vnaduisedly reioyce at our good workes For this cause our Lord would haue vs ignorant of the end of our life that we might alwayes stand in feare thereof that sithence we are vnable to see it we might daily prepare our selues for it S. Isidorus likewise least we should thinke our selues secure in this life doth admonish vs saying Neither let a iust man trust in his iustice nor a sinner despaire any thing of Gods mercie and fauour but let him haue in his heart hope and feare ioyntly together let him hope of Gods mercie in that wise that he alwayes feare his iustice Although the conuersation of holy men be neuer so praise-worthy yet it is vnknowne to mortall men what there end will be And therefore a man ought neuer to be without eare for that the satisfaction of penance is poised in the ballance of Gods diuine iuâ—gâ—ment not according â—o humane censure Wherevpon Cesarius giueth vs this caution By how much we are â—eâ—â—â—e oâ— thâ—ngs past anâ— gone by so much we ought â—o be carefull of thing to come Venerable siâ—eâ— hold this as an infallible truth that the whole lâ—fe of a wise man is the meditation of death And therefore my deare siâ—ter in Chriâ—â— if you be at all times watchfull in Gods seruice you shall by so doing shew your selfe truly wise If you daily eleuate your mind to God and haue in remembrance the day of your death you shall be blessed according to that which a certaâ—ne wise man saith * Blessed is the man that is alwayeâ— fearefull Prou. 28. For this cause I admonish you honest Virgin that you be alwayes fearefull and suspitious of your end Be alwayes craftie and carefull against the tentatâ—ons of the diuel Watch continually and fight incessantly against your ancient aduersarie Pray day and night with all watâ—hfulne and combat with courage against the diuells treacherieâ— During your whole life be at all times heedfull and warie and striue with all dil gence against the wily shifts of your ghoâ—tly enemie Hâ—aâ—e likewise honest virgin what Iesus Christ your beloued bridegroome sayeth in the Gospel Blessed is the seruant whome when his Lord commeth he shall find watching mat 24. If therefore you shall watch to the same our Lord Iesus Christ with your whole mind you shall be numbered among the blessed in eternal beatitude You shall be blessed if with all deuotion you lift vp the eies of your mind to that true light which is God You shall be blessed doubtlesse if you watch to God with all diligence because God hath promised a crowne to such as are watchfull in hâ—s seâ—uice Wherevpon it is said of the eies of the bridegroome in the Canticles * His eies as doues vpon the little riuers of waters which are washed with milke aÌ„d sit beside the most full streames CaÌ„t. 5. The eies of thâ— bride groome are holy men who liue simply like doues and shew the way of saluation to others by their preaching and examples They are said to sit vpon the riuers of waters because they alwayes conuerse in the refection of the holy scriptures who are washed with milke for that by Gods grace they are cleansed in baptisme froÌ„ their sinnes Now what can we better vnderstand by those most full streames beside which they sit then the profound and hidden sayings of the holy scriptures with which we refresh our selues whiles we drinke theÌ„ by reading them of hearing them read by otherâ— For like as doues are wont to sit neere vnto the streames of waters that in the water they may see the shadow of such birdes aâ— flie ouer them and by the same may shunne the talents of the greedie falcoÌ„ so holy men do see the snares of the diuells in the holy scriptures as it were in the waters and by the description which they see they do as it were by the shadow know their enemie and so escape his subtiltie Do you most honest sister comport your selfe after the same manner be diligent in meditating daily on the holy scripture for by thiâ— meanes you will be maâ—e skilfull how you may he able to auoid the deceipts of your aduersarie the diuel Honest virgin I admonish you further that you wholy â— commit your selfe to the direction of the holy Scripture that is to say that you doe nothing els but what you heare from â—he oracle of the holy Scriptures because there you shall finâ— how you may shune the diuells snares I admonish you likewise tâ—aâ— for feare of rauenous birdes that s the diuells you sit vpon the riuers oâ— the holy Scriptures leaâ—t you vnaware which God forbid become a prey to your enemies I entreat you also that you continually watch vpon the riuers of the holy Scriptures and that with all care and diligence yo seâ—ke to shunne the snares of your enemâ—â—s Aâ—as fooles that we are whence is it that we do not know nor vnderstand that our cogitations are apparant and knowne in the sight of ouâ— Lord before they are put in execution For the Psalmist saâ—â—h * God searcheth the heart anâ— raines Psalm 7. Therefore most louing sister let vs coÌ„sider at all t mâ—s that we aÌ„d in Gods presence and wâ—â—h all acknowledge that we are â—aâ—th and