Abdadas king of Toledo became before their deaths two Religious and Cloystered Nunnes I will come to our owne Country of England where we find great store of such Examples And first Eldrede wyfe to the king of the Northumbers in the yeare 670. Ethelburg spouse to Inas king of the East Saxons did both vndertake a votary lyfe In like sort Etheldred who being wife to two English kings kept her Virginity with them both and obtained of the later husband which was granted her that she might enter into a Monastery of Virgins O how highly to the disgrace of many who now liue in the world did this Queene conceaue of a Religious and cloystred profession But to proceed further Sexburg sister to Etheldred being Queene of Kent after the death of her husband followed her sister in her religious Course Finally Alfrede Queene of the Mercians and Northumbers did lead a most austere life in a Monastery which herselfe had built vpon her owne charges about the yeare 970. Here now I make an end in relating what worthy Emperours and Kings haue left their diademes to professe in Monasteries Religion and Deuotion as also as more fitting for me to alledge iâ— regard of their Sex what truly Noble Empresses and Queenes haue shaken for euer hand with the world to leade a Votary Monasticall and retired life Most happy Emperours and Kings and most happy Empresses and Queenes you are who voluntarily relinquished your terrestriaâ— Crownes for your gayning of a Celestial Crowne which at this day all you do enioy and shall enioy without any change for alâ— eternity And now here Cosmophila you may coniecture by that which is aboue deliuered that your Sister Caeliae by continuing in her much desired state of a Religious lyfe after her dissolution of body shall haue whole Troopes of most Blessed Empresses and Queenes for her Companions and fellowes in Heauen For seeing both they did and she will end their dayes in one and the same Religious course of lyfe therefore all of them are to enioy one and the same heauenly Reward and Community of Saints Cosmophyla Most Religious Lady This your discourse hath giuen me great contentment And indeed it is most sortable to your state that you as being a woman and Gouernesse of many Religious women should be conuersant in the liues of those women whether Empresses or Queenes who leauing all soueraignty and Royall dignity did make choyce to liue and dye in your owne Course and order of lyfe But now R. Father Confessarius to turne my speach againe to you I would intreat you to enter into a further Ocean or mayne Sea in discouering the great Dignity and worth euer attending vpon a Religious Course Confessarius I am as willing thereto as you Cosmophila are so fruitfully should I esteeme my speaches to be bestowed if so they could be of force to draw you to acknowledg all that Honour and worth which is found to be in a Religious life Therefore in this place I will shew that a Rellgious life is as it were a Compound made of the mixture of most other vertues Now if this can be proued as hereafter I will proue how worthy and how much is to be admired the state of Religion For seeing vertue is the only true wealth as I may terme it of a Christian it must necessarily follow that who hath more vertue is more spiritually rich Well then to passe ouer as aboue is both proued granted that the three Vertues of Chastity Pouerty and Obedience doe essentially concurre to the true Profession of Religion I will descend to other vertues euer accompanying that state And to begin with the three Theologicall Vertues as they are commonly called I meane Fayth Hope and Charity And first touching Fayth the Basis or foundation of all Christianity most cleare it is that a Religious state cannot be without an assured and eminent Fayth The reason whereof is this That Man or Woman who entereth into Religion forsaketh all present and temporall benefits pleasures for benefits and pleasures which are vnseene and future and so future as that they are not to come but after a long distance of tyme this man or woman relyeth herein only vpon the sole promisse and Word of God but this no man would do but he that is fully persuaded that the future is much more certaine and assured then that which is present And this is the greatest Act of Fayth which a Christian can performe What shall we say of Hope Hope consisteth in two points First and principally in hoping for the glory of Heauen which though it be to come yet Religion giueth such full pledges thereof as that it causeth a man to vndergoe all difficulties whatsoeuer in a religious life for his infallible Hope of the said glory of Heauen The second point wherein Hope resteth is to extend and stretch it selfe out to the necessary helps of this present lyfe but this kind of Hope is most fully and actually practized in Religion since what man is there who reposeth more confidence in the goodnes and prouidence of God for his enioying of sufficiency of necessaries in this lyfe then a Religious man who voluntarily depriueth himselfe of all things which afore he did enioy or might