wherefore doth he hope it But if we hope for that which we se not we expect by patience ROM 8. Wherevpon Salomon saieth * The expectation of the iust is ioy but the hope of the impious shall perish PROV 10. Therefore most deare sister do you likewise expect our Lord and depart from euill and he will exalt you in the day of his visitation that is at the day of your death or at the day of doome They that cease not to commit sinne do expect Gods mercie in vaine which they might expect well if they would depart from euill Wherevpon blessed Isidorus saith We ought to feare least through the hope which God promiseth vs we persist in doing amisse Neither must we againe despaire of Gods mercie and compassion for that he doth strictly restraine vs froÌ„ sinne but which is better let vs eschew both these dangers by shunning sinne by Gods pittie hoping for pardon For euerie iust man laboureth betweene hope and feare for that one while hope maketh him ioyful an otherwhile the horrour of hell maketh him fearefull For he that despaireth of the pardon of his sinne doth more condemne himselfe by despaire then by the euill he hath done Wherefore beloued sister let your hope be firme in Christ Iesus your bridegrome because mercie shall compasse hose about that hope in our Lord. Psal 10. * Hope firmelie in our Lord and doe good inhabit the earth and in his heauenly kingdome you shall be fed with his riches psalm 26. Venerable sister lay aside iniustice and hope in Gods mercie compassion cast aside iniquitie and hope for saluation Amend your selfe and hope in Gods mercie Expell from you wickednes and hope for forgiuenes Correct your life and hope for life euerlasting to which he vouchsafe to bring you who hath chosen you before the world began Amen Of the grace of God CHAP. III. THE Apostle S. Paul saieth * Where sinne abounded grace did more abound that as sinne reigned to death death so also grace may reigne by iustice to life euerlasting Rom. 5. * For the stipends of sinne are death but the grace of God life euerlisting Rom. 6. * But to euerie one of vs is giuen grace according to the measure of the donation of Christ Ephes. 4. Most deare sister according as S. Isidorus saith MaÌ„s going forward is the guift of God If therefore we goe forward by the guift of God it is requisit that in respect of our good workes we praise not our selues but God neither can any one be amended of himselfe but of God Man hath no good thing that is properly his owne whose way is not his owne according as the Prophet doth affirme who saith * I know Lord that mans way is not his owne neither is it in à man to walke and to direct his stepps IERE 10. VVhen he receiueth any guift let him seeke no more then what he receiueth least whiles he assaieth to get away the office of an other member he loose that which he merited before For he disturbeth the whole order of the bodie who being not content with his owne office seeketh to get â—â—at which belongeth vnto an other In the diuision of guifts men receiue diuerse guifts of God Neither are all guifts granted vnto one man but for humilities sake God hath ordained this order that one may haue that whereby he may be admired in an other For the vision of Ezechiel chap. 3. concerning the winges of liuing creatures striking one against an other doth signifie the vertues of holy men prouoking one an other by mutual affection and instructing one an other by successiue examples Moreouer honest virgin I would not haue you ignoraÌ„t that without the afore going accompanying and assisting grace of God we can doe no good The grace of God doth preuent vs that we may desire good is doth accompany vs that we may begin good it doth cooperate with vs that we may performe good From God therefore is giuen vs a good will a beginning and performance From God are giuen vs vertues but vices and sinnes do arise from our selues Charitie modestie and chastitie are giuen vs from God but pride auarice and couetousnes are from our selues Without God we can doe no good but by Gods grace we can doe maÌ„y good things Without the grace of God we are slow dull and tepid to doe any thing that is good but by Gods grace we become gratefull and carefull and deuout in good workes Without God we are readie presently to commit sinne but by the grace of God we are freed from the same Without God we affect earthly and traÌ„sitorie things more then is fitting but by the grace of God we despise whatsoeuer is in this world and desire heauen We are excluded our of paradise for the sinne of the first man but by the grace of God we hope to attaine