ashes Behold our God most terrible to behold rendring to â—uâ—â—â—e one accordâ—ng to his woâ—kes is at hand and will not delay he himselfe will come and wil saue vâ— Isay 55. Let vs therefore wa ch with all perseuerance and deuotion that when he shall come and knock he may not find vs sleeping but watching in this prayses and in his loue and in his holy seruice * Let vs walke whiles we haue the light that the darknes ouertake vs not Io. 12 For so the wisdome of God saith in the Prouerbs * Blessed is the man that heareth me and that watcheth at my dores daily and waiteth at the postes of my dores He that shall find me shall find life and shall draw saluation of our Lord. Prou. 8. Wherefore ô Virgin of Christ I admoniâ—h you that you behaue your selfe watchfull towards God with all care and diligence to the end you may find him your friend in the day of distresse Honest Virgin let no hâ—ppe find you vnprouided let there be no euent which your meditation doth not preuent make this supposition that there is nothing which may not happen Thâ—â—ke alwayes vpon future miserie in time of felicitie consider that there come a time of aduersitie Ponder alwayes in your mind that some michance or other may happen ere it be long It is the part of a wise man to fore-see such dangers as are like to ensue All things that are thought vpon before hand are by so much the better endured euills that are expected are the more patiently sustained a thing that is fore seene is the more welcome when it doth come Premeditation doth represse sodaine inuasions premeditation doth attenuat future troubles fore-sight doth asswage the comming of euills and gaineth the
pun â—hed after his conuersioÌ„ is thereby purged from sinne For he that is heere corrected being chastised shall be freed in the next world but they that amend not euen when they are corrected are temporally puni hed and shal be eternally dâ—nâ—d They are both iudged first in this world and shall be in the next afterward To these is due a two fold paine and damnation to these doth appertaine a double percussion because they haue both heere the sentence of torments and there the supplie of punishments The hand of God therefore hath deliuered you to be punished the indignation of God hath commanded that you be afflicted he hath ordained in is anger that you haue a tast of all aduersities whatsoeuer ReuereÌ„d sister whensoeuer you feele your selfe wearied with sicknesses waâ—tâ—â— with disease afflicted witâ— infiâ—mâ—â—â—es troubled with passionâ— of the soulâ— tormented with griefe of mind tosseâ— to and fro wiâ—h son â—iâ—e temptations wâ—enâ—oeuer I say you feele these things know that it is Gods iustice that doeth 〈◊〉 in respect of your sinnes Your owne weapons fight against you You are hurt with your owne arrowes you are wounded with your owne darts For by those things by which you haue sinned you are tormented For that you haue followed the flesh you are afflicted in the flesh In that you grone and are grieued in which you haue sinned Amiable sister you are punished in the same flesh in which you haue done amisse You are censured to be punished in the same in which was the cause of sinne O spouse of Christ you are iustly blamed iustly scourged iustly iudged and condemned The storme of tribulation doth iustly ouerwhelme you the punishment of iustice doth iustly oppresse you Of auarice CHAP. XLIV OVR Lord saith in the Gospell * See and beware of all auaâ—iâ—e for not in any maÌ„s abouÌ„daÌ„ce doth his life coÌ„sist of those things which he possesseth Lu. 12 And the Apostle S. Paul * Fornication and all vncleannes or auarice Let it not so much as be named among you as it becoÌ„meâ—h S. Eph. 5. And againe * For vnderstanding know you this that no fornicator or vncleane or couetous person which is the seruice of idolls hath inheritance in the kingdome of Christ and of Goâ— ibidem W erevpon Salomon saith * He that pursueth auarice disturbeth his house Prou 15. A couetous man shall not be filled with money and he that loueth riches shall not take fruit of them Eccles 5. There is nothing worse then to loue money For such a man is readie to sell hiâ— soule Like as auarice casteth a man downe into t e pit of perdition so giuing of almes lifteth him vp to heauen A couetous man is like to hell for as hell is neuer satisfied with soules so a couetous maÌ„ is neuer satisfied with riches Euen as he that is sick of a dropsie the more he drinketh the more he thirsteth so a couetous man the more he getteth the more he desireth Auarice and inordinate affection or desire are sisters and pride is their mother Pride was neuer without inordinate affection nor inordinate affection without auarice Venerable sister * Let not your hand be stretched out to receiue and closed to giue Eccli 4. Let it more delight you to giue then to receiue * It is a more blessed thing to giue rather then to take Act. 20. Most deare sister let not auarice take roote in your heart let not auarice abide in your breast Expell from you the loue of riches