Virgins seeing that point concerneth me more neerely in regard of my allready begun Course And it also will giue I thinke better satisfaction to my sister Cosmophila For what you haue aboue said of the first Institution of a religious lyfe may perhaps by her not be extended to women but to strayned only to men Confessarius I will condescend to your words First then we find that S. Ignatius the martyr who was the Apostles Scholler affirmeth Colledges of Virgins and saluteth them in his f Epistles Yea some of our Aduersaries the Protestants do thus confesse of this point In the flower of the Church meaning in the beginning of the primitiue Church there were g Virgins that professed perpetuall Chastity And which is more our learned Aduersaries the Century writers I meane all being eminent Protestants euen out of the rack of Truth confesse that in Constantines time being the first Christian Emperour there were Monasteries h of Virgins That there i then was a woman Gouernesse of professed Virgins And furthermore the said Protestants make particular mention of the Veyle k of the Virgins Of their religious l habit and particularly of their Consecration m and all this in the tyme of Constantine who liued three hundred yeares after Christ To conclude this point the Antiquity of Virgin Nunnes is much celebrated by Ioninian the third Emperour after Constantine and he had them in such Honour as that he published an Edict That who n should seeke not only to violate but euen to marry a professed Nunne should loose his life Thus much of this point Caelia I thanke you Good Father for thus your discoursing For I take great pleasure to heare that this Religious Course by me begun is warranted with such great Antiquity and particularly in vs Women And now Sister Cosmophila you may see that this my Chosen Course of lyfe is no late Innouation or out an humane inuention as some Enemyes thereto are not ashamed to affirme Cosmophila I agree with you Good sister in iudgment herein But Reuerend Good Syr seeing this Religious Course of life hath continued so many hundred yeares as that no more touching this point can be expected I would gladly know what kind of men and especially of women haue imbraced this course whether they haue beene but of the meaner sort only or of more noble and worthy Persons since this later degree of persons if so you can proue it will giue a great lustre and glory to a Religious life For I obserue that diuers of high place ranke in these dayes do euen contemne that Course holding it as sorting only to the meanor condition and sorâ— of Men of Women Abbesse You shall giue me leaue Good Cosmophila to take this taske touching this your lost question or demand from Father Confessarius with his good leaue and to impose it vpon my selfe to relate what I haue read as concerning this point in spirituall bookes written of this subiect in our owne tongue I am the more bould herein because many great examples not only of Men out euen of women imbracing this state of life may be here alledged And there Examples of women do more neerely concerne vâ— Women and therefore may with good shew of Reason be deliuered by a woman Therefore I will most briefly begin with men but will chiefly rest in the Presidents of Women First then we find to insist somewhat in fortaine Princes Lothaerius a Westerne Emperour about the yeare 800. Anastasius a Grecian Emperour in the yeare 750. besides some other Emperours Hugo King of Prouence and Emperour in the yeare 920 Pipin king of Italy and eldest sonne to Charles the Great king of France in the yeare 800. Bamba king of Spaine about the yeare 670. to haue vndergone a Religious and Monastical lyfe I will conclude omitting many other forraine kings Princes with Charlemaine who was king of Austrasia and Sueuia and who receaued the habit of a Monke at Pope Zachary his hands But to looke a little into our owne Country of England we shall find it to haue beene most fertil herein whiles the Land of England was deuided into many kingdomes According hereto we may reckon Sigebert king of the Northumbers anno 640. Ethelred king of the Mercians anno 704. Offa king of the East Saxons Some small tyme after Kenred Finally Inas king of the same West Saxons all which did forsake the world and became Religious Monkes Thus far of men omitting to speake of many other Princes Lords and Noble men imbracing the same Religious Course But now to come to women of worth and dignity as being more peculiar to our drift intention I will restrayne my selfe to Empresses and Queenes who haue forsaken all Regall dignity or soueraignty and after the death of their Husbands entered into a Monasticall life and became Nunnes as we are at this preâ—ent First then Theodora the Empresse about the yeare 880. imbraced this course of lyfe â—ugusta another Empresse anno 