can he expect to receiue from God those good things which God hath promised him How can he expect a celestial guift from God that will not fulfill his vow to God Or how doth he thinke to receiue celestial guifts from God that neglecteth to performe his vowes to God Because he is not faithfull but an infidell He that neglecteth to pâ—rforme h s vowâ—s shall be damned among the infidell who in good things doth not accomplish his vowe Wherâ—fore my deare siâ—ter in Chrâ—st I admon sh you that you performe that good which you hauâ— promise Bâ— not rash in speaking and hoâ— in â—o ng Do not rashâ—y vow to doe any thing pâ—â—â—ume no h ng without ma uâ—e coâ—â—eration of youâ— foâ—â—e before hanâ— Promise not that wh ch you are not able to pâ—rforme You wâ—ll be verie cuâ—pable in the sight of God if you â—o noâ— performe â—he good which you haue p omised Thoâ—e that fulfill not their vowes do off nd God verie muâ—h They shall be reputâ—d among the infidells that performe not their vowes Foâ— it is better not to promise then not to accomplish Howbeit venerable sister in bad promisâ—s breake your word in an vnâ—eemely vow change what you had determined Perâ—orme not the euil which you haue pâ—omised fulfill not tâ—at which you haue vnaduisedly vowed That promise is wicked which with wickednes is performed Now therefore ô â—pouse of Christ as I haue inculcated vnto you often if you shall with all deuotion performe those good things to God which you haue promised him you shall receiue from him those eternal benefits which he hath promised you Amen That a Virgin ought alvvayes to consider the reason vhy shee came to religion CHAPT LXIII MOst deare siâ—â—er consider what you are know your selfe call to mind the reason of your being the cause why you were borne the original of your ofspring vpon what conditition you were created to what end you are placed in this world Remember whaâ— you are obserue the order of your nature Let your carriage be according to your calling Liue according to the condition of your creation Doe all things with moderation In all your action keepe the meane doe neither more nor lesse short or beyonâ— that which iâ— fiâ—ting Euen in good things theâ—e ought to be no excesse All things are profi able and perfect in their kind that consi in the meane all things are good and laudable that are done with moderation Howbeit good things themselues become hurtfull by immoderate vse for all excesse is esteemed a vice To doe all things with moderation is esteemed wisdome Make not that which of it selfe is good to become bad by indiscretion Deare sister consider likewise by premeditation what is fitting for euerie time Consider before hand what you ought to doe and where and when who and for how long you are to doe the same By discretion search out the causes of things Examine all your actions wâ—th all diligence Consider with all carefulnes how you are to begin and how you are to accomplish your good pretenses Vse discretion in all your actions Your perfâ—ction will appeare if you doe all things after a discreet maÌ„ner Whatsoeuer good you doe with discretion will be a vertue whatsoeuer you doe otherwise will be reputed à vâ—ce For vertue without discretion doth argue imperfection Vertu without discretion is esteemed little better then a sinne By euil custome many things are corrupted by euil vse many thing are abused Many things contrarie to good manners are employed otherwise theÌ„ they ought Let vse therefore giue place to authoritie or prescription Let law and reason ouercome bad cuâ—tome Honest Virgin I admonâ—sh you that you retaine a firme faith in your heart the shield of saluation on your head the signe of the crosse on your forehead the word of truâ—h in your mouth a good will in your mind the feare and true loue oâ— God and of your neâ—gâ—bour in your breast the giâ—â—le of chastie in youâ— bodie honestie in your actions sobrietie in your comportment or carriage humilitie in prosperitie patience in aâ—uersitie simplicitie in your conueâ—sation and beâ—auiour a firme confidence in your Creator a loue of liâ—e euerlasting perseuerance in good workes to the verie end Amen That a Virgin ought not to seeke to please men by the beautie of her countenance CHAPT LXIIII. MOst deare siâ—â—er let vs beware of pernitious beautie or fairenes for that the branches of all mischiefe do budde out from thence He that loueth the beautie of â—he bodie deceiueth himselfe Why Because the beautie of the bodie â—s deceitfull and vaine it is earth and ashes and the deceiuing of man Wherevpoâ— Salomon doth affirme * Grace is deceitfull and beautie is vaine Prou. 31. There haue beene and are at this present verie many that haue beene deceiued thâ—ough the beautie of the bodie Foolish men by considering the beautie of the bodie fall nto the snare of their ghostly enemie by gazing vpon the comelines of a faire face they are caught in the diuells net eare they are awares Many through the beautie of the bodie become bond-slaues to sinne and iniquitie God doth not exact comelines of bodie but seemelines of soule God loueth spiritual comlines more theÌ„ corporal Christ is not deligâ—ted in corporel beautie but in spiritual puritie Where ore deare sister in Christ I aduize you that you loue that beautie in which God is delighted Neuer looke vpon men with this fantasie that you may loue their beautie Neuer cast your eies vpon men with thiâ— intention that you may be delighted in the comelines of their person Nâ—uer gaze vpon men with this fond pretense that you may be enamoured of their fairenes I likewise admonish you that you neuer adorne your selfe with this sinister intention that you may please men Nâ—uer adorne your counteâ—ance with thâ—s fond pretense that you may be pleasing in their eies Let not your intention be that you may seeme â—aire before men for if you â—rick and trimme vp your selâ—e with an affectatâ—on to seeme faire in the sight of men you doe wrong to Chri Iesus your cele ial brid groome Si hâ—nce you are betrothed to Chr st Ieâ—us if you desire to expose your â—elfe to the sight of mortal eies you are not chast but an adulteresse As an adulteresse you doe Christ wroÌ„g if you shew your beauty tâ—at you may be liked and loued of men How caÌ„ you be excused from coÌ„mitting whoredome if you loue meÌ„ more then Ch i st your bridegroome Or how can you be excused fâ—oÌ„â—oÌ„miâ—ting a ulterie who do loue meÌ„ more theÌ„ Châ—ist to whome you haue vowed your viâ—g nitie With what face can you say I am not an adulteresse who haue giuen your selfe to Câ—rist in a religio house and yet are desirous to please men through the beautie of your contenance By doing thus you shew youâ— selfe to be but a queane for this is the fashâ—on of queanes and secular woemen to wit