If for the loue of Christ you shall perfectly contemne all things transitorie you shall with the same Iesus Christ your bridegroome reioyce euerlastingly in his heauenly countrie Amen Of inordinate affection or desire CHAPT XLV COuetousnes is the roote of all euills 1. Tim. 6. No man can perfectly vndertake spiritual warre-fare vnlesse he first vanquish the pleasures of the flesh that mind cannot be free to contemplate God which inordinately affecteth the earthly and transitorie things of this world the eie of the mind cannot contemplate the high things of heauen if the dust of earthly desires shut the same Couetousnes is a grieuous sinne it is the material cause of all crimes It is no maruaile if those men after death are adiudged to hell fire who whiles they liued did not extinguish the flame of their inordinate affection and desire Most deare sister although you haue no money yet if you haue a desire of hauing your external pouertie profiteth nothing corporal nakednes will doe you no good if you haue a desire to be well clothed Iudas through couetousnes sold Christ Mat. 26. We are borne naked into this world and must depart naked out of this world Iob 1. Why then do we desire earthly and transitorie things If therefore we beleeue that the riches of this world are so fleeting why do we so exceedingly affect them If we loue the earthly and transitorie things of this world more theÌ„ is fitting we doubtlesse do offend by so doing Wherefore deare sister consider your estate and know that those few things which you haue alreadie are sufficient If therefore couetousnes be the roote of all euills as I haue before said it is expedient that you expell it from your heart and to the end greater inconueniences may not ensue let not the peruerse desire of this vice dwell in you Venerable sister almightie God giue you grace to despise for his sake the prosperitie of this present life and to feare no aduersitie thereof Amen Of pouertie CHAP. XLVI * BLessed are the poore in spirit for theirs is the kingdome of heauen Mat. 5. Manie are poore whome this their pouertie maketh not blessed but wretched for that they endure it not for the loue of God but by constraint There are also oâ—her poore whome pouertie maketh not wretcâ—ed but blessed who endure the same â—or the loue of God and of these it is said Blessed are the poore in spirit Most deare sister to you I returne the subiect of my discourse You haue heard of the tribulation and patience of Iob and therefore I admonish you that you be neither dismaid in time of aduersitie nor grow proud in time of proâ—peritie You read that the Patriaâ—ches were rich in wealth but huÌ„ble in mind as Abraham for example who said I will speake to my Lord whereas I am dust and ashes Gen. 18. You therefore venerable siâ—â—er shall be happie if you alwayes gâ—ue God thaÌ„kes in prosperitie and aduersitie and esteeme the felicitie of thâ—s present life as smoke or as a vapour that sodainly passeth away For the Apostle S. Paul saith * If in this life onely we be hoping in Christ we are more miserable then all men 1. Cor. 15. For Christ least we should loue gold hath taught vs in his life to contemne such guifts and coÌ„modities as are offered least we should feare hunger he hath fasted for fourtie dayes â—ogether least ye should feare nakednes and cold he hath commanded his disciples to haue but
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
are heauie comport your selfe in that manner towards others as you would they should towards you in the like case That which you would not willingly endure doe not to an other least the like happen to you Be as fauourable in other mens offences as in your owne and consider not your selfe and others after a different fashion If your enemie fall do not reioyce or grow proud at his ruine neither take dilight at the newes of his death least peraduenture some mishap befall you for the same Triumph not at the fall of your aduersarie least perchance God turne his wrath vpon you Forsome miserie or other will befall him sodainely that reioyceth at the fall of his enemie Let humane affection therefore moue you to pittie those that are wretched let the sorow of compassion make you compassionate of such as are in need let the loue of commiseration make you to feele the afflictioÌ„s of your friend If your enemie hunger giue him meate if he thirst giue him drinke Despise not the poore contemne not the needie disdaine not such as orphants or fatherlesse let no man depart from you contristated or discontent at your harsh carriage Visit the sick coÌ„fort the weake-minded that you may deserue to be comforted by our Lord in eternal beatitude Amen Of mercie Capt. XV. MOst deare sister heare our Lord Iesus Christ saying in the Gospel * Blessed are the mercifull for they shall obtaine mercie Mat. 5. And againe * Be ye therefore mercifull as also your father is mercifull Luc. 6. And the Apostle S. Paul * Be gentle one to an other pardoning one an other as also God in Christ hath pardoned you Ephes 