thither againe By the sinne of the first man we descend into hell but by the grace of God we hope to ascend into heauen For if we be potent rich or wise we ought to ascribe it wholy to Gods grace Yea I would haue you know most reuerend sister that all good things which we haue in this world we haue by the grace of God For all euills or miseries happen vnto vs for our sinnes howbeit God by his holy mercie and grace giueth vs good things Crosses and calamities befall vs for our sinnes but our prosperitie proceedeth from Gods grace Aduersities befall vs for our iniquities but by Gods grace all things necessarie are bestowed vpon vs and for our vices aduersities do befall vs. Wherefore ô spouse of Christ it is verie requisite that we continually call to mind with all thankfullnes of heart the benefits which we haue receiued from God Wherevpon the Church in the Canticles speaketh of Christ her bridegroome saying * We will reioyce and be glad in thee mindfull of thy breastes aboue wine the righteous loue thee Cant. I. As if-shee should say Being mindfull of thy grace mercie and benefits they loue thee that is they loue thee that are right of heart They are right of heart who attribute nothing to their owne merits in respect of their iustice or holines but ascribe all to the guift of thy grace Being mindful of thy grace by which they are saued they loue thee Honest virgin be allwayes mindfull that whatsoeuer good is in you is from the grace of God Heare S. Paul the Apostle speaking of himselfe * By the grace of God I am that which I am 1. Cor. 15. so you likewise most deare sister by the grace of God are that which you are For your contempt of the world your forsaking the house of your father your vouchsafing to be the handmaid of God your determinate resolutioÌ„ to serue God in religion and lastly your solemne vow or Profession to liue amongst Gods handmaids all these benefits haue hapned vnto you by meanes of God grace For in that you are a Virgin and
prudent and wise it doth not procede from your selfe but from Gods grace A question Tell me I pray you deare brother what meaneth that which we read in holy Write that no man is good iust or holy sauing God onely The answere Deare sister euen as it is written so it is truly God onely is good iust and holy because he is good by himselfe but men are good not by themselues but by God and therefore God onely is good because he is good by himself Howbeit men are good iust and holy not by themselues but by the grace of God almightie Which thiÌ„g the bridegroome of the Church Christ Iesus doth verie well signifie in the Canticles saying * I am the flower of the field and the lilly of the valley Cant. 2. for that I spread abroad the sweet sauour of my vertue throughout whole world I saith he am the flower of the Field the lilie of the valley that is I am the holines goodnes and iustice of those who with humilitie trust in me Because none of them can he holy good or iust without me euen as I haue said in the Gospel * Because without me you caÌ„ doe nothing Io. 15. I am the Flower of the Field and lilie of the valley Cant. 2. For like as a Field is adorned and beautified with flowers so the whole world is adorned and beautified with the Faith knowledge of Christ I am the Flower of the Field and lilie of the valley because I do giue my grace to those men more amplie who trust not in their owne goodnes nor in their owne merits but in me I admonish you therefore deare sister to the end you attribute nothing to your owne merits or presuÌ„e nothiÌ„g of your selfe Place nothiÌ„g in your owne vertue trust not in your owne forces put no confidence in your owne boldnes Ascribe all thiÌ„gs to Gods diuine guift and grace Giue God thankes in all your doings Giue God thaÌ„kes in all your actions Giue God thankes in your whole conuersation Let your confidence be continually in Christ who hath created you of nothing Of the feare of God CHAP. IV. 1. MOst deare sister heare what I say consider what I counsel you listen to what I speake * Feare God aboue all things and obserue his coÌ„maundements Eccle. 