Isidorus shall giue you an answere Although pâ—etie or compassion saith heâ— doth bid vs to weepe for the faithfull that are dead and gone yet faith do h forbid vs to lament for them We ought not therefore to weepe for the faithfull thaâ— are departed but rather to gâ—ue thankes to God for that he hath vouchsafed to free them from the miserie of this world aâ—d â—ath made them to passe as we pâ—ously beleeue to a place of repose light and peace We ought not to lament for such aâ— die in Chriâ—â— whome we doubt not to passe to perpetualie Honest virgin heare what I say Those men are to be lamented when they die whome the diuells snatch away with shame and ignominie not those whome the Angells receiue with honour and glorie Or those are to be lamented whome the diuells draw to the paines of hell not those whome the Angells carrie to the ioyes celestial Or those are to be lamented who after death are buried in hell by the diuells not those that are placed in heauen by the Angells Tâ—ose are to be lamented that die ill not those that end well Those are to be lamented that are preuented by a bad death not those that are honoured by a good death Virgin of Christ heare what I say When I weepe for those that die well I hurt my selfe and doe them no good at all when I weepe for those that are dead it hurteth me and doeth them no good Let those therefore weepe and take on for their friends aÌ„d kinds-folke that are dead and gone that denie the resurrection or thinke that after death there is no rising againe We therefore most deare sister who beleeue that our friends desceased do raigne with Christ in heauen ought not to weepe but to pray for them We ought not to weepe for our dead friends according to the manner of worldlings but rather to make intercession to our Lord for them by our prayers that he will vouchsafe to release them from their paines Of iudgement CHAPT LXX THere is a two-fold iudgement the one by which men are iudged in this life the other by which they shall be iudged in the life to come For this cause some are iudged heere by pouertie sicknesses and sondâ—ie tribulations of this world to the end they may not be iudged in the next world Therefore to some temporal paine is as a purgation to purge them from their sinnes but the damnation of some is begunne heere and their perfect perdition is prepared there Some are iudged in this world by tribulation others by the inquisition of the strict iudge shall be iudged by fire in the world to come neither shall the iustice of iust men be assured of pardon Heerevpon Iob speaking of God saith * Both the innocent and the impious he consumeth Iob. 9. For the innocent is consumed by God when his verie innocencie being clearely examined and compared to the innocencie of God becommeth nothing in coÌ„parison thereof The impious also is consumed by God when by the subtilitie of the diuine examination his impietie is sought for and sifted and iustly condemned Christ at the day of iudgement according to the diuersitie of merits will appeare to the elect sweet and affable but to the reprobate he will appeare terrible At the day of iudgement euerie one shall find the iudge according as he findeth his owne conscience in so much that Christ remaining in his calmnes he shall appeare terrible onely to those whome their bad conscience doth accuse Most deare sister heare what blessed Isidorus saith No man is without sinne neither can any one be secure of Gods iudgement sithence we must render an accompt euen of our idle wordes Woe be to vs miserable sinners woe be to vs wretched caitiffs What answere shall we make at that day who not onely by idle wordes but also by euil workes do offend daily and do neuer cease from committing iniquitie If in the iudgement of almightie God the iust man shall not be secure how shall we sinners appeare If at the examination of the seuere iudge the iustice of the iust man shall not be assured what shall we doe at that day that do daily offend If at the day of iudgement the iust man shall scarcely be saued where shall we appeare at that day that haue so ofteÌ„ offeÌ„ded No man at that day shall be withouâ— dread when the heauens and the earth shall be moued and all the element through exceeding heate shall be dissolued of which day it is also said * That day a day of wrath a day of tribulation and distresse a day of calamitie and miserie a day of darknes and mist a day of clowde and whirlewind a day of thâ— trumpet and sound in which the stouâ— and strong shall be troubled and affliccted Sophon 1. O deare brother what shall we say at that day when that austere Iudge shall come to iudgement For you by making mention of his comming haue made me to weepe You by bringing that dreadfull day of iudgement into my remembrance haue forced me to breake forth into teares My beloued sister in Christ you haue done well and like a good religious woman if with feare you haue wept by thinking of the strict Iudges comming because we ought now before the day of doome to preuent his face in confession Psal 95. and to appeare before him with teares and lamentation * For now is the acceptable time now is the day of Saâ—uation 2. Cor. 6. Wherevpon it is said in the holy scripture * Seeke ye our Lord whiles he may be found inuocate him whiles he is neere Isai 55. He shall be seene in the next life but it shall be a farre off Wherefore most deare sister it is neâ—essarie that we seeke our Lord with our whole heart and with our whole mind in this present life if we desire to find him in the next If we deuoutly seeke him during this present life and cease from doing ill we shall obtaine mercie of him at the day of iudgement because he is benigne and mercifull For it is written of him * Our Lord is sweet to all and his commiserations are ouer all his workes Psal 144. Let vs therefore most louing sister beseech that terrible and most iust iudge with deuotion and teare that at the day of iudgement he will not render vnto vs according to our iniquities but according to his mercies and that he will not permit vs with the wicked to heare that terrible sentence * Get you away from me you accursed into fire euerlasting Mat. 25. But that he will make vs with the elect to heare * Come ye blessed of my Father possesse you the kingdome prepared for you from the foundation of the world ibidem Of exhortation CHAPT LXXII MOst deare sister now by the grace of God I direct the ship of my speech towardes the hauen but yet notwithstanding I cannot but turne towards you in a word or two before the conclusion You