5. And in an other place * Piety is profitable to all things 1. Tim. 4. Salomon also saieth * To doe mercie and iudgement doth more please our Lord then victimes Prou. 21. Mercie maketh place for euerie one according to the merit of his workes * Mans compassion is touching his neighbour but the mercie of our Lord is vpon all flesh Eccli 18. He that doeth mercie offereth a sacrifice pleasing to God almightie Gods mercie taketh his name from taking pittie of other mens miserie He that is not mercifull towards an other will not be able to find mercie at the hands of his Creator Beloued Sister let mercie and truth goe befote you Neuer forsake mercie You will doe good to your soule if you be mercifull He that is mercifull to an other shall obtaine mercie of our Lord. Venerable sister whatsoeuer God hath giuen you be readie to bestow in workes of mercie Shew mercie without murmuring Such will be your worke as is your intention Where there is no good will there is no mercie That good which you doe doe for mercie not for vaine glorie Doe nothing for prayse but for an eternal recompence Doe nothing for any temporal respect but for an euerlasting reward Doe nothing for fame but for life euerlasting To which almightie God vouchsafe to bring you most reuerend sister Amen Of the examples of the Sainctes CHAPT XVI THe examples of holy men are exceeding profitable to stirre vs vp to amendement of our liues to egge vs vs foreward in the way of perfection Most deare sister the falls and vprising of holy men are written for this cause that we poore wretches should not despaire through the multitude of our sinnes but should be animated to rise againe by penance after our fall that no man should despaire of Gods goodnes after sinne when he seeth that euen Saincts themselues after their fall haue risen againe For this cause God haâ—h proposed the vertues of the Saincts for our example and instruction that by following their foote-stepâ— we may attaine to the kingdome of heauen or if we will not follow or imitate them in well doing we may be inexcusable in paine The Saincts of God aslong as they liued in this world ceased not to be feruent in good workes to wit in fasting in watching in almes deedes in chastitie in continencie in long an imitie in patience in sweetnes in prayers in persecutions in beneuolence in hunger and thirst in cold and nakednes and in many labours for the loue of Christ The Saincts of God despised this present world that they might obtaine that kingdome which shall endure world without end they receiued not heere the promises or earthly and transitorie riches which lead such as abuse them to eternal perdition but abandoning this countrie with their whole intention they lifted vp their eies to the heauenly Hierusalem The Saincts of God eschewed sinne in thought word and deede in their sight in their hearing in their nod or becking in their eies in their hands and in their feete in chiding brawling and dissention in vaine glorie pride and boasting in couetousnes in gluttonie in drowsines in fornication and in drunkennes Preseruing their bodies and soules they fasted two manner of wayes to wit from vice and sinfull actions Abstinence from meate is good but abstinence from vice is much better Wherevpon the Church saith of her members that is of the aforsaid holy Fathers * My hands hane distilled myrrhe Cant. 5. What do we vnderstand by the hands but the actions of the Saincts and what is ment by myrrhe but the mortification of the flesh and of vices The hands of the Church are holy men doing good workes of whome shee saith * They haue wrought iustice Heb. 11. The haÌ„ds of the Church therefore do distill the myrrhe of good workes because they shew vnto vs the examples of vertuous actions and declare vnto vs how we ought to mortifie the vices of our flesh Wherevpon one of them said * If you liue according to the flesh you shall die Rom. 8. And againe * Mortifie your members that are vpon the earth Colos 3. And againe the Church saith * My fingers are full of most approued myrrhe Cant. 5. Then verily our myrrhe is most approued when our flesh is perfectly mortified and our vices and sinnes are vtterly extinguished Wherefore beloued sister in Christ if we desire to obtaine the company of the Saincts it is necessarie that we follow their examples If we sinne and doe amisse we haue now no excuse Why For that the law of God doth admonish vs daily that we liue vertuously and the examples of the holy Fathers do continually inuite vs to doe good workes And if now and then we follow the example of wickedmen and sinners why do we not follow the examples of the holy Fathers And if we are apt to imitate the wicked in wickednes why are we slow to imitate the good in goodnes Wherefore venerable sister let vs be seech God that those vertues which he hath prepared for his Saincts for their crowne may not turne to our torment and damnation but to our greater good and saluation Doubtlesse we beleeue that if we follow the examples of holy men we shall after this life raigne with them in heauen The more we read the liues of