1190. Richarâ—is wyfe to the Emperour Charles le Grosse did build a Monastery into the which she after entred and therein dyed anno 890. Cunegundes wyfe to Henry the Emperour Agnes wyfe to the Emperour Henry the third gouerned some yeares the Empyre after her husbands death but in the end she surrendred vp the Empyre and chose to liue in the humility of a Monasticall life anno 1150. Elizabeth wyfe to the Emperour Albertus the first and Archduke of Austria did build a Monastery in the yeare 1290. and in that Monastery taking the Monasticall habit of a Nunne most happily ended her dayes This Elizabeth had two Daughters who followed her Example The one of them was marryed to the King of Hungary the other to the Count of Otâ—ighen in like sort the said Elizabeth had two grand children to wit the Queene of Polonia her daughter who both entered into a Religious lyfe of Nunnes although her said daughter was in some sort assured in marriage to the Duke of Vratistaw To come to particular Queenes And first Tesia wyfe to Rachisius king of Italy with her Daughter Retruda ended their dayes in a Monastery spending their tyme in great Sanctity In France Radegundis who was maried to king Clotaire got his consent to depart from him and entred into a Monastery at Poictiers liuing and dying there with great shew of piety and deuotion in anno 520. Within some few yeares after Adocra wyfe to Chilperick king of France together with her daughter Childerade betooke themselues to this heauenly profession Balda about the yeare 650. wyfe to King Clouis king of France after the decease of her husband went to Celles where she enlarged a Monastery afore built and till death professed therein a Nunnes life Yt we cast our eyes into Spayne we shall find the like Examples of Deuotion For we read that Nunez wyfe to Veremond king of some Prouinces of Spaine and Teresa wyfe to
want of knowing one another much lesse of any former streight entercourse betweeene your Worshippe and my selfe yeâ— I hould it expedient to salute you the worthy Lady your Bedfellow with these my letters With the Subiect wherof vpon your opening of them you will be fully acquainted They concerne as you may perceaue the present state of your two daughters Caelia and Cosmophila Gentlewomen of such desert as that you haue reason greatly to reioyce in a spirituall consolation that you are become Parents to two such Children The elder of them to wit Caelia came ouer the last yeare as you know to become Religious this with both your consents though not at the first yet at the last obtained Your second daughter I meane Cosmophila was lately sent by you vpon the death of Monadelphus your only Sonne and Heyre to persuadâ— her Sister not being as yet professed to leauâ— her vocation and to returne back with her in to England for their mutually enioying oâ— your fayre worthy Estate after your death And hereby you may take notice how Goâ— hath far contrary to your expectation disposed in these matters Your daughter Caelia slands immoueablâ— indeed inexorable to all the persuasionâ— which her Sister to the contrary could makâ— to her in her resolution to proceed in her already begun state And Cosmophila her selfe iâ— at the length determined through my speaches and reasons to her alleadged as a poor and subordinate Instrument vnder God here in to imbrace the same Spirituall Course with her Sister and rests firmely resolued as you may further vnderstand by their owne letters here to remayne with vs For she already is entred into the Company of the Religious Sisters and hath begun to make her Nouiship Who can deny but that in this busines there is Digitus Dei Gods Good prouidence preordination Now Worthy Syr whereas your selfe and your vertuous Lady are Catholikes professing one and the same Religion with me I hold it the rather my duty to giue you both what satisfaction I am able for the alleuiating and lessining of both your griefes which perhaps you may conceaue by this strange alteration in your yonger daughter and perseuerance in the Elder And for the better facilitating of this point with the consent of both your Daughters I haue sent with these letters A Goppy of the whole discourse which passed betweene Cosmophila and my selfe By perusing whereof you may conceaue First the weakenes of those Obiections made by you against Religious life so much for the tyme insisted vpon by your daughter Cosmophila Secondly you may here see the seuerall arguments and vnanswearable Reasons fully warranting the Election and choyce of that state of life which both your daughters haue made And these said Reasons are taken from the Worth Dignity Honour and benefits of a Religious and votary life And notwithstanding my sending to you â—eformer whole discourse yet considering how strongly and violently and this perhaps with some offence to God You and your