brethren or sisters or father or mother or wife or children or laÌ„ds for my sake shall receiue an hundred fold and shall possesse life euerlasting Matth. 19. Wherefore it is good for vs to forsake for our Lords sake all things temporal that from him we may receiue things eternal * Whosoeuer will be a friend of this world is made an enemie of God Iam 2. Therefore deare sister in Christ let vs not loue the world least we become the enemies of God He easily coÌ„temneth all things heere on earth that daily thinketh oâ— his death If we daily call our death to remembrance we shall willingly despise all earthly things If we haue the day of our death in our mind we shall quickly contemne whatsoeuer is in the world Question O deare brother I would willingly leaue for the name of our Lord all things that are in the world if I had any thing but because I haue neither gold nor siluer nor the riches of this world I know not what I shall leaue for the name of my Lord. The answere O spouse of Christ You leaue much if you leaue the desire of hauing you leaue much if you desire to haue nothing You leaue much if you forsake all carnal desires you leaue much if for the loue of God you despise all worldly pleasures You leaue much if you renounce all earthly desires and God doth much more loue mens soules then earthly riches God doth much more loue a mind that is holy and free from vice then any earthly substance Venerable sister the kingdome of God is asmuch worth as you haue God asketh nothing of you which he hath not giuen you Giue him therefore that which he hath giuen you to wit a mind that is holy chast poore and modest deuout and religious and adorned with good manners Therefore honest sister the kingdome of God is as much worâ—h as you are Bestow your selfe vpon Christ your bridegroome and buy his kingdome of him Be not troubled at the pâ—ice Let not the price cause in you any disturbance Let it not seeme vnto you to be a hard and difficult matter sithence Iesus Christ the king of heauen gaue himselfe that he might deliuer you from the power of the diuel and purchase you to God the Father Wherefore giue your selfe to him willingly who hath redeemed you out of the hand of your enemie Giue your selfe to him entirely because he that he might saue you gaue himselfe entirely My beloued sister in Christ despise all riches temporal that you may obtaine those that are eternal Riches leade a man to the danger of bodie and soule riches draw a man downe to hell Many haue beene in danger by reason of their riches many haue endured many miseries and sorrowes by meane of their temporal substance Richeâ— haue beene the cause of many meÌ„s death many haue beene made away by meanes of their wealth They haue neuer true repose that entangle themselues in worldly cares For the cares of the world disturbe the mâ—d A mind busied in earthly affaires is alwayes full oâ— aÌ„guish Venerable spouse of Christ if you desire to liue quiet seeke none of those things that are in the world You shall alwayes haue quietnes of mind if you separate your selfe from tâ—e cares of the world You shall alwayes enioy inward peace if you sequester your selfe from the hurly-burly of earthly actions because riches are seldome or neuer gotten without offence It is rarely seene that they that possesse riches attaine to true rest of mind They that entangle themselues with the cares of the world do separate themselues from the loue of God He that fixeth his affection on things transitorie cannot be delighted in God almightie The cares of things temporal do auert the mind from things eternal No man can at once truly couet the glorie of God and the glorie of the world It is hard at once to applie our selues to heauenly cares and earthly affaires it is hard at once to loue God and worldly pleasures No man can at once loue God and the world perfectly both of them at once cannot be loued equally Honest virgin heare what I say albeit a man glister with the glorie of the world albeit he be clothed in purple and gold albeit he be clad in rich array and appeare neuer so glorious and gay albeit he shine adorned with pearles and pretious stones albeit he be vested in rich and costly robes albeit he be attended vpon by a multitude of seruants albeit he be defended with swords and halberts albeit he be compassed about with innumerable troupes of attendaÌ„ts and saued from danger by whole squadrons of souldiers yet he is still in anguish and paine he is still in perill and perplexitie of mind Albeit he lie in a soft silke bed yet he is disquieted and troubled and albeit his bed be adorned with gold and siluer and framed of the softest douâ—ie feathers yet he is still fraile and subiect to sicknes and death it selfe My most louing sister in Christ I haue for this cause said this that you may know how vaine the gloriâ— of this world is Wherefore venerable sister that you may be able to purchase those riches that are celestial contemne those that are terrestial willingly despise all earthly preferments that you may attaine to celestial contentments Refuse things temporal that you may haue those that are eternal giue those that are small that you may obtaine from God those that are most ample Shunne heere on earth the companie of men that you may enioy the societie of Angells in heauen to which he vouchsafe to bring you who hath redeemed you with his pretious blood Amen Of the habit or attire CHAP. IX OVR Lord Iesuâ— Chriâ—◠〈◊〉 in the Gospel * Behold th◠〈◊〉 are clothed in soft garments ar◠〈◊〉 king houses Matt. 11. They are termed soft garments for that they soften and â—â—feminate the minde The court of an earthly king is delighted in clothing that it soft and gentle but the Church of Christ is delighted in that which is rough and humble The garments of Gods seruants and handmaids ought to be such as that they make no shew of noueltie no shew of superfluitie no shew of vanitie no shew of pride or vaine glorie Wherevpon S. Hierome doth say It is not gay clothing that maketh à gay cleark or Church-man but cleannes of mind Let vs therefore deare sister adorne our selues with spiritual ornaments that is to say with charitie humilitie meekenes obedience and patience These are the garments with which we may please our celestial bridegroome Christ Iesus Christ the inuisible bridegroome doth not exact beautie without but within like as it is written in the Psalme * All the glorie of the daughter of the king is within Psal 44. Wherefore deare sister in Christ let your riches be good manners let your beautie and comelines be a life adorned with vertues Most louing sister I wish that that may be said of