little temperaâ—e meate is profitable both for the bodie and soule A fat bellie doth not beget a quick wit It is farre better daily to eate a little then eating seldome to feed to the full to eate sparingly and to rise as it were with hunger is better then to fast three dayes togither I commend his fasting that shunneth all sort of sinne AbstineÌ„ce from vice is better then abstinence from meate that is not to be reputed abstinence after which fulnes of bellie doth ensue B. Isidorus likewise saith He meditateth of meat and drinke all the day long who prepareth â—or himselfe daintie fare to giue his gluttonie in the euening An emptie bellie maketh a man watch full in the seruice of God almightie For he that is full falleth fast asleepe for which cause we are not able to watch when our bellie is â—ull of meate Venerable sister let your bodie wither away with fasting through the desire of the kingdome of heauen that you may fulfill that which is writteÌ„ in the Psalme * My soule hath thirsted to God my flesh to him verie many wayes Psa 62. For our flesh doth then thirst to God when througâ— fasting it becommeth drie and withered Deare sister in Christ credit me if in this life you perfectly hunger and thirst after God you shal be satiated by him in that heauenly beatitude Abstinence doth quicken and mortifie it quickneth the soule mortifieth the bodie Abstinence buildeth vp vertues in the soule and thâ—oweth â—owne the vices of the bodie We ought to despise gluttonie with all diligence we ought to contemne the inordinate desire of meates and drinks we muâ—â— not take ouer much care for our bellie because when our bellie is immoderately refreshed the bodie is thereby stirred vp to leacherie We must not eate that our bellie may be filled but that our bodie may be sustained for where the bellie is filled there the fire of lust is kindled But that bodie that is weakened with abstinence is free from the flame of vnlawfull concupiscence The rich glutton mentioned in the Gospel that was clothed in purple and fared delitiously euerie day for that in this world he would not abâ— aine froÌ„ meate when afterwards amidst the flames of hell fire he requested one onely drop of water he could not obtaine it Luc. 16. Like as all spiritual vertues are rooted and erected in the soule by abstâ—nence so all vices are nourished and confirmed in the bodie by gluttonie and excesse No man can attaine to spiritual perfection vnlesse he first vanquish in himselfe the vice of ouermuch eating For this reason the three children were not burned in the fierie fournace for that they were addicted to abstinence For this cause Daniel was deliuered froÌ„ the mouth of the lions for that he was a louer of abstinence No man is able to expell from himselfe the temptations of the diuel vnlesse he refraine in himselfe the inordinate appetite of eating to the full A Question Most deare brother I pray you tell me how I ought by abstinence to chastice my bodie The Answere Louing sister you ought to chastice your bodie in that soâ—te that it grow not proud Againe you ought to keepe it in that subiâ—ction that it fall not into vice yet with all to refresh it so that it may doe you seruice You must likewise so chastice it by abstinence that it do not perish If you afflict your flesh ouer much you kill your fellow citizen and againe if you feede it more then is necessarie you nourish your enemie Most deare sister as ofteÌ„ as you fast you ought to obserue this that you kill not your bodie but vice Wherefore most louing sister in Christ chastice your bodie by abstinence fast and abstaine from meates let your countenance and face looke pale through fasting not red through ouer much eating and drinking Let your bodie be drie and withered not fat and pampered Pamper not your flesh for wormes eate with that mediocritie that you be alwayes hungrie eate in that moderate manner that you alwayes feele hunger fill not your bellie with more then nature doth require Hunger thirst and abstaine and drie vp your bodie with fasting Beleeue me venerable sister you will neuer be able to vanquish temptations vnlesse you chastise your bodie by abstinence for by meate and drinke luxurie doth encrease Large commons cause carnalitie lust is alwayes a companion to satietie The cold of rising to matins quencheth the fire of lasciuiousnes There the diuells are most bold where they see most meate and drinke Most amiable sister in Christ as I haue alreadie told you if you will perfectly shunne the temptations of the flesh abstaine not onely from meates but also from all worldly delightes that after this present life ended you may be able to reioyce with the holy Angells in eternal beatitude Amen Of drunkennes CHAPT XXV MY ' most deare siâ—ter listen to the wordes of our Lord Iesus Christ saying * Looke well to your selues least perhaps your heart be ouercharged with surfetting drunkennes Luc. 21. The Apostle S. Paul also by way of reprehending his disciples