Lady may entertaine at the first these vnexpected occurrences therefore intending to transgresse the bonds of a letter I haue thought it conuenient for both your Spirituall good aâ— also for the good of other parents to whom this my discourse may perhaps hereafter be made knowne if so themselues haue any Children desirous to take a Religions Course to enlarge my selfe in these leaues following by discouering and expressing how dangerous a thing it is in Catholike parents and how domageable both to their owne Soules and to the Soules of such their Children who would gladly imbrace a Religious life to hinder resist and withstand them in this their pious Resolution Touching then this Subiect I will deuide my whole future discourse into three generall branches or Heads First I will shew the grieuousnes of the sinne in Parents diswading their Children from the Election of so blessed a Course Secondly I will alledg diuers examples of Gods iust and seuere punishments inflicted vpon parents and other such persons who haue labored to withdraw and alter the mindes of those who haue made choyce of this Monasticall and retired Course In the third and last place I will proue by force of Reason that parents ought to be coÌ„tent quietly to resigne their Wills to Gods Will herein I meane in ioyfully suffering their Children to be called by God to this his so peculiar seruice To begin with the first And first it is euident that such Parents do fight warre euen against Gods owne will and predetermination a warre most impious and withall most exitious and fatall to them that vndertake it For can it be denied but that to scatter abroad that which God hath gathered together to diswade those Souldiers which his diuine Maiesty hath mustered to serue vnder his owne standard to destroy what God hath built Finally to oppose and withstand the Counsell if God is a most heinous sinne and a great Sacriledge committed against him who is Lord both of Heauen and earth And yet all those Parents and others who seeke to dehort their Children or their friends from a Religious life if so they were resolued to vndergoe that holy Course are interessed in all the former rehearsed Transgressions Let vs produce the iudgments of some ancient Fathers touching the atrocity of the Parents sinne herein We will begin with S. a Chrysostome who reckoning vp diuers degrees of malice which are found in any sinne wherin Charity is chiefly wanting concludeth That the greatest want of Charity is voluntarily to â—ppose against a Mans Saluation And thus in this Fathers iudgment Parents through a prepoâ—erous loue borne towards their Children in diswading them from a strict seruice of God â—o become their Paricides and do commit so much the more cruell and inhumane murther of their Children by how much the life of the Soule is better and more deare then the life of the Body S. Anselme that holy Father and Bishop oâ—Canterbury thus discourseth of the heinousnâ— of this sinne in these words Yf he b that separateth the precious from the base that is a Soule from the World be as the mouth of God He then whoâ— mouth and hand draweth a Soule that adhereth â— God to the world what shall he be Shall not that faâ— vpon him which our Lord sayth c He that gathereth not with me scattereth and He that is not witâ— me is against me Thus S. Anselme I will descend herein to the iudgment of S. Bernard who thus tragically amplifieth himselfe vpon this subiect d O hard-harted Father O cruell Mother O barbarous and impious Parents yea not parents but peremptory man-killers whose sorrowes are the safty of their Children whosâ— comforts their destruction who had rather their Children should perish with them then raïgne without them O strange abuse c. Yf Parents care not for their owne Saluation what auayleth it them to persecute their Children What comfort can be that burneth afford
them that burne Or what comfort is it to the damned to haue fellowes of their damnation Thus much worthy Syr for a tast of the former three holy Fathers touching the great impiety committed by Parents in seeking to withdraw their Children from the most blessed Course of a Religious and votary life In this next passage I will descend to some few examples omitting many others for greater expedition wherein God hath shewed his reuengfull hand against those who haue impugned a Religious life S. Ierome e recounteth that one Praetextata a noble Marrone by commandement of her husband who was vnâ—le to the Virgin Eustochium who had deuoted herselfe to a Religious life did change the said Virgins apparell for brauer cloaths and cuiously did combe her hayre after the fashion of the world and all this to withdraw Eustoâ—hium from a Religious lyfe But Behould sayth S. Ierome the same night after Praetextata had done â—his she sees in her sheepe an Angell that came