priuate may be amended in publique They that openly offend ought openly to be rebuked that whiles they are healed by open reprehension they likewise may be corrected that did amisse by imitating them that whiles one is corrected the rest may be amended It is better that for the saluation of many one be condemned then â—hat by the licentious behauiour of one many be in hazard S. Gregorie likewise saith There are many that listen when they are blamed but yet disdaine to returne to amendment Let euerie one heare of the kingdome of heauen what he affecteth let him heare of hell what he feareth that if loue do not enuite him to vertue feare at least may reuoke him therevnto S. Isidorus also saith Iust men take their reprehension in good part when they are rebuked for their faultes Most deare sister discipline is a maiâ—â—resse not be despised and therefore we ought to loue our superiours and to listen to their wordes with all meeknes for that by their reprehensions and chastisements they take away from vs our owne wills and out worldly desires Wherevpon the Church or euerie faithfull soule saith of Prelates or superiours in the Canticles * The keepers that goe about the citie found me they strooke me and wounded we the keepers of the walls tooke away my cloke Cant. 5. By the keepers of the citie we vnderstand Prelates who keepe the state of the holy Church who likewise find a faithfull soule and strike the same by their preachings exhortations and threatnings and wound her with the loue of Christs charitie neither doth this suffice them but they also take away her cloke from her that is all temporal subâ—â—ance and earthly delectation that so they may send her being free from worldly riches and sinne to the kingdome of heauen Wherefore deate sister in Christ it is verie fitting that we loue our Prelates as our parents to the end that we may willingly receiue from them the discipline of our saluation according to the counsel of King Dauid saying * Apprehend discipline least sometime our Lord be wrath and you perish out of the iust way Psal 2. If therefore we will not perish out of the iust way of saluation it is expedient that we embrace discipline If he that receiuet not discipline shall perish out of the iust way doubtlesse he shall be confirmed in the iust way that receiueth discipline Now therefore venerable sister I admonish you that you willingly accept discipline that you may be freed from the anger of God almightie and confirmed in the iuâ—t way Giue him many thanks that shall chastise you render him thanks that shall rebuke you If your Abbesse or Prioresse shall reprehend you for your good be not greiued when your Abbesse or Prioresse shall shew you the way of saluation listen willingly to their doctrine when any one doth seeke to aduance you in the spiritual course which you haue vndertaken behaue not your selfe rebellious towards him Loue them that shall reprehend you for your offences loue them that shall chastise you for your negligences Do nor reuile them that rebuke you neither render euill for good Answere not churlishly when they giue you good instructions neither render them crosse wordes for their courteous admonitions And why so * Because he that loueth discipline loueth wisdome Pro. 12. And therefore if you will loue discipline you will become wise You will become prudent if you will patiently endure chiding you will become patient if you will humbly endure correction Honest virgin for this cause we are chastised of our Lord and of our Superiours in this life that with this world we be not damned It is farre better for vs to be corrected in this life by our Superiours for our negligences then to be damned in the life to come It is better for vs to be chastised now by our Superiours for the transgressions and faults which we haue committed then to be punished in the next world My most louing sister in Christ it is better for you to be scourged by the hand of your Abbesse then to endure eternal sorrow and anguâ—sh It is better for you to be whipped in this life by the hand of your Abbesse or Prioresse then heereafter to endure those torments that are endlesse It is better for you to be chastised by the hand of your Abbesse then to sustaine those torments which shall neuer cease It is better for you to endure whipping in this world from he hand of your Abbesse or other Superiour then to endure those infernal torments which shall last for euer It is better for you to be temporally scourged with twigges by the hand of your Abbesse or Prioresse then to be eternally scortched in those hellish flames FroÌ„ which he vouchsafe to deliuer you who with his pretious blood hath redeemed you Amen Of obedience CHAPT XIX MOst deare sister heare the wordes of the Apostle S. Paul * Let euerie soule be subiect to the higher powers for there is no power but of God And those that are of God are ordained Therefore he that resisteth â—he power resisteth the ordinance of God Ro. 13. Wherefore we ought not to contemne the powers whither they be ecclesiastical or ciuill because all are ordained of God And therefore when we contradict our Superiours by disobedience we doe God wrong When by pride and disobedience we are rebellious to our Prelats we doe against Gods precepts When we behaue our selues towards them stubbornly and disobediently we contemne God almightie who saieth * He that heareth you heareth me that is to say he that is obedient to you is obedient to me and he that despiseth you despiseth me Wherefore my moâ—t deate sister in Christ he that despiseth his Prelate despiseth God and he that honoureth his Prelate honoureth God and he that is obedient to his Prelate is obedient to God This vertue of obedience the Prophet Samuel praiseth saying * Better is ohedience then victimes and to harken rather then to offer the fatte of rammeâ— Because it is as it were the sinne of enchantment to resist and as it were the wickednes of idolatrie to refuse to obey King 15. Marie the sister oâ— Aaron through pride disobedience murmured against Moyses her brother and forth with shee became a leaper Num. 12. Marie which murmured aganist Moyses her brother that is against her Prelate or superiour signifieth the soule of euerie man which through disobedience and rebellion murmureth against her Prelate to whome shee will not obey nor receiue the precepts of saluation And for that shee will not admit the precepts of her Prelate by humbly obeying him shee is stroken and defiled with the leaprosie of sinne * Likewise Core Dathan and Abiron who through pride â—â—ubbornes and disobedience murmured against Moyses and Aaron were presently punished for their presumption as it is written in the Psalme * The earth was opened and swallowed Dathan and ouerwhelmed the congregation of Abiron Psal 105. And againe * A fire