haue need of wholy casting himselfe throgh a most erected Hope into the hands of Gods goodnes care and benignity for his prouision or necessaries To descend to Charity Charity brancheth it selfe into three Parts One extendeth it selfe towards God the second branch to those persons who are of the same Institute the last to all men whatsoeuer Now touching that Charity which is borne to God this most crearely shineth in a religious life since it is the only Charity which a man beareth to God which forceth him to abandon the world for the more strict and seuere seruing of God therefore the force of that Charity must be extraordinary great which surpasseth all the loue which we beare to our Patents Brethren Kindred Riches and all worldly temporalities and finally the loue to our selues for how were it possible that one should abandon and forsake all these things for God if he loued not God more then all things Touching the second branch of Charity we are to conceaue that the streames of Charity towards our Neighbours are deriued from the loue of God as from its source and fountaine And thus these streames runne first towards them whom God hath linked and tyed together in one and the same Community or Institute of lyfe who by reason of this proximity and nearenes haue euer beene accustomed to call one another by the sweet and louing â—ome of Brethren Now the ground wherevpon Religious people doe agree and vnite themselues together is neither neerenes in hloud nor nâ—y ciuill Contract but only supernaturall Loue which is Charity which Charity did first breed this strict association and after did maintaine and continue it For without Charity it would instantly
THE ENGLISH NVNNE BEING A Treatise wherein by way of Dialogue the Author endeauoureth to draw yong vnmarried Catholike Gentlewomen to imbrace a Votary and Religious Life Written by N. N. Heereunto is annexed a short Discourse by way of Conclusion to the Abbesses and Religious women of all the English Monasteries in the Low-Countreys and France Enter you by the narrow Gate meaning of Austerity that leadeth vnto Life because large is the Way that leadeth to Perdition Matth. 7. Present your selfe a chast Virgin vnto Christ 2. Cor. 11. Permissu Superiorum M. DC XLII THE EPISTLE DEDICATORY To the young and vnmaried Catholike Gentlewomen of England WORTHY and vertuous young Gentlewomen My Penne for your spirituall good is willing in these ensuing leaues to spread it selfe You are all Catholikes in Fayth and profession and therefore the more apt to receaue if so Gods Grace be not wanting the impression of the Aduice CouÌ„sel which in this Treatise is giuen My mayne proiect at this present is since you all to whom I wryte as yet remayne in your Chast and Virginall state free from Mariage to perswade you what in me lyeth to abandone this Wicked World and to imbrace a Votary and Religious life A hard labour no doubt in your iudgments but facile and easy to such of you who haue a feeling true apprehension of the ioyes of Heauen and torments of Hell I do not speake this as if one in a maried state could not arryue to Heauen and auoyde Hell Noe God forbid For I acknowledg with the Apostle a Mariage to be honourable but withall I hould Virginity to be more honourable I here only propound the most secure way to come to Heauen and escape Hell And here I demand if any of You were married and after the death of your husbands were to enioy a great and rich Ioynture of a thousand or two thousand pounds yearely would you not be desirous that besydes the common Course of making Ioyntures which perhaps might be subiect to some danger to take by your learned Counsell the best meanes for the ratifying and better securing of your Right to your said Ioynture I know you would be most solicitous herein You all pretend Title to the kingdome of Heauen a kingdom infinitly surpassing in worth all worldly Iointures that the whole Earth can affoard and will you then content your selues to seeke by the common and ordinary Course of a Secular lyfe to obtaine this kingdome in which state as I grant many liuing haue gayned it so incoÌ„parably far many more haue lost it but that rather you wil enter into that Vocation how seuere how strict how crosse soeuer to flesh and bloud it shall seeme which may giue you greater assurance and more strengthen your Interest and Title to that most Blessed Kingdome This Treatise I haue composed in forme of a feigned Dialogue as hoping that thereby you will be sooner induced to the reading and perusing it at full then if it were written in one long continued speach without any vicissitude or change of Persons In the Persons here feigned by supposall I haue thought good to incorporate all the Reasons as deliuered by them chiefly mouing to a Religious retired Life as also such obiections as commonly are made against that most happy Course as you may be more fully instructed by perusing the Argument or subiect hereof next following And seing the chiefest barre â—et in women to a Monasticall lyfe is desire of Mariage hope of children I will