vsed these wordes * Be not drunke with wine wherein is riotousnes Ephes 5. Salomon saith likewise * Wine is a luxurious thing drunkennes tumultuous whosoeuer is delighted there with shall not be wise Pro. 20. Behold not wine when it waxeth yellow when the colour thereof shall shine in the glasse it goeth in pleasantly but in the end it will bite like a snake and as a basilisk it will power abroad poysons There is no secret where drunkennes is Wine hath destroyed very many and brought them into danger both of soule and bodie * Wine was created for ioyfullnes not for drunkennes Eccl. 31. Wheresoeuer fulnes doth abound there luxurie doth domineere A bellie that is strouted out with meate and wine hath commonly luxurie for his companion Drunkennes weakeneth the bodie entangleth the soule Drunkennes begetteth perturpatioÌ„ of mind DrunkeÌ„nes encraeseth furie of heart Drunkennes nourisheth the flame of fornication Drunkennes doth so alienate the mind that a man knoweth not himselfe A drunken man is so alienated from himselfe that he knoweth not where he is Many thinke it a praise to drinke much and not to be drunke whome the Prophet rebuketh saying * Woe to you that are mightie to drinke wine and stout in drunkennes Isai 5. And againe Woe to you that rise earely to follow drunkennes and to drinke euen vntill euening that you may be enflamed with wine The Prophet Ioel crieth out likewise saying * Awake you that be drunke and weepe and howle all ye that drinke wine in sweetnes Ioel. 1. He saith not ye that drinke wine in necessitie but ye that drinke wine in sweetnes that is in delight Drunkennes is a mortall sinne Drunkennes is a grieuous crime Drunkennes is esteemed as great a sinne as murther adulterie or fornication Drunkennes doth exclude a maÌ„ out of the kingdome of God Drunkennes doth
wight haue offended I confesse my errour I lay open my sinne I acknowledge mine iniquitie I haue sinned o sweet Sauiour be mercifull to me a sinner Spare my faultes pardoÌ„ my sinnes forgiue me my crimes If thou shalt obserue iniquities ô Lord Lord who shall sustaine it No man durst approach to thine examination without feare neither shall the iustice it selfe of a iust man be secure for what man is so iust in euerie thing that he durst say that he is without sinne No man is without sinne no man is free from offense no man is cleane in thy sight yea euen among the Saincts no man is immaculate * Behold they that serue God haue not beene stabâ—e and in his Angells he found wickednes Iob. 4. * Behold the moone also doth not shine and the starres are not cleane in his sight Iob. 25. The heauens likewise are not cleane in his sight If therefore no man is holy in his sight no man immaculate how much more I that am a sinner corruption and meate for wormes who haue drunke iniquitie as it were water and haue multiplied my sinnes Who do sit in the dust who do dwell in a howse of clay who haue an earthly foundation My God stretch forth thy right hand to me a sinner Remember ô Lord that I am but arth Remember that I am but dust and ashes Giue me a medicine by which I may be healed Giue me a medicine by which I may be cured I alas wretch that I am haue fallen into the pit of sinne I haue fallen into the bottome of hell O my God deliuer my captiue soule from hell let not that bottomlesse chaos include me let not the pit of perdition shut his mouth vpon me Let not that bottomlesse depth denie me to goe forth Behold the dreadfull day of iudgement is now at hand the last day is now come the day of death doth now draw neere nothing remaineth for me but a graue nothing but a sepulcher O Lord pardon me I beseech thee before I goe to that obscure countrie O my God vouchsafe to assist me before I goe to the land of darknes and miserie O Redeemer of soules succour me before my death breake the bondes of my sinnes before that dreadfull hower approacheth Deare siâ—â—er in Chriâ—t God be mercifull vnto you and forgiue you all your sinnes God graunt you forgiuenes of all your offenses God forgiue you whatsoeuer you haue offended God release you from all sinne Now therefore be of good courage deare sister and resolue in your heart not to sinne any more Haue a care not to iterate your offenses defile not your selfe with sinne againe now after forgiuenes Returne not to sinne after the lamentation oâ— penance doe not that againe which may moue you againe to teares and repentance He is not a true penitent but a derider of God who doth yet doe that whereat he may be grieued he doth not seeme to beseech God humbly but to mock and scorne him proudly who as yet committeth that euill whereat he seemed to be sorowfull Wherevpon B. Isidorus doth affirme That penance is vaine that is defiled by a sinne ensuing And againe A wound that is iterated is more slowlie healed A man frequently sinning and mourning doth scarcely deserue pardon Be therefore constant in penance and forsake not that vertuous course of life which you haue begun to practice To such a perseuere saluation is promised on such