one coate least we should feare tribulation he for our sakes hath willingly endured the same and least death should seeme dread full vnto vs he hath voluntarily sustained death for vs. * All that is in the world is the concupiscence of the flesh and the concupâ—scence of the eies and the pride of life which is not of the father but is of the world And the world passeth and the concupiscence thereof 1. Io. 2. Wherefore deare sister let vs not loue those things which are in the world least we perish with the world Dauid was a King and albeit he did abound with siluer and gold and ruled with a strong hand according to the interpretation of his name ouer many people yet he thought humbly of himselfe and said * I am poore and in labours from my youth Psal 67. And againe I am needie and poore Psal 69 And in an other place * I am a stranger with thee and a pilgrime as all my fathers Psal 38. Venerable sister let not transitorie allurements or contentmens delight your mind let neither temporal commodities make you merrie nor earthly losses and crosses make you mourne For so it is written If riches abound set not your heart vpon them Those things which ye possesse with loue we loose with griefe Listen ô spouse of Christ what I say He to whome all things in heauen and earâ—h do offer their seru ce became poore for vâ— Why what was the cause That by his pouertie he might mâ—ke 〈◊〉 rich You therefoâ—â— honâ—st virgin walk in the way in which Christ Iesuâ— your bridâ—â—roome haâ—h gone bâ—fore you 〈◊〉 your heauenly captaine with vnwearied steps Doublesse if you shall ouertake him you shall raigne with him Venerable sister behold the virginitie and pouertie of the blessed virgin Marie who wa so rich in our Lord and Sauiour that shee deserued to be his mother a d yet withall was so destitute of all worldly wealth that shee had neither midwife nor handmaid to assist and attend vpon her at his birth shee was likewise so needie and poore that for want of better lodging in â—eed of a bed shee laid her child in a manger Luc. 2. Moreouer S. Ioseph to whome shee was espoused was also verie poore in so much that he got hi liuing by playing the carpenter In like sort we read of the holy Apostles that they serued God in hunger and thirst in fastings often â—n cold and nakednes 2. Cor. 11. O spouse of Christ you haue examples by which you may contemne earthly riches and couet heauenly happines * For they that will be made rich in this world fall into tempâ—ation and the snare of the diuel and many desires vnprofitable and hurtfull which drowne men into deâ—â—ruction and perdition 1. Tim. 6. They easily contemne earthly riches who perfectly hope for hâ—auâ—nly because voluntarie pouertie leadeth a man to eternal felicitâ—e We came not to religion that we might passe ouer our time therein in pleasures but that by watching praying fasting singing and fighting against our spiritual aduetsaries we might by Christs assistance attaine to that kingdome which is promised vs. For for â—his cause we come naked into this world and are presented naked to baptisme that being naked and without impediment we might arriue to heauen What an absurd and vnseemely thing is it and contrarie to reason that he that was borne naked and came into the world hauing iust nothing should desire to enter rich into heauen * It is easier for a camel to passe through the eie of a needle then for a rich man to enter into the kingdome of heauen Mat. 19. It is better to want then to superabound He is ouer couetous to whome God doth not suffise Deare siâ—â—er if for the loue of Christ we shall willingly in this world endure hunger and thirst and nakednes and other corporall affliction we shall reioyce with the same our Lord Iesus Christ in his heauenly kingdome Amen Of murmuring CHAPT XLVII THe lodging of our heart is sanctified by the grace of God and by the inhabitation of his holy spirit when there is charitie peace goodnes humâ—litie concord gentlene and other such vertues abiding in vs. These are our riches to wit good manner and vertu s. But if we begin to brawle murmure and contend among our selues we are presently depriued of all these spiritual graces Why Because vertues cannot remaine with vices * For a little leauen corrupteth the whole paste 1. Cor. 5. Euerie seruant of God ought seriously to consider how great an euil he doth incurre Iâ— for temporal things he murmure for by this meanes he that ought to be rich becommeth poore What are our riches certainely vertues We therefore loose our vertues if we murmure for meate or drinke or such like corporal commodities Murmuring is a grieuous sinne wherevpon S. Gregorie saith No man that murmureâ—h receiueth the kingdome of heauen no man can murmure that receiueth the same The heart of a foole is as the wheele of a carte carriyng hay murmuring aÌ„d making a scrikâ—ng noyse as it goeth on the way Many religious men and woemen behaue themselues after the same manner who are subiect to many carnal desires and neuer cease to murmure Wherefore venerable sister it is requisite that we follow the counsel of S. Paul saying * Neither do you murmure as certaine of them murmured to wit in the wildernes and perished by the destroyer 1. Cor. 10. It is a dangerous thing therefore for vs to murmure least perhaps we perish by the destroyer in tâ—e monasterie as they perished in the wildernes Let vs therefore keepe our tongues from murmuring least which God forbid as they perished in this world we perish in the world to come Let vs not muâ—mure least as they perished in this life we perish in the next Let vs beware of all murmuring least peraduenture we suffer that in our soules which they suffered in their bodies Againe the Apostle doth counsel vâ— saying * Neither let vs tempt Christ as certaine of them tempted and perished by serpents ibidem He tempteth Christ who murmureth for meate or drinke or apparaile as it is written of the same people * And they tempted God in their hearts so that they asked meates for their liues Psal 77. And againe * And they murmured in their tabernacles they heard not the voyce of our Lord. Psal 105. He tempteth Christ who in the monasterie murmureth by asking more then he doth neede He doeth against Christ who in the monasterie demandeth more then is requisite He sinneth against Christ who in the monasterie doth scandalize his superiours by importunatly vrging them for earthly and transitorie things And haue perished by serpents Why haue they perished by serpents vnlesse for that a serpent is full of poyson and euerie one that murmureth hath the poyson of the diuel an his tongue This the Apostle S. Iames doth auouch saying * The tongue is an vnquiet euil full of deadly poysoÌ„ Iam. 3.