besides what is treated therof hereafter insist heere a little discouering the insufficiency of this Motiue shewing that the accustomed miseries of a married lyfe and of hauing issue ought much rather to sway with women for their forbearaÌ„ce of Marriage And first whereas Lyfe is the dearest thing to man or woman yet we find that besides the certaine great paines of Child-birth Lyfe it selfe in young married women is for the most part euery one or two yeares greatly endangered to be lost witnesse heereof is the daily experience of women dying in Childbed What true desire then can a woman haue to vndertak that course of life wherein lyeth so great a perill of loosing that I meane heâ—Lyfe which is most deare vnto her and that her body thereby shall before its prefixed tyme by God become meate for wormes Yf any one of you had a Iewels set with rich and Orient pearle valewed at some hundreds of pounds how carefull would you be in keeping of it how would your care be doubled from endangering the losse of it at any tyme And yet only for the enioying of a litle momentary pleasure attended after with multitude of miseries you can be content so often to hazard the losse of your owne lyfe the most precious Iewell that God Nature hath bestowed vpon you in this world O fondnes of Iudgment But to proceed Admit that a woman in bringing forth her Children should be freed from all danger of death yet to how many other insupportable afflictions doth she become thrall lye open For we obserue and this not seldome that the Husband becomes vnkind withdrawing his loue and affection from whence it is due placing it on others where it is not due Againe the Husband I meane no few number of them doth oftentimes dissipate and waste his Estate and Patrimony in sensuality and riot to the vtter ouerthrow or beggary in the end of Himselfe his Wyfe and Children But suppose the Husband be exempt from these disorders yet â—f the wyfe haue many Children falleth it not often out that the children through the negligence of their Father are brought vp in all liberty and dissolution to the inconsolable griefe of the poore Gentlewoman their Mother to the eternall Damnation of the Childrens soules And what comfort then can that womaÌ„ haue to be an instrumeÌ„t of bringing forth that Child who shall become for euer an Heyre of Hell-fyre O how many wyues are there in England who find by ouer late too dearely bought experieÌ„ce all this to be true which I here affirme of the frequent dangers griefes and afflictions of mynd commonly accompanying Marriage From all which languors of spirit that woman deliuereth herselfe who forbearing marriage doth determine to leade a Religious lyfe In proofe of the Truth her said I appeale euen to the certain knowledge of diuers of your selues who if you will but cast your â—es vpon some of your owne â—yndred and friends at least of our acquaintance that liue in â—ate of mariage must needs confesse that all or diuers of the aâ—â—re mentioned miseries and calamities do daily oppresse many â—f them You are yet free beware â—en of such dangers Nor will any further enlarge my selfe in â—his place vpon this Subiect but will refer you to the serious peruâ—ll of the Booke it selfe Yf this Discourse were a second Syr Philip Sidneys Arcadia reating of amourous Conceyts with what
God not to kill one another much more are we commanded not to kill our selues since true it is that a Homicide who depriueth another man of his lyfe is most hatefull in the sight of God how execrable then is he in Gods Eye who becommeth his owne butcher But many such persons there are said he who through entring into a most strict seuere order of a votary lyfe do often by their great fastings little sleepe immoderate disciplines and by other vnaccustomed rigidnes if not immediatly kill yet at least shorten their owne dayes and draw the period of their life to a far narrower compasse and number of yeares then God otherwise hath ordained to them Thus good Syr you see that it may be auerred at least with some shew of probability that a Religious lyfe so much aduanced by you and entertayned by my Sister may seeme to be prohibited forbidden by Gods owne hand-wryting Confessarius O how wanton and bold is Mans Nature to wrest and misconster Gods holy word for the impugning of that course of life which God himselfe first instituted For how can it be that the ten Commandements giuen by God to the Iewes should forbid that state of life which God after ordayned among the Iewes But here I must make bold to charge your Father with want of reading For it seemes he is ignorant that among the Iewes Gods chosen people there were certaine Religious men called Essenes of whom Iosephus the learned Iew thus discourseth q The righteousnes of the Essenes is meruaylous They enioy their riches in common and in this course aboue foure thousand men do liue hauing neither wyues nor seruants And further of them in another place They are Iewes by Nature r and do obserue Continency auoyde Mariage are Comemners of riches With whom accordeth the learned Philo. a