to her breathing with a terrible voyce to punish her in these words Wert thou so bould as to prefer the Commandement of thy husband before Christ How durst thou handle the head of the Virgin of God with thy Sacriâ—egious hands Which hands shall euen now wither away that thou thus tormented maist feele what thou hast done and at the end of the fifth moneth thou shalt â—e carried to Hell Thus S. Ierome and he relateth for certaine that her haÌ„ds were presently then withered and dryed and that at the end of the tyme prefixed she died S. Ambrose recordeth of a Noble Yong Gentlewoman who was then liuing when he wrote the relation how that flying to the Altar out of a great desire she had to be Religious diuers of her nearest friends were much against this her pious determination and one of them in a harsh and vnciuill manner thus rebuked her f Yf thy Father were now liuing dost thou thinke he would suffer thee to liue vnmaried To whome the chast Virgin thus mildly answered Perhaps my Father therefore dyed that he might not hinder me The end hereof was that this vnkind friend of hers dyed within a short tyme after he had thus reprehended the Virgin the rest of her friends ascribing the cause of hiâ— vnexpected death to his rough words giueâ— to her And thereupon all they who before were ready to diswade her from entring in tâ—Religion did after most willingly giue their aâ—sents thereto I will conclude this point of Exampleâ— wherein Gods reuenge hath beene manifesteâ— in punishing of those who labour to impugâ—â— and resist his Ordination of such as desired tâ— forsake the world with the Example of oâ—â— called Pontianus who was but a Bond slaueâ— a cruell and barbarous Mayster This maâ— through desire of liuing a Saintly life fled vnto a Monastery But his Maister demanding him with great importunity looke him from thence But what was his punishment therefore He was instantly strooken stone blind and so by loosing his sight he fully acknowledged his former sinne and was most willing that Pontianus his slaue should returne vnto the Monastery Yet notwithstanding hiâ— consent thereto his Maister recouered nor hiâ— sight till Pontianus had touched his eyes with his hands that so it might more euidently appeare that his former transgression and 〈◊〉 was the cause of his blindnes This History iâ— relaied by S. Gregory g of â—ours a Venerable and Worthy Authour To come to the third and last point of the Subiect before mentioned that is to warrant with force of Reason that Parents ought to rest content and satisfyed with their Children â—oâ— their entring into a Religious life I thus affirme that when Parents do freely offer vp some of their Children to the peculiar seruice of God they depart with nothing therein which is truly and soly their owne but only willingly restore to God what was Gods before And thus God by demaunding them challengeth but what is his right and his owne and therfore that Parent who shall retaine and keepe back any of his children from God committeth a horrible Sacriledge against his Diuine Maiesty since it is God not the Parent who was but a secondary instrument vnder him this only for the body who gaue the first fabricke and making to the child and who aâ—one without any concurrency of the Parents herein infuseth the soule into the new begotten Body Thus far Worthy Syr I haue thought good to proceed for the better animating and encouraging of you to rest content or rather greatly to reioyce at Gods good pleasure in taking your two Daughters to his peculiar seruice and patronage But now good Lady Gynecia since you are a Woman I will produce for your greater corroboration herein two Examples of Women shewing most admirable and spirituall fortitude in the losse and death of their Children Much more then ought you to entertayne with all eauenues and quietnes of mind the absence of your two Daughters entring into a Religious Course The first shall be that Noble Woman who was the mother of the most valiant Machabeâ—â— who saw not one or two only but seauen of her Sonnes put to most barbarous death euen in her owne presence because they would noâ— violate and breake the Law giuen to them from God and yet she was so far from being disanimated or grieued here with as that aâ— the Scripture relateth the h exhorted stoutly euery one of her sonnes to be constant in his Religious in her owne Country language filled with wisdome instilling manly Courage to her womanish thoughts And here Madame you are to take notize that this happened in the tyme of the Old Law which tyme serued but as a Type or Figure oâ— the tyme of the Gospell which with reference to the tyme of the Old Testament is as the i Apostle sayth established in better promisses Yf theâ—â— a Woman in that imperfect tyme had such spirituall Fortitude as to reioyce at her Childrens death