much Although he be good and godly yet admit him not ouer often into your company Why Least by the familiaritie of visiting the chastitie of both ruÌ„ne to ruine least by ouer frequent seeing the honestie of both come to nothing least by daylie seeing the good name of both be called in question least by ouer often seeing both parties loose their fame and reputation He sheweth himselfe to haue lesse charitie towards God then is fitting that giueth occasion of offending He sheweth himselfe likewise to haue lesse loue towards his neighbour then is expedient that giueth him occasion to offend for albeit he doe not amisse in outward action yet he nourisheth that bad opinion which others haue of him A man oftentimes offendeth by keeping ouermuch company Familiaritie oftentimes ouercommeth those whome vice could not subdue Oftentimes the occasion of doing ill hath caused and doth cause a will They whome pleasure could not subdue are oftimes conquered by continually keeping company Two of different sexe sitting together alone are by so much the more prone to feele carnal titillations in that part by which they are borne The natural flame likewise of the flesh is easily set on fire of it touch any thing that is apt to cause an vnlawfull desire A man and a woman are by nature different who if they be together albeit they sinne not yet by often keeping company they are the cause of a bad report What man can carrrie fire in his bosome and escape burning Fire and tow being put togither do make the flame to be gâ—eater Although they be of a contrarie nature yet if â—hey be put together they beget fire so a man and a woman if they be often seene to be together alone although they doe no harme yet by being togither ouer ofteÌ„ they loose their good name and reputatioÌ„ and cause others to murmure agaâ—nst them A religious man and a religious woman if they talke togither ouer often giue others 〈◊〉 occas o of murmuring The Sexe of a man and a women are different and therefore if they meete togither ouer often there ariseth an occasion of sinning What then doth fire and flaxe doe togither Who is so bereaued of vnderstanding as to put a serpent in his bosome Who is so void of consideration as to beare fire about him in his cloâ—hing Why doth a woman that hath vowed her chastitie to God keepe company weth a man Why doâ—h a woman loue the familiaritie of a man who for the loue of God hath conâ—emned the world and all transitorie things Why doth shee loue the presence of men that longeth to enter into the heauenly bedchaÌ„ber with Christ her bridegroome Why doth a woman that hath consâ—crated her selfe to God in religion desire to heare the deceitfull wordes of men Why doth shee that in the world refused to marrie desire to see mens faces now in the monasterie Wherefore beâ—oued sister in Christ if you desire to be secure from fornication remaine sepâ—râ—te in mind and bodie from the company of men if you perfectly desire to preserue your chastitie for the loue of Christ your bridegroome estrange your selfe from the societie of men If you place your selfe neere a serpent or any such venimous creature you cannot for any long time be secure If you sit neere the fire you will at length be melted although you were made of iron If you put your selfe in danger you will not long remaine vnhurt or secure from the woundes of sinne Listen therefore my most louing sister in Christ listen to the good counsell which I will giue you Let not men know your name let â—hem not see your face yea albeit they heare your name let them not know your countenance Listen also honest virgâ—n to the wordes of S. Paul the Apostle * We must haue goodâ—eâ— moâ—â—e of them that are wâ—thout 1. Tim. 3. We must therefore haue a good life in respect o ouâ—selueâ— and a good fame or repâ—â—ation in râ—spect of others Venerable 〈◊〉 it foâ— the loue of God you shall heere 〈…〉 the companie of men you stâ—â—â— by Goâ—s grace enioy the company of the Ang lls in heauen Amen That a virgin ought to shunne the company of young men CHAPT LIX MY most deare sister if you ought to shunne t e company of holy men with so great carefullnes least both their and your sanctitie perish how much more ought you to shunne the company of young men who follow thâ— obscure wayes and delâ—gâ—tes of this present life And iâ— you ougâ—â— to sâ—â—e the company of holy men with so great care and soâ—icitude how muâ—h more ought you to shunne the company of young men following the concupiscences of his wicked world To this end doth the diuel obiect young men to a religious womans sight that those whome shee seeth by day shee may thinke vpon by â—â—ght and that their late fight and corporal shape may continually 〈…〉 Wâ—erevpon the Prophet saith * Dea h iâ— come vp through ur windowes it is entred into our houses Ier. 9. The diuells allow doth not penetrat the 〈◊〉 parts of the mind buâ—â—y thâ— sâ—nses of the houre My deare sister in Christ mâ—n are to be loued not present but absent Men are to be loued not within but dores without You ought to loue meÌ„ in your heart not in your house Loue men in your mind yet when they are farre distâ—nt Men are to be loued â—or that they are the worke oâ— God yet not within your house or place of aboâ—e Men are to be loued not for the beautie of thâ—ir bodie but for that they are the workmanshâ—p of God almightie Againe deare sister I gâ—ue you this brotherly admonition that you neuer talke alone with any man Let no man talke alone with you neither speake with any man without two or three sisters in your coâ—pany Thâ— spouse of Christ ought not to talke alone with any man vnlesse it be with her ouerseer or ghostly father when shee doth penance for her sinnes A Nunne or religious woman that desireth to talke alone with any man sheweth that foolishnes raigneth in her mind Listen therefore louing sister to what I will say iâ— you couet to continue truly chast sequester your selfe from tâ—e company of men for the loue of Christ If heere on â—aith for the loue of Christ you truly contemne the company of men you shall without all doubt ra gne with him heereafter in heauen Amen That a virgin ought not to conuerse vvith bad men CHAPT LX. MOst vertuous virgin listen to the wordes of Salomon * My sonne if sinners shall entice thee condescend not to them Prou. 1. * Do not enuie an vniuâ—t man nor imitate his wayes Prou. 3. â— * Depart from a wicked man and euil shall faile from you Eccli 7. * Let iust men be your guests and let your gloriation be in the feare of God Eccli 9. What man soeuer you know obseruing the feare of God esteeme such a one as your