Iew s who speaks much of the same Essenes of their Monasteries and of their wonderfull fasting from Meate saying of them Vix semel triduo cibi recordantur They scarce tast once of meate in the compasse of three dayes But to answere this your Fathers Reason more particularly First I say that worldly people who are not reprehended for so doing do vndertake as great or greater seuerities euen for temporall respects as religious women do for the gayning of Heauen How many Tradesmen are there who watch most part of the night in labour and spare dyet for getting of meanes to maintaine themselues their charge with poore meate and meane cloathes How many Saylers seamen beaten with cold thunder and stormes spend fewer howers in sleepe then Religious persons do and all for a little drosse and gaine Briefly how many Lawyers are there in England who liuing far from London do consume a good part of the yeare only in traueling vp and downe from their owne houses to the Terme not regarding like to ordinary Carries any weather or foulenes of the way whatsoeuer And when they come to the Terme all the forenoone they bestow in going to Westminster pleading it is to be feared sometymes an vniust cause and all the afternoone they do shut themselues vp in a little closet for their Clyents to resort vnto them which sitting course for so many howers would be most paynefull to other men and all this vassallage they vndergoe for scraping together a little gold and siluer Yf then temporall men forbeare not such infinite drudgery which in a common eye may seeme to shorten their dayes and yet they are not to be charged for hastening of their death why then shall Religious women for vndertaking lesser austerities for Gods sake desire of gayning of Heauen be reputed Killers of themselues or guilty of their death In this last place I say that it is experimentally most certaine that worldly men who liue in all affluency and aboundance of riches and pleasures do commonly liue fewer yeares then Religious persons do For such temporall men through Epicurisme and delicacy of fare or through intemperance in the sinnes of the flesh do fill their bodies with crudities raw humors diuers diseases attending the same whereby their liues are sometimes shortned Whereas Religious persons through their spare dyet moderate labour and daily meditation of Heauenly matters haue produced their liues to many yeares According hereto to insist in two or three particulars we read that S. Antony the Hermit liued a hundred and fiue yeares S. Ierome who spent much of his tyme in the wildernes liued a hundred yeares and S. Romualdus also arriued to more then to a hundred yeares So litle Reason there is to charge a Religious course with shortening the lyues of its Professours Abbesse I pray you Father Confossarius and you Cosmophila giue me leaue to vrge one reason as more fitting to be deliuered by a woman to proue that religious women are lesse subiect to shorten their liues then other women who liue in the world and this is Childbirth How many women are there in the world though otherwise of most strong and healthfull constitution of Body who haue in the compasse of a day or two in the deliuerance of their children lost their liues This point is so cuident and daily subiect to our hearing that it were-lost labour to spend more words therein Now Religious women who euer remaine shut vp in their Monasteries from the sight of men are thereby exempted from this danger by the which Lay-women do oftentimes come to a sudden and vnexpected death and it may be perhaps your fortune Cosmophila after your marriage to shorten your lyfe by this meanes wheras it is impossible that your Sister Caelia continuing in her present Resolution should thereby abbridge her dayes But you may proceed Cosmophila in your other difficulties and pretences against Religious women Cosmophila I partly acknowledg the weakenes of this my obiected Reason for I discouer it for such through the seuerall answeres aboue giuen thereto But to prosecute my Fathers discourse of the former Subiect He more then once would say that one by imbracing a votary or Monasticall life doth thereupon euen shake hands with the world giuing it its last Adieu since he depriueth himself of all the pleasures which the world affords And thus such a man or woman ceaseth to be themselues forbearing the ends for which in some sort they were created For they disclayme from all Riches Honours Marriage corporall pleasures and other consolations and comforts whatsoeuer which the world daily affoardeth to others And this indeed I hould to be the greatest hinderance of all others for entring into that retired course of life whereunto you Reuerend Syr do so much persuade Confessarius I am of your mynd Cosmophila that this is the maynest obstacle of all others in this kind yet I thinke it may be remoued taken away with as much facility or more then any other of your obiected Reasons And first I discouer the weakenes thereof by laying downe the frequent Testimonies of
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