12. because * the eies of our Lord are towards them that feare him Eccles 15 * and in them that hope vpon his mercie Psal 146. Salomon also saith * Feare God and depart from euill Prou. 3. * He that feareth our Lord neglecteth nothing Eccl. 7. And in an other place * The feare of our Lord is glorie gloriatioÌ„ and ioy a crowne of exultation The feare of our Lord shall delight the heart and shall giue ioy glaâ—nes in length of dayes Eccli 1. For he that is without feare shall not be able to be iustified The feare of our Lord is wisdome and discipline 2. Be not incredulous to the feare of our Lord and come not to him with a double heart Ye that feare our Lord expect his mercie and decâ—â—ne nor from him least you fall Ye that feare our Lord hope in him mercie shall come to you for your delectation Ye that feare our Lord beleeue him and your reward shall not be voide Ye that feare our Lord loue him and your hearts shal be illuminated They that feare our Lord will not be incredulous to his words they that loue him will keepe his way They that feare our Lord will seeke after the things that are pleasing to him and they that loue him shall be filled with his law They that feare our Lord will prepare their hearts and in his sight will sanctifie their soules They that feare our Lord will keepe his commaundements and will haue patience euen vntill his visitation * The eies of our Lord are towards them that fâ—are him and he knoweth all their workes Eccles 15. The consummation of the feare of God is wisdome and vnderstanding Eccl. 21. To him that feareth our Lord euills shall not â—appen but in temptation God will keepe him and deliuer him from euills Eccl. 33. * The spirit of them that feare God is soughâ— and at his sight shall be blessed Eccles 34. The feare of our Lord is as a Paradise of blessing and a glorie shall couer the same Eccles 40. Blessed is the man to whome is giuen to haue the feare of God Ec. 25. The feare of God is the beginning of his loue O deare sister nothing doth so keepe vs free from sinne as the feare of hell and the loue of God To feare God is to commit no sinne and to omit no good that is to be done * The feare of our Lord is a fountaine of life Prou. 14. * With him that feareth our Lord it shall be well in the later end and in the day of his death he shall be blessed Eccli 1. Venerable sister it is good for vs to feare God because the feare of our Lord expelleth sinne The feare of our Lord doth alwayes amend The feare of our Lord doth represse vice The feare of our Lord doth make a maÌ„ carefull and sollicitous but where there is not feare there is perdition of soule Where there is not feare there is dissolution of life where there is not feare there is abouÌ„dance of sinnes Therefore honest virgin let feare hope alwayes be in your heart let feare confidence be ioyntly in your Let hope and feare perseuere equally in you So hope in Gods mercie that you feare his iustice Howbeit most louing sister in Christ I would haue you to know that there are foure feares to wit humane seruile initial and chast Humane feare as Cassiadorus saith is when we feare to suffer corporal dangers or to loose our earthly substance for which we offend This wordly feare is naught and in the first degree is forsaken with the world and by our Lord is for bidden in the Gospel saying * Feare ye not them that kill the bodie c. Mat. 10. The second feare is seruile as S. Augustine saith Through the feare of hell a man departeth from sinne and all the good workes which he doeth he doeth not for the loue of God but for the feare of hell He feareth as a seruant who doeth the good which he doeth not for feare of loosing the good which he â—oueth not but for feare of suffering the euill which he feareth He feareth not to loose the embracements of his most beautifull bridegroome but least he be throwne downe leadlong into the paines of eternal perdition Of this seruile feare S. Paul saieth * You haue not receiued the spirit of seruitude againe in feare but you haue receiued the spirit of adoption of sonnes Rom. 8. that is a filial spirit This seruile feare is good and profitable allbeit vnsufficient and vnperfect by which the custome of iustice doth encrease by little and little When a man beginneth to beleeue the day of iudgement he
streame where the force of loue doth runne Therefore most deare sister it is a thing most worthy and most necessarie for vs that we loue God who is the supreme good in all things and aboue all things Wherefore to loue the chiefest or supreme good is the highest happines or felicâ—tie because by how much the more euerie one loueth God by so much the more he shal be blessed He that loueth God is good If good ergo blessed Wherevpon Salomon saith in the Canticles * Loue is as strong as death Cant. 8. Doubtlesse the loue of God is said to be as strong as death because like as death doth violently separate the soule from the bodie so the loue of God doth violently separate a man from the world and from the loue of all things transitorie Verily the loue of God is as strong as death