to paint their faces that â—hey may appeare beautifull in the sight of men O what an vnseemely and absurd thing is it thaâ— Nunnes and religious woemen should doe that which whoâ—es and secular woemen doe in the world Wherefore honeâ—t siâ—ter heare wâ—at I say mark what I admonish you Neuer deck vp your countenance that you may pâ—ease men buâ— adorne the face of your conscience with vertues within thaâ— you may be able to please Christ Iesus your celestial bridegroome God iâ— not delighted in the beautie of the bodie but in the beautie of the mind he is not delighted in the composition of the countenance but in composed manners â—e is not delighted in the corporal composition but in a holy and spiritual conuersation When a deuout soule is adorned with good manners for the loue of Christ within then it becommeth faire anâ— pleasing vnto him which the bridegroome doth insinuat vâ—rie well in the Cantiâ—le where he speaketh to the spouse saying * How beautiâ—ull art thou anâ— how comely my deareâ—t in delightes Cant. 7. As â—f he should say How beautifull art thou my dearest that is thou art beau ifull by liuing iustly vertuously and â—el giously and thou art my deareâ—t by louing me aboue all things Thou art therefore faire and beautifull for that thou dost conuerse in good workes by liuing well and in this respect thou art my dearest for that thou dost loue me perfectly because thou dost not loue any other friend more then me Thou art not onely my friend but also my deare â— because thou dost more desire to please me by good workeâ— internally then externally to please men by the beautie of thy bodie For this cause thou art not onely my friend but my deare in delightes A holy and deuout soule is said to be most deare in delightes that is in the delightes of the holy scriptures because he doth neuer attaine to the loue and familiaritie of Christ in any perfect manner that contemneth to abound in the deligh es of the holy scrip ure He alone will be able to attaine to the loue of Christ Iesu who recreateth himselfe in the delighâ—es of the holy scriptures such a one both loueth Chr st and is beloued of Christ But he that more desireth to please men by the beautie of his countenance then Christ by his good workes and actions doth neither loue Christ nor â—s beloued of Chriâ—t Wherefore I admonâ—sh you most deare sister that you loue Christ aboue all things because God the father hath chosen you in him before all ages I entreat you likewise that you couet to pâ—ease him alone and that you will not accept of that temporal or transitorie praise that is offered you by men Amen That a Virgin out not to laugh immoderatly CHAPT LXV MOst deare sister listen to the woâ—â—e of that mo t wise Salomon * Lâ—ugâ—â—er I haue reputed errour and to ioy 〈◊〉 haue said Why art thou deceâ—â—â— in vaine Eccles. 2. We term 〈◊〉 an errour when we ought to doâ— onâ— thing and doe an other Then there â— e an errouâ—â—s committed when he 〈◊〉 â—ugâ—â— to veepâ— doâ—h laugh and and â—ee eaâ— Laughter for this cause is called 〈◊〉 erroâ—r for that during the timâ— that any one doth laugh he forgetteth the day of his death He is truly deceiued in vaine that taketh content in temporal delectation They are truly deceiued that reioyce at the prosperitie of th s world because if they would call the day of tâ—eir deaâ—h to remembr nce they would ra her lament â—heir sinnes then laugâ— at fond and vaine things Those that laugh at friuolous and thâ— vaine things if they did remember thâ— calamiti s â—hat are lâ—ke to all vpon â—â—m would not laugh but mouâ—ne Wherevpon Salomo alâ—o 〈◊〉 Laughter shâ—ll bâ— m nglâ—d with sorrow and mouâ—ning occupiet the later en s of ioy Prou. 14. Our Lord likewise saith in the Goâ—pel * Blessed are they that mouâ—nâ— â—oâ— t ey shall be conâ—oâ—ted Maâ— 5. He saith noâ— Blessed are they that laugh but Blessed are th y that mouâ—ne because tâ—ey indeed are blessed that mourne for their sinnes not they that laugh at vaine tâ—ings Tâ—ey that mournâ— according to God are blessed because they shall be conforted Moreouer the Apostle S. Iames doth blame such as laugh at vaine thing sayiâ—g * Your laughter shall be turned in to lamentation and ioy into mourning Iam. 4. A foole in laughâ—er exalteth his voyce but a wise man will scarce laugh secretly Eccli 21. Wherefore deare siâ—ter eschew laughter as an errour and change temporal mirth into mourning Why Certainely to thâ—s end that by lamenting uring this your pâ—lgrimage you may become blessed I meane that at the hower of your death you may be found blessed if you bewayle your offenses in this world Acknowledge your selâ—e to be a pâ—lgrime or stranger in the world because heere is not your countrie but in heauen you haue not heere a permanent citie because God haâ—h promised you a celestial Hiâ—ruâ—alem in that eteâ—nal beatituâ—e to which the Prophet Dauid did desire to attaine when he said * I reioyced in those thing which were said to me we shall gâ—â— inâ—o the howse of our Lord Psal 121. The likâ— desire had tâ—at seâ—uant of Chri whâ—ch said * I desire to be dissoâ—ued and to be with Christ Philâ—p 1. He also couered to attaine to heauâ—n who lamented his ouerlong abode in thiâ— world in this manner * Woe â—s â—one tâ—at my seiouâ—ning is prolonged I haue dwelt with tâ—e iâ—habitants of Cedaâ— Ps 119. When â—e said this he did not laugh at worldly vanities buâ— raâ—her lâ—mented the tediousnes of this his earthly pilgrimage Therefore honest Virginâ— let your ioy be alwayes in heauen Let the mirth of your heart be alwayes accompanied with modestie anâ— stillne according as the Apostle doth admonâ—sh vs * Reioyce saâ—th he in our Lord aâ—wayes againe I say reioyce Philip. 4. Anâ— in an other place The fruit oâ— the spirit is charitie ioy peace c. Galat. 5. Such a ioy doth not trouble the mind through immederatnes of laughter but doth eleuate the soule thâ—â—ugh a â—esire oâ— attaining to that heauenly countrie whâ—râ— shâ—e may heare that ioyfull wellcome pronounced vnto her * Enter into the ioy of thy Lord. Mat. 25. The face of a man is the looking glasse of his heart By laughter a man may easily know the heart of a râ—ligâ—ous woman Laughter and vnprofiâ—able iesting do â—â—nouâ—ce the vaine conscience of a Nâ—â—â—â—e laughter and vnseemely iesting do often-times mâ—ke knowne the heart of a religious woman For if shee had a chaâ—â— heart shee would neuer laugh in that immodest soâ—â— Iâ— her mind were not iâ— pure shee would not laugh after that lasciuâ—ous manner For so our Lord saith * Out of the abounâ—anâ—e of the heart the mouth speaketh Mat. 12. The laughâ—er therefore and lightnes of a Virginâ— countenance proceedeth from the abounâ—ance of her most vaine conâ—â—ience If