suffered for the Honour of God and to encourage them to perseuer to the end in enduring their torments shall not a Christian Catholike Lady such as you are now in the tyme of the Gospell which affoardeth far greaâ—ter measure of Grace fully be resolued with aâ— resignation of Will and Iudgment to forbearâ— the corporall presence only of her daughters deuoting themselues to the more peculiar seruice of their Lord and Redeemer The second example which I will present to your Ladiship is of one Melania a most noble Matrone of Rome of whom S. Ierome thus writeth k Sancta Melania nostri temporis c. Saine Melania being the true Honour and Nobility among Christians of our tyme when the dead body of her husband was scarse cold and not huried did loose togeather two Sonnes I am to relate sayth S. Ierome an incredible thing but I call Christ to witnesse a thing most true Who would not thinke that this afflicted Lady would not after
a greedines would many of you read it CoÌ„demne then your owne want of spirituall feruour in such of you as but only vouchsafe to cast a curious eye here there vpon these leaues yet it may be in part said that this Booke in general discourseth of the same subiect of which the Areadia doth to wit of Loue But the Arcadia of sensuall and Vaynâ— Loue attended on with sinne and Repentance This of chast and holy Loue whereby a Soule by solemne vow espouseth herselfe to Christ her Bridegroome so verifying those words of the A Present b you a chaste Virgin Vreâ—â— Christ I only wish that what Cosmophila a feigned young Gentlewoman in this Dialogue is supposed to do you really and truly would act her Sceene in your proceedings So might you by a mortifyed lyfe not only auoyd all spirituall dangers both of foule and body but infallibly purchafe to your selues an eternall Crowne of Glory Yf any of you reape such profit by this my Labour as by the â—eading heereof to shake hands for euer with the vanities of the world and happily to Cloyster your selfes in some deuout Monastery how fully should I thinke â—ny paynes to be recompensed herein And with this I cease inreating your remembrance of he only for my intention at east and endeauour of aduaning your spirituall good at the best tymes of your deuotions Yours in all Christian Charity N. N. The Explication of certaine Greeke Namâ—â—â—vsed in this Treatise Caelia A woman exercising a Heauenâ—â—â— lyfe Cosmophila A woman that loueth 〈◊〉 World Christophila A woman deuoting her lâ—â—â— to Christ Monadelphus One only Brother Orthodoxus A man professing the 〈◊〉 Fayth Gynecia Womanhood Belgiopolis A Citty in Belgium or 〈◊〉 Low-Countreyes The Argument or Subiect of the ensuing Dialogue ORthodoxus an imaginary Catholike Knight in England and of a great State hath three Children by his Lady Gynecia two Daughters one Sonne The elder daughter is called Caelia the younger Cosmophila His sonne Monadelphus Calia is permitted with consent of her parents to become Religious and accordingly is sent ouer vnto an English Monastery of Nunnes in Belgiopolis Whiles she is in her Nouiship or yeare of Probation her Brother Monadelphus dyeth Hereupon Orthodoxus writeth to Caelia since as yet she was not professed to returne backe because for want of Heyres-Male he was determined to dispose of both his daughters in Mariage and to deuide after his death his State betweene them He receaueth no answere from Calia In the end Orthodoxus is forced to send his yonger daughter Cosmophila to Caelia to perswade her returne Cosmophila as being fully instructed by her Father who furnished her with diuers Obiections commonly made against a Religious lyfe was most earnest with her Sister to satisfy their parents desire and this in the presence of the Confessarius and Abbesse of that Monastery Caelia remayneth constant and immoueable in her pious Resolution The Confessarius learnedly displayeth the weakenes and insufficiency of all those Reasons and Arguments which Cosmophila brought That done he beginneth to discourse in a most full manner of the Dignity Worth Excellency Priuiledges Benefits of a Monasticall Life His Speaches by little and little did so strongly worke with Cosmophila as that she fully repenting her of former perswasions to her Sister wholy altereth her iudgment is resolued to lead the same Religious life with Caelia taketh the Habit of the Monastery beginneth her Nouiship and changeth her former name into Christophila The two daughters wryte a ioynt letter to their parents acquainting them with what hath fallen out They withal intreat the Confessarius to wryte with theirs his owne letter to Orthodoxus and his Lady He agreeth to their request Their parents receauing these Letters were at the first much agrieued But within some small tyme after partly by force of the said Letters but chiefly seeing they saw it was Gods will and