because when we are mortified by the loue of God froÌ„ sinne vice that which death doth doe in the bodily senses the same doth the loue of God effect in worldly desires God ought to be loued in respect of himselfe for that he is most good and hath created vs of nothing Charitie is loue because God is to be loued in respect of himselfe and our neighbour for God In the first place God is loued as is alreadie said in all things and aboue all things In the secoÌ„d place our neighbour is loued in God that is in good Charitie hath two commaundements the one pertaining to the loue of God which is the greatest commaundement The other pertaining to the loue of our neighbour which is like vnto this according as is written * Thou shalt loue the lord thy God with thy whole heart thy whole soule with all thy streÌ„gth with all thy miÌ„d thy neighbour as thy selfe Luc. 10. As if he should say Thou oughtst to loue thy neighbour to the same end as thou louest thy selfe to wit that he may be good and vertuous and may be able to attaine to eternal happines Of this loue of God and our neighbour the bridegroome to wit Christ Iesus speaketh in the Canticles to his spouse that is to say to the Church or to a deuout soule saying * How beautifull are thy breasts my sister spouse thy breasts are more beautifull then wine and the odour of thine ointments aboue all aromatical spices Cant. 4. What is vnderstood by breasts more fitly in this place then the loue of God and our neighbour of which we haue spokeÌ„ before by which breasts a deuout mind doth by her loue no wrish all her senses is linked to her God by a most intimate affection and affordeth to her neighboures all the good shee can And the odour of thine ointments aboue all aromatical spices By ointments we vnderstand those vertues which proceed from charitie We ought to loue oâ—r neighbour in that which is good because he that loueth his neighbour in wickednes or sinne doth not loue his neâ—ghbour but hate him * He that loueth not â—is brother whome he seeth how can he loue God whome he seeth not 1. Io. 4. No no there is no likelihoode of it Let vs therefore loue one an other because charitie is from God And he that loueth his brother is borne of God and seeth God He that loueth his brother whome he seeth with the eies of his bodie seeth with the eies of his mind God remaining in himselfe to wit charitie because God is charitie And he that loueth not his brother whome he seeth with the eies of his bodie seeth not with the eies of his mind God remaining in himselfe to wit charitie because if there were charitie in him God were in him because God is charitie We ought likewise to loue our kins folk if they are good and if they serue God We ought more to loue strangers that are conioyned vnto vs by the bond of Christian charitie then our owne kinred that do not loue no serue God And why Because the cordial linke of charitie is more holy then the carnal bond of the bodie We ought to loue all such as are Christians but sit hence we caÌ„not doe good to all we ought to helpe those especialy who are neerest vnited vnto vs as it were by chance either in respect of place or time or any such occasion We ought with like loue and affection to wâ—sh life euerlasting to all men We ought to loue all men with the like affection of charitie to wit that they may serue God and be saued Howbeit we are not bound to doe workes of mercie to all men in the same measure but to some lesse and to others more Dearely beloued sister if we wil obserue true perfect charitie we may by Gods assistance attaine to our eternal countrie Moreouer we ought for Gods sake to loue our enemies like as he himselfe saieth in the Gospel * loue your enemies doe good to them that hate you and pray for theÌ„ that persecute abuse you that you may be the children of your father which is in heauen Mat. 5. Thus then you see venerable sister the necessitie of charitie without which no man is able to please God almightie He loueth not God that hateth man Neither doth he loue God that contemneth his commaundements Charitie is the roote of all vertues For without charitie whatsoeuer we doe doth nothing at all auaile vs. Our studie and labour is to little purpose if we haue not charitie because God is charitie There raigneth coueâ—â—usnes and carnalitie where there is not charitie Then a man is growne to the perfection of vertue when he is full of charitie Without the loue of charitie albeit any one doth beleeue rightly yet he cannot attaine to eternal felicitie The vertue of charitie likewise is of so great estimation that if it be