for the good woâ—kes which we haue done This life is short and fraile Wherevpon S. Isidoâ—us saith He that considereth the length of this present life not accoâ—â—ing to the space but according to the enâ— thereoâ— doth profitably ponder by thâ—s meanes how short anâ—â—â—serable it â—s Wherefore my beloued sister in Chriâ—â— iâ— you seâ—ke true life tâ—nâ—â— towaâ—â—s tâ—aâ— lifâ— which is true â—or which you are a Christâ—an that is towards life euâ—rlaâ—â—ing That liâ—e is vital th s moâ—tal And â—â—eâ—â—fore you ought to die to the world in fâ—â—sh â—eaâ—â— you die in soule to Câ—â—iâ—â— Tâ—â—n euâ—â—â—e one is thoughâ— to â—u when â—yâ— g aâ—â—oâ—â—â—ng to 〈◊〉 world iâ—â—ueâ—h onâ—ly in Goâ— in whome 〈◊〉 haâ—h promâ—â—â—â— to lâ—ue The delay of this 〈◊〉 to a iust man seeme â—â—â—â—ksome aâ—â—â—ediouâ— for that he â—â—â—aâ—neâ—h nâ—â— to hâ—s desired counâ—ie so soone as he couâ—â— wish The time of our departure ouâ— of this life iâ— vncertaine and vnknowne to manâ— anâ— ofâ—â—ntimes when a man thinketh leâ—st of death he dieth on a soâ—aine Wherefore let euerie one hastâ—n to amend whatsoeuer he hat done amisse least he die in â—is iniquities aÌ„d so his â—ire and lewdnes enâ—â— a once Those whome the diuel prouoketh to vâ—ce while thâ—y are liuing he endeauoureth to draw wheÌ„â—â—ey â—y to torments on a â—o â—aiâ—â— Although a man in th s â—â—e be uâ—t anâ— perâ—ect yet at the howâ—r oâ— his â—â—partuâ—e he feareth least he be worâ—hy of pâ—n shment A quiet callâ—ng doth commend the end or iuâ—t men that by thi we may vnder and that the hâ—ly Angellâ— are pâ—â—sâ—nt to assi them foâ—â—hâ—â—â—hey depart th s life without any g ieuous vexation or tâ—oubl of minâ— Câ—â—â—â—â— Iâ—â—us the sonne of God receiuâ— h h s ◠〈…〉 departing out oâ— this life wi gâ—â—aâ— honour in eternal beatitude Wâ—â—râ—vpon â—he â—pouse saith in tâ—e Canticles * My beloued is gone downe into his garden to the bed of aromatical spices Cant. 6. He is said to goe downe for that visiting his Church he commeth to those with greater grace whome he knoweth to breath forth the sweet smell of a good fame to their neighboures by their pious workes and vertuous examples He is fed in gardeÌ„s when he is delighted in vertues of deuout soules He gathereth lilies when he cutteth downe his elect from this life that lasteth but a moment and maketh them to passe to the ioyes of that other life which shall neuer haue end Of such it is said * Pretious in the sight of our Lord is the death of his Saincts Psal 15. The webbe of a peece of cloth is â—orne out by threads and the life â— man is by each day wasted and deyed At the hower of death the soules of the elect are exceedingly affrighted being vncertaine whether they shall passe to a reward or to punishment Howbeit some of the elect are purged at the end of their liues from their venial sinnes Others againe at the hower of their death become merrie and reioyce through the contemplation of eternal happines Almightie God would haue the day of our death to be vnknowne vnto vs for this respect that we being ignorant of it might alwayes thinke it to be neere at hand and might be by so much the more carefull to doe good by how much the more vncertaine we are when we shall be called out of this world The diuellâ— at the hower of death seize vpon the soules of wicked men that they may be tormentors in paine that were persuaders in sinne Then those wicked spirits enquire after their woâ—kâ—s when the soule departeth out of the bodie and then they repeat the villanies which they haue persuaded that they may draw the soule with them to eternal punishment Tâ—e wicked man after death is led to be tormented in hell fire but the â—ust man after labour doth rest secure Like as bâ—atâ—uâ—â— afâ—er death doth make the elect to become ioyfull and glaâ— so wâ— ought to beleeue that an vnquâ—nâ—heable fire doth tormenâ— the wicked My beloued sister in C rist I haue tolâ— you th s for this câ—uâ—â— â—at you may know that it is 〈…〉 we continually â—espâ—â—◠〈…〉 haue the day of ou◠〈…〉 mbâ—aâ—â—◠〈◊〉 are 〈…〉 S. Iâ—mes the â—pâ—â—â—le saiâ— * What â—s 〈…〉 bu◠〈◊〉 vapour â—ppâ—aâ—â—g for 〈◊〉 little 〈…〉 4. Sâ—loâ—on 〈◊〉 saith * Boaâ—â—â—ot for tomorrow bâ—â—ng â—gnorant what the day to come may bring forth Prou. 27. Wherefore venerable sister you ought to liue warily and to consider the enâ— of your life daily that you may be able to despise the alluâ—emeÌ„â— of his world and attaine to eternal beatituâ—e * In all you workes remember your laâ—â—r end and you will noâ— sinne o◠〈◊〉 Eccli 7. for if you alwayes consider them you wâ—ll not offenâ— at all oâ— verâ—e â—eâ—dome For tâ—is cause deaâ—e sister I admonish yâ—u that you â—â—ke no â—elight in the things of th s world which are vaine anâ— transitorie for that without all doubt yâ—u are to the. Place not your hope in â—h ngs tempo al beâ—â—uâ—e â—o auo â— deaâ—h s a th ng impossible Why doth the in seâ—aâ— le nâ—sh â—â—oâ—ce in earthly thâ—ngs wh ch is pâ—â—pareâ— to be meate for wormâ—s Most 〈…〉 I haue said this for this reason that you neuer forget the state of your condition Remember that you are duâ—â— and into dust you shall re urne for so our Lord said to the first man Adam Gen. 3. Call likewise to remembrance what Iob saith of â—imselfe * As rottennes I am to be consumed and aâ— a garment that is eaten of the moth Iob 13. Set the memorie of death before you as a mirrour set before you the day of your departure Let the day of your death be continually in your remembrance and let the consideraâ—ion thereof keepe you from doing amisse Amen Of death CHAPT LXIX VEnerable sister listen I pray you to the words of a certaine wise man * O death how bitter is thy memorie to a man that hath peace in his riches Eccli 41. And againe * O death thy iudgement is good to a needie man and him that is diminished in strength and faileth in age ibidem Like vnto this is that which S. Isidorus saith O death how sweet art thou to such as are wretched how sweet art hou to such as liue in miserie and affliction how delightfull art thou to such as lament and mourne Death addeth an end to all the miseries of this life Death addeth an end to all earthly miseries it cutteth off all worldly calamities Death yeeldeth and end to the tribulations of this world but alas death commeth slowly when he is most desired Wherefore moâ—t deare sister it is better to die well theÌ„â—o liue ill it is better not to be then to be in miserie A question Deare broâ—her I entreat you to tell me whether we ought to bewayle such as are dead or lament for our frienâ—s that are departed The answere Louing sister To this which you ask S.