the reward of heauen is bestowed Wherevpon it is said * Blessed are they that keepe iudgement and doe iustice at all time Psal 105. And againe * He that shall perseuere to the end he shall be saued Mat. 10. Honest virgin I counsel you that you alwayes behaue your selfe as one ashamed with your countenance cast downe through the remembrance of your sinne let a blushing bashfulnes appeare alwayes in your face through the memorie of your offences Let the shame of your sinne make you ashamed to looke vp to heauen walke with your countenance cast downe on the ground sorowfull through mourning going as one forlorne wrapping your members in sack-cloath and ashes Let the earth be your bed the ground your couâ—rlets You are dust and therefore sit in the â—ust you are ashes and therefore let them be the place of your repose Be alwayes weeping alwayes mourning alwayes sighing alwayes sorowfull in your heart for your sinnes Let sighes proceede from your breaâ—â— grones from your heart Let teares often flow from your eies Be alwayes readie to shed teares as often as you call your bad life to remembrance Venerable Virgin beleeue me because the seruants of God neuer ought to be secure in this life although they be iust and good The seruants of God ought to be vigilant at all times and with teares to call their sinnes to remembrance Wherevpon in prayse of the bridegroome to wit Christ it is said in the Canticles * His hayres are as the branches of palme trees black as a rauen Cant. 5. What do we vnderstand by the hayres of Christ but faithfull men who whiles they keepe the faith of the blessed Trinitie in their mind and performe what they beleeue adhearing to God do doe him honour aâ— hayres hanging on the head The palme tree is verie high and according to the name there of signifieth victorie Christs haires therefore are as the branches of palme-trees because whiles each one of the elect doth lift vp himselfe to the height of vertue they at length by Gods grace arriue to the victorie Howbeit they are black as a rauen because although they eleuate themselues to heauen by their vertues yet they alwayes acknowledge them selues to be sinners So you most louing sister in Christ albeit you liue well and religiously albeit you serue God iustly and deuoutly yet I giue you this admonition that you neuer desist from teares and lamentation Let teare be sweet vnto you let mourning and lamentation delight you neuer cease from mourning by so much the more be inclined to lamentation by how much the more you haue beene addicted to sinne Aâ— great as your intention hath beene to commit sinne so great let your deuotion be to make satisfaction The medecine ought to be answerable to the disease mightie sinnes require many teares Venerable sister he vouch safe to assist you and afford you spiritual comfort whome the holy Angells adore in the heauenly court Amen Of communicating or communion CHAPT XXVIII * VVhosoeuer shall eate thâ—is bread or drinke the chalice of our Lord vnworthily he shall be guiltie of the bodie of the blood of our Lord 1. Cor. 11. that is he shall â—oÌ„â—â—act sinne coÌ„mit a fault by such his fact Why For that he goeth amisse to that which is good But let a man proue himselfe so let him eate of that bread and drinke of the chalice As if he had said Let euerie one examine his life and cleanse his heaâ—â— from all malice that he may worthily approach to so
great a sacrament For he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe to wit the cause of his damnation Wherevpon blessed Isidorus likewise saith They that liue lewdly in the Church and cease not to communicate thinking that by this communion they may be cleansed from their sinnes let such men know tâ—at this doth nothing helpe to their cleaÌ„sing according as the Prophet testifieth saying * What is it that my beloued hath in my house done much wickednes shall the holy flesh take away froÌ„ thee thy malices Ier. 11. He therefore that will receiue â—he bodie of Christ must first endeauour to remaine in the faith and loue of Christ Hence it is that our Lord saith in the Gospell * He that eateth my flesh and drinketh my blood abideth in me and I in him Io. 6. As if he should say He remaineth in me who fullfilleth my will by liuing vertuously For otherwise vnlesse he first remaine in me by faith and good works and I in him he cannot eate my flesh nor drinke my blood What is it then which men eate Behold all do often receiue the sacrament of the altar yet one doth spiritually eate the flesh of Christ and drinke his blood and an other not but onely the sacrament that is Christs bodie vnder the sacrament and not the substance of the sacrament This Sacrament is called the proper bodie of Câ—rist borne of the Virgâ—n but the spiritual substance is the flesh of Christ A good man therefore receiueth the sacrament and the substance of the sacrament but a bad man for that he eareth vnworthily eateth and drinketh as the Apostle saith 1. Cor. 11. iudgement to himselfe not prouing himselfe first nor discerning