same is being performed in a Lay person and this by vertue of a Religious state That those who are truly Religious people do euer the Will of God That a Religious life as aboue is partly shewed cutteth off and preuenteth all occasion of sinne That by a Religious state we she the world and all the dangers thereof All these particular points I say I will pretermit to enlarge my selfe vpon and I will close this longe Passage touching the Fruits and benefits of a Religious life by heere shewing That one maine or chief Fruite thereof is that it promiseth a safe quiet and happy death The greatnes of which benefit what tongue can expresse or vnderstanding conceaue since Gods sacred writ assureth vs q Blessed are they that dye in our Lord Now for the better more full apprehension of this so inexplicable a benefit we are to call to mind that at the hower of our death three things are accustomed to afflict vs The 〈◊〉 Death it selfe the remembrance where of in regard that thereby we are to leaue the world and all its temporall pleasures begetteth euen a horrour in Mans Nature and therfore it is most truly said by the Wiseman that the remembrance * of Death is bitter The second reason making death so vnpleasing is that that is the tyme when the Deuill is most accustomed to tempt a Soule with his wicked suggestions The third and most dreadfull is the astonishing feare of the last Sentence oâ— doome of a Soule which instantly followeth after death Now the discontents and terrour of all these three things are much more mitigated sweetned and lessned in Religion then they are or commonly can be in the death of Lay persons To begin with the first This griefe in the Laity proceedeth that by death we are tâ— leaue all worldly Riches states honours yeâ— wife and children Finally that the soule 〈◊〉 leaue the body they two hauing liued so lonâ— as most deare friends Now most of this griefâ— is taken away in one dying in the state of Religious life And the reason hereof is tâ— cause when a Religious man or Woman by their professed state haue once forsaken the world they haue giuen then aforehand their last farewell to all Riches Honours neereneâ— of kindred and the like and then seeing theâ— haue parted with all these allurements afore aâ— their first entering into Religion it cannot 〈◊〉 any great griefe the second tyme to part with them to wit at the tyme of their death Now touching the second point which the Assaults and temptations with which 〈◊〉 Enemy of Mans Soule is accustomed to trouble ech one at his death we dare say That if there be any kind of men that are not troubled at that tyme or but very little with his wicked suggestions the Religious Man is that man And this is thus proued First in that the goodnes of God will not suffer himselfe to â—eaue and forsake that person in that last point of a most dangerous state vpon which person God hath in his lyfe tyme heaped so many spirituall graces and fauours as are necessarily concurring for ones entring into a Religious state Secondly I maintayne that it is most sorâ—ing and agreeable euen to the Iustice of God to protect and defend in that dangerous hower that person who with all sincerity and simplicity of hart hath vowed himselfe I meane both his Body Soule and all the powers thereof to a most strict seuere and Religious Course of seruing his diuine Maiesty Wherefore no good Religious person hath iust Reason to feare but that God at the hower of his death will couer him vnder the wings of his protection and will strengthen his Soule with internall comfort To the lessening or breaking of the forces of the former temptations of the Deuill at the tyme of a Religious Mans death we may add the comfort and consolation which euery Religious man at that hower receaueth of his Brethren euery Religious Woman of her Sisters This I meane by the assistance of their Brethren and Sisters which assistance consisteth in their exhortations Counsell and continuall prayers which allwayes but especially at the instant of death are very powerfull to animate vs in hope and to repell the fierce attempts of the Enemy Concerning the third last point which maketh death most terrible which is the learâ— of the dreadfull doome which immediatly followeth the separation of the body from the soule The feare of which doome is much diminished by the hope of Saluation which iâ— Religious man may more securely promise to himselfe then any Lay person for the moâ—â— part can And this Hope is grounded principally vpon two points First that it is presumed that a Religious Man is not guilty to himselfe of any mortall and grieuous sinne Secondly his Hope is confirmed with the remembrance of the aboundance of his good works during his lyfe tyme neither of which can be wanting in a Religious Course And hereupon we read S. Ierome exhorting Iuliaâ— to a Religious life thus to write to him r Happy is that man and worthy of all blessednes whom old age ouertaketh seruing Christ whom the last day shall fynd fighting vnder our Sauiour or to whom iâ— shall be said Thou hast receaued ill