Ordination that their only soÌ„ne should dye both their daughters should become Religious that they shold as being hopelesse of more issue leaue no Heyres Male of their owne bodies behind them they humbly submit themselues to Gods good pleasure therein They do so repentingly acknowledg their former Errour in dehorting of Caelia as that both being wel strokeÌ„ in yeares they resolue for satisfaction of that fault to liue no loÌ„ger togeather as man and wyfe but to spend the rest of their life in a Religious Course Hereupon Orthodoxus acquainteth the Confessarius by Letter that he intendeth to enter into some Religious House of the Capuchins and Gynecia into the Monastery where her two daughters do remaine THE DIALOGVE COSMOPHILA being sent ouer into the Low-Countreyes by her Father Orthodoxus as is before declared with instruction and order to bring backe her sister Caelia into England and now safely arriued at Belgiopolis meeting with a Reuerend Man â—n the street courteously saluteth him in this manner Cosmophila Reuerend Syr God saue you It seemes by your habit that you are a Clergy-man and so in likely hood the better able to satisfy my demand I am a Stranger and an English woman and but at this very houre arriued with my Seruants to this Noble Citty of Belgiopolis My desire is that you would be pleased to direct me vnto the Monastery of the English Nunnes in this Towne The Confessarius Gentlewoman and it should appeare by youâ— attendance of Worthy State and Condition I will not only satisfy your request but wiâ—â— my selfe conduct you to the Monastery for am the Confessarius to the Religious and vertuous women of that House Therefore if 〈◊〉 please you let vs go together for it is cloâ—â— by This is the Monastery Come in and reâ—â— your selfe a while in this roome till I shaâ—â— send for the Lady Abbesse vnto the Grate tâ— speake with you and entertaine you according to your worth And loe where she approacheth The Abbesse Is there any one here who would speak with me Confessarius Yes Madame For as I was passing through the Streets I ouertooke this worthy Gentlewoman a stranger and English as she sayth by birth She desired me to shew her this Religious house but what the cause of her comming hither is or why she is desirous to see this house I know not Noe doubt she will acquaint your Ladyshippe with her Motiues thereof Abbesse Gentlewoman Are you the party that would speake with me Yf it please you then you may relate your busines Cosmophila I am And herewith I am to make knowne vnto you that I haue a Sister in this your house called Caelia whom I would gladly see And to her I shall impart all the particulars of my long and tedious iourney Abbesse I will send for her to come vnto you presently And heere she commeth Sister Caelia â—now you this English Gentlewoman who you â—ee on the other syde of the Grate She sayth â—e knoweth you Caelia O God! It is my Sister Cosmophila for we â—oth
that thou hast offended him for iust nothing Contrary-wise at that houre all deuotion piety and other good-workes will seeme vnto thee the greatest and sweetest Treasures in the world O wherfore did I not follow this faire and pleasant path wilt thou then say At that sorrowfull tyme thy sinnes which before seemed vnto thee but little Molehills will appeare bigger then huge Mountaines and thy deuotion so little that thou wilt be scarce able to perceaue it 3. Consider the long and languishing Fare-wells and Adieu's that thy distressed soule will then giue to this world how sorrowfully she will bid adieu to Riches to Honours to Vanities to vaine Company to Pleasures to Pastimes to Friends to Neighbours to Parents to Kinsfolks to Husband to Wyfe to Children and in a word to all creatures And finally to her owne body which she must likewise leaue all pale wrinckled hideous loathsome and most detestably smelling 4. Consider the impressions that one shalâ— haue to lift vp or lay hand on this thy body The great hast that euen thy best friends will make to carry thy carcasse out of doores and to hide the same full deepe vnder the ground farre inough from their sight and this done how seldome afterwards the world will thinke vpon thee Surely no more then thou thy selfe hast thought vpon other men who haue deceased before thee God haue mercy on his Soule will they say and there is all O death how art thou to be pondered How art thou terrible pittiles and without compassion 5. That at this departure from the body the Soule taketh his way on the righthand oâ— the left Alas alas whither then shal thine goe what way shall it take Surely no other theâ— that which it hath heretofore begun in this world Affections and Resolutions 1. Pray earnestly to God and cast thy selfe with trembling loue betwixt his armes and say Alas O my Lord receaue me into thy protection at that dreadfull day