somme c. and not onely sins past and present but to come Witnesse the yeares of Iubilie THE XVI REFLECTION THAT there is noe sinne at all authorised by the Pope or the Catholike Church either past present or to come as to the whores hath bene alreadie proued and the contrarie is marked downe for a calumnie if right be done vs But wheras that which they bring for a proofe of it to wit witnesses the yeares of Iubilie seemes not to relate to the whores alone but is euen extended though most vniustly to the whole body of the Catholikes it ought not to passe without giuing some better accompt of it selfe nor shall it THE I. PARAGRAPHE MADAME had the yeare of Iubilie indeed this strange vnheard of boundlesse power of not onely pardoning sins past and present but withall of authorising sinne to come for a somme I must needes