things in thy life but now shalt reioyce Hitherto worthy Cosmophila I haue laboured both for your owne and your Sister Caelia her spirituall good in discoursing of a Religious state And briefly to recall to our memory what hath passed in our former words thereof euen from the beginning of our speach First you may remember that I did discoueâ—â— the weakenes and insufficiency of all those Reasons and Obiections insisted vpon by â—ou with which your Father so much laboâ—ed to impugne at least to disesteeme and disâ—alew a Votary and Monasticall lyfe After that shewed the worth of that kind of life by seting downe the three Essentiall Vowes I meane of Chastity Pouerty and Obedience wherupon a Religious life is grounded or seated That done I did spend diuers passages of â—each in laying open the Excellency Antiquity â—onour Splendour and Dignity of the same kind â— life And now in this last place I haue ranâ—ed togeather diuers of the chiefest and most â—rincipall Fruits and benefits euer necessarily â—â—tending vpon a Religious state So as now I how not what more can needfully be said â—uching this subiect That your Sister Caelia hath by these my words strengthened and fortifyed her pious resolution for imbracing this course of lyfe I â—â—st fully assured Now what operation my â—eaches haue found in you Cosmophila will â—est appeare by your owne relation Only I â—ould be glad as through some words by â—ou aboue vttered I partly hope if so by force these my speaches your Iudgment might fully induced only to haue a true and worâ—â—y conceite of a Religious life Cosmophila Only to haue a true and worthy conceite of a Religious life O God if so I
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
her Meditations haue wrought very forcibly vpon her Iudgment I my selfe will goe and bring her forth Loe Good Father I haue freed Cosmophila of her voluntary imprisonment and haue brought her forth againe to your Reuerence Now Cosmophila you may freely heere vnfould to Father Confessarius whether you haue reaped any spirituall profit by this your willing restraint and by meditating of the points which were appointed you Cosmophila O Good Madame and you Reuerend Father I should be most vngratefull not only to your selues but chiefly to his diuine Goodnes if I should conceale the benefit which I trust I haue gotten in this Spirituall Exercise such internall consolation in hath pleased his diuine Maiesty to power 〈◊〉 Soule And indeed I here confesse with an inexplicable comforts that whereas before my retyrement I was most willing to imbrace a Religious life my desire thereof is now so infinitly increased as that my words are scarce able to expresse my thirsty greedines thereof And to lay my selfe openly to you both besides the prefixed order of meditating the foresaid points set downe in writing I after laboured to apply according to my weaknes of iudgment the vse of euery particular Meditation to the seconding and furtherance of my intended course of a Religious life I will exemplify this point in all the Meditations 1. In my meditation of Death I thus discoursed with my owne Soule Yf the ryme of our â—eath be most vncertaine vnto vs Yf at that tyme there must be an end of all the world so far forth as concerneth vâ— Yf at that hower all our tyme fruitlesly afore spent in the pleasures of the world will seeme most â—sple using to our Memory in regard what is to follow death haue not I then iust reason to spend my tyme â—reasâ—er is that most strict course of life which will â—nâ—â—melesse vnwilling to entertayne death when soeâ—er it shall come and will afford me greater confidence and hope of my future Saluation 2. The Meditation of Iudgment did most affraight my poore Soule considering the 〈◊〉 and terrible signes which are to be the fore-runners of the day of iudgment But specially considering the last Sentence proâ—â—inced by the Iudge to the wit led and to be Good or vertuous To the wicked in these wordes Goe you cursed into euerlasting fyre To be Good and vertuous Come you blessed of my 〈◊〉 posâ—esse the kingdome which is prepared for you 〈◊〉 beginning of the world I then concluded with my selfe That no paynes or labour in this world could be thought by any man enioying but any spark of reason to be ouermuch for the auoyding of the euerlasting fyre or for the gayning of that promise kingdome 3. In the meditation of Hell I did consider two points with reference to my determined life First the insufferablenesse of the paines of Hell Secondly that they were tâ— continue for all Eternity Alas thought I who is all the rigour and austerities in the most strâ—ct course of Religion that is in the world in respect of the leaâ—â— part of those dreadfull torments Againe What is to leade a life somewhat paynefull to flesh and bloud only for the space of some few yeares in respect suffering insupportable torments for alleternity and without end Then did I conclude in the secrâ—â— of my Soule Happy is that Man or woman whâ— with a Christian Resolution and courage is wholy beâ— to lead a most seuere and