Make that last houre happy and fauourable vnto me and let rather all the rest of my life be nothing else but dayes of sorrow affliction and calamity 2. Despise the world thus saying Seeing know not the houre wherein I must leaue thee O wretched world I will no more set my loue vpon thee O my deare Friends Kinsfolkes and Allies suffer me â— beare you only that affection which is compatible â—ith an holy amity and may therefore last eternally For why should I vnite my selfe to you in such sort as that afterwards we should be forced to break the knot â—f amity betwixt vs 3. I will therefore from this very instant prepare my selfe for that perilous houre and take that care which is requisite to end this iourney happily I will seâ—ure the state of my conscience to the vttermost of my ability and take present order for the reformation and amendment of such and such my defaults c. Conclusion Giue thankes vnto God for these Resolutions which he hath infused and giuen vnto â—hee and offer them againe thankefully loâ—ingly and lowly vnto his Maiesty Intreat him a new to giue thee a Happy death for the death of his dearely beloued Sonnes sake our Lord and Sauiour Implore the assistance oâ— the Blessed Virgin Mary thy Angell Gardian and all the holy Saints in Heauen The second Meditation of Iudgment The Preparation 1. Place thy selfe in the presence of God 2. Pray him to assist thee with his grace Considerations 1. After the time that God hath ordained for the continuance of the world and after a number of dreadfull signes and boâ—r blâ—presages the terrour thereof shall make a man wither for feare and anguish A consuming floud of fire shall burne and reduce to ashes euery thing that is vpon the face of the earth â— nothing we see excepted to be priuiledged from this fyery deluge 2. After this fearfull floud of flames and lightnings all men shall rise from their graues excepting such as already be risen and at the summoning of the Archangels voyce they shall appeare before the iudgment Throne in the valley of Iosaphat But alas with what difference For the one sort shall arise with glorified bodies casting forth rayes of exceeding light and the other in bodies or rather in Carkasses most hideous and Ioathsome to behold 3. Consider the Maiesty wherewith the Soueraigne iudge will appeare enuironed with all the armies of his Angells and Saints Before him shall be borne triumphantly his â—acred Crosse shining much brighter then the â—unne A standart of Grace to the Good and of â—igour and terrour to the Wicked 4. This Soueraigne Iudge by his redoubâ—ed commandement which shall suddainâ—y and in a moment be put in execution shall separate the good from the bad placing the one at his right hand and the other at his left O euerlasting separation after which these two bands shall neuer more meete againe together 5. This separation being made and the bookes of Consciences being layed open all men shall see clearely the malice of the wicked the contempt which they haue borne to the Maiesty of God And on the other side the â—ennance of the good and the effects of the grace of God which they haue receaued and nothing at all shall be hidden or kept secret â—n that great Consistorie O good God! What a shamefull confusion will this be for the one and what a glorious consolation for the other 6. Consider the last sentence pronounced against the wicked Goe you * cursed into euerlasting fyre prepared for the Diuel and his Angels Waigh well these words which are so waighty Goe sayth he a word of eternall reiection and abandoning of those vnfortunate wretches banishing them eternally from his glorious face Next he termeth them accursed O my Soule how dreadfull a Curse a Curse comprising in iâ— all manner of mischiefe and misery An irreuocablâ— curse comprehending all tymes and eternity He addeth into euerlasting fire Behold O my hart the grieuous horrour of this eternity O eternall eternity and boundlesse infinity of paines how dreadfull art thou 7. Consider the contrary Sentence giuen and pronounced in fauour of the good Come sayth * the Iudge O sweet word beginning of saluation by which God draweth vs vp vnto himselfe and receaueth vs into the bosome of the rest and glory the Blessed of my Father O deare blessing treasure of blisse Possesse the kingdome which is prepared for you from the beginning of the world O good God what excesse of fauour for this kingdome hath no end Affections and Resolutions 1. Tremble O my soule at the remembrance heerof O my God who can secure me at that dismall day in which the pillars of heauen shall tremble for feare 2. Detest and abhorre thy sinnes for only they can cast thee away at that dreadfull houre 3. Ah wretched hart of mine resolue to amende all O Lord I will iudge my selfe now with all care stricktnes least I be then iudged far more rigorously