the bodie of our Lord What then doth the sinner eate and what doth he drinke Certaynely not the flesh and blood spiritually to his saluation but iudgement to his damnation although hâ— seeme with the reâ— to receiue the sacrament of the altar One therfore receiueth the bodie of our Lord to hiâ— saluation an other to his damnation He that with Iudas the traytor receiueth the bodie of our Lord with Iudas is condeÌ„ned he that with Peter and the rest of the faithfull receiueth the same deuoutly faithfully is doubtles with Peter and thâ— rest of the Apostles sanctified in Christs bodie Liâ—â—en therefore ô spouâ—e of Crhist to the wordes of S. Augustine He that with a câ— ast bodie and cleane heart with a pure conscience and deuout mind doth approach to this communion of the altar shall arriue to that altar which is Christ in heauen before the eies of God by a happie transmigration Amiable sister in Christ hearken I pray you to the wisdome of the serpent The serpent when he meaneth to goe to drinke before he commeth to the fountaine vomitteth vp all his poyson Do you therefore most deare sister imitate the serpent in this point that before you come to the fountaine that is to the communion of the bodie and blood of our Lord Iesus Christ you vomit vp out of your heart all poyson to wit hatred anger malice enuie euill will and peruerse cogitations Forgiue also all your fellowes and all your neighbours in whatsoeuer they haue offended that your offences may be â—â—kewise forgiuen you by God euen as our Lord himselfe saith * Forgiue and you shall be forgiuen Luc. 6. If therefore you shall doe all these things as I haue said you may approach to the liuing fountaine that is to Christ who is the fountaine of all good things Furthermore he saith of himselfe * I am the liuing bread which came downe from heauen Io. 6. Of this bread Dauid saith in the Psalmes * Man did eate the bread of Angells Psal 77. for otherwise that bread albeit it came from heauen and drinke for that it was corporal was not food fit for Angells but that bread and drinke which was prefigured by this Howbeit Christ is the bread of Angells and this sacrament is his true flesh and true blood which sacrament man doth spiritually eate and drinke And by this whereby the Angells liue in heauen by the same man liueth heere on earth because all is spiritual and diuine in that which a maÌ„ receiueth â—ut as the Apostle saith Some haue eaten the same spiritual food and yet are dead so likewise now in the Church the bodie of our Lord is life to some but to others it is a paine and the punishment of sinne The bodie of our Lord without all doubt is life to those to whome Christ is life but to those it is death who through sinne and ignorance and negligence are the members of the diuel Wherefore most louing sister in Christ I admonish you that when you receiue the bodie of our Lord you vnderstand an other thing by your taste then you feele by your smell Heare likewise ô honest virgin what the Priest saith at the consecration of the bodie of Christ We entreat saith he that this oblation may be made blessed by which we may be blessed Inrolled by which we all may be inrolled in heauen Ratified by which we may be nuÌ„bered in the bowells of Christ Reasonable by which we may be freed from a bestial vnderstanding And that thou wilt vouchsafe to make it acceptable that we likewise sithence we are displeasing to our selues may become acceptable in his onely begotteÌ„ oÌ„ne Christ Iesus Wherefore most vertuous Virgin as we haue said alreadie Christ in himselfe feedeth the holy Angells in heauen Christ also in hâ—mselfe refresheth the faithfull heere on earth Christ by hope satiateth the holy Angells in the heaueÌ„ly countrie Christ by faith feedeth vs heere on earth least we faint in the way Christ refresheth Angells and men of himselfe and yet remaineth whole in himselfe O how good is that bread and how full of admiration of which the Angells are satiated in heaueÌ„ men are refreshed heere on earth He on whome the Angells feede to the full in the heauenly countrie is mans foode heere on earth according to the measure of his imbecillitie and this as I haue said alreadie leaâ—t he faint in the way Christ t e liuing bread who is the Angells refection is himselfe likewise mans redemption medicine Now therefore most deare sister desire our Lord with all instancie that he will cleanse your conscience from all malice and enuie that so you may be able worthily to receiue the mysterie of the bodie and blood of Christ Iesus our Lord. Amen Of our thoughts or cogitations CHAPT XXIX MOst deare sister listen what our Lord doth say by the mouâ—h of the Prophet Isay * Take away the euill of your cogitations from mine eies Isai 1. Although a man cease from doing amisse yet if he haue euill cogitations in his heart he is not altogither guiltlesse Wherevpon blessed Indorus saith We do not onely offend in our actions but also in our cogitatioÌ„s if we take delight when they vnlawfully occurre to our remeÌ„brance For as a