austere life for the preuâ—nceâ— the grieuousnes of the paines of Hell which are to continue for euer And then were presented vnto my trembling Hart those words of the Holy Scripture Who a can dwell with deuouring fyre and with euerlasting ardours 4. To end with the Meditation of Heauen O now was my Soule rauished with inexplicable comfort in pondering that it is in on power and will by suffering some laborioâ—â— Acts in this world and through the mercy God to purchase those most happy ioyes Heauen Then I said to my selfe Shall the obseruance of the three Vowes of a Religious life shâ— fasting shall rising in the night to prayse God or shâ— any other Morâ—ifications whatsoeuer practised in Monasteries be thought too great a price for the buying of the most pretious Margarite b of the kingdome of Heauen where all the Saints do now raigne with God and shall raigne for euer and euerlastingly No and hereupon came presently into my mind those words of the Apostle sometymes repeated by my owne Father The sufferings c of this tyme are not worthy of the glory to come that shall be shewed vnto vs In this sort were my thoughts busied after I had performed the Method prescribed in euery Meditation Confessarius I much reioyce Happy Cosmophila at this your more then expected fortunate proceeding Well then Seeing things so prosperously goe on there remayneth nothing but that the Lady Abbesse now at the feast of S. Iohn Baptist my Patron which is within these few dayes do admit you into the Nouiship with your sister Caelia In the meane tyme both of you may make your Letters ready which you meane to send to your PareÌ„ts mine ioyned to theÌ„ by that time shall not be wanting Your Retinue which you brought with you may stay here vntill the tyme aforesaid when you shall publikely receaue the vsuall Habit or cloathing of the Nunnes of this Monastery at the performance whereof your said-seruants may be present that so they may with greater confidence assure your Parents of all things here falling out either coÌ„cerning you or your Sister Caelia And seeing Religious Women in most Monasteries do change their Names at their first entrance into Religion therefore since your owne desire vpon your receauing of the Sacrament of Confirmation aboue expressed is such hereafter inâ—teed of Cosmophila signifying A louer of the world you shall be called Sister Christophila as hauing deuored your selfe wholy to the Loue and seruice of Christ our Redeemer and Sauiour Abbesse I condescend Cosmophila most willingly to all that which Reuer Father Confessarius hath disposed touching your admittance And at the day aboue named I will giue you your Habit and we will by Gods Grace account you hereafter as one of our owne Caelia No more then Cosmophila but sister Christophila O happy houres We are now Sisters in a double manner Before by Nature now by Grace before by Generation of Pâ—rents now by Regeneration of God himselfe briefly before by a certaine constraint and Necessity proceeding from Man now by our voluntary 〈◊〉 of one and the same Religious forme of liâ—e rising from the blessed impâ—â—ations of his Diuine Goodnes But Good sister seeing the tyme of your admittance will be within these so few dayes â—et vs in the meane while haue ready a ioint letter written from 〈◊〉 to our louing Parents to acquaint them with all the passages concerning vs both Cosmophila I shall louing Sister be most willing to put my name and hand to all what
hath passed touching either of vs since my first arriuall to this place Therefore I could with you as being the elder Sister to indite and penne the letter And Reu. Father Confessarius will as he sayth send with ours both his owne letter to our Parents and a Coppy of the discourse passed betweene him and me Therefore let vs both goe presently about it which being perfected I will giue the letters and the discourse the day after my Cloathing to one of my Seruants that he may present them from vs to our most deare Parents A Letter written by the two sisters Caelia and Cosmophila to Syr Orthodoxus Knight and his Lady Gynecia their deare Parents MOst Deare and louing Parents who vnder God haue beene the â—â—le meanes that we haue any being in this world and that we breath this common Ayre We your two most humble and Obedient Daughters beseech you to read the Contents of this our mutuall Letter with all serenity of mind and freedome from griefe and passion and that you would be pleased that these fâ—owing teares equally shed by vs both at the writing hereof may not become fruitles and neglected in your Eyes We then in all prostration of body and mind hereby do make knowne to you that your daughter Caelia cannot be induced vpon any Motiue whatsoeuer to forsake her happy and blessed vocation and which perhaps will seeme far more strange in your apprehension that her Sister Cosmophila in place of withdrawing her sister Caelia from her votary life is fully determined to vndergoe with her the same Course and heere to remaine without any thought of euer seeing her Country againe Yea indeed she hath already taken vpon her the Habit of this our Monastery The more certaine particulars of both our Resolutions the letters sent at this present from our most Reuerend Confessarius will fully lay open to you since the vnexpected change of Cosmophila was wrought by the deuout and learned Discourse which he did vse vnto her Now then Most deare Parents we know you loue vs sincerly let your loue descend chiefly to the loue of our Soules True it is you intend vs great aduancements but what are our Soules bettered thereby You are willing to procure for vs high Mariages But what more noble Spouse then Christ You couet that we may liue in all affluency and abundance of temporall commodities pleasures O how opposit and crosse is this way to that chosen way of life which our Sauiour the Apostles other most eminent Saints haue before vs trodden Briefly you euen thirst to haue by vs as being your next heyres now after the death of our Brother Monadelphus the descent of your house and family which we know for some hundred yeares hath allready continued to be produced extended and drawne out hereafter from tyme to tyme But is there any tyme so long as Eternity to the which we both being your Children and the branches of your bodies by imbracing this our so much wished and desired life do hope to aspire Let not then O let not temporall worldlings be preferred in your iudgment before our Sauiour Let not the prosperous lyfe of sensuall men ouerballaÌ„ce with you the most austere seuere life of Christ himselfe of his Apostles and of all other most glorious Saints now raigneing in Heauen Finally let not the desire of the continuance of your descent and House only for certaine yeares here vpon the earth and that most vncertaine endanger to preuent the eternall continuance of your Children and Issue in Heauen No No It is vanity to set our Loue vpon those things which speedily passe away and to neglect that which as the chiefe meanes conduceth to our Celestiall ioy which is euer permanent We know you are Rich in the world Our chiefest Ambition is to be Rich in Christ who was so poore as that he had no place in which to rest himselfe for do we not â—ead i The foxes haue holes the birds of the ayre 〈◊〉 nests but the sonne of man hath no whereto reâ—â—se his head Giue vs both therefore your absolute and most voluntary consents euen for his sake who was so poore and who suffered deatâ— for the sauing of all mens Soules that we maimitate in part his Pouerty and answere to hiâ— heauenly inspirations bestowed vpon vs foâ— the sauing of our Soules And although we be not Schollers yet wâ— haue read in deuout spirituall Bookes thuâ— much in our defence this we speake not bâ— way of contestation with you noe God forbid but only by most hubly exhibiting what may be said in our behalfe that what thing soeuer houlds one from following the inspirations anâ— Motions of God must of necessary be a Temptations But euery Temptation you know proceed from the Enemy of man We might as perâ—nent to vs here also alledg the aduice which S. Ierome giueth to Furia a noble matrone who entred into Religion in these words 2 The Father willbe sory meaning for taking a Religious Course but Christ will be glad Thy famiâ—â— will lament but the Angells will giue thee ioy Lâ—â— thy Father do what he will with his temporall statâ— Thou art not so much his whose thou art by genertion as his whose thou art by regeneration His meane who redeemed thee at a deare price with hâ— owne bloud Thus this Blessed Father meditateâ— of this point And may not vnder both you corrections these words be in some sort applied to our Cause What answere to this our Letter you wiâ—â— returne we know not yet certainly no anâ— were but one worthy your selfes worth Christian Parents you can returne which able to case our troubled minds That is I aâ— your mother Gynecia do with all ioy entertayne both â—ur happy Resolutions Therefore we both giue you â—r full and free consents to proceed as you haue beâ—â—n Since your Soules are your owne not ours and â—u not â—e must answere for them We both therefore 〈◊〉 withall cheerefullnes of mind Fiat voluntas â—ei and most loath and vnwilling shall either of vs â—reafter be to resist Gods blessed Ordination herein how would this answere relieue and cheâ—h vs dispelling from our afflicted harts all â—auines of mind no small hinderance to a â—ertuous Life And thus in the good Hope of this our so â—uch desired Answere we euen vpon our â—ees do begge both your blessings and will euer cease to power out our poore prayers to is Diuine Maiesty to preserue you both in his watch and custody that so after your peregriation in this world is once ended we all may â—eet together in the Heauenly Ierusalem and â—ay mutually and daily enioy that most blesâ—ed sight of him who is our Creatour our Faâ—â—er and our Redeemes Yours truly most dutifull and Obedient Daughters Caelia Cosmophila Another letter of the Confessarius written to the worthy Knight Syr Orthodoxus to the Lady Gynecia his wife at their house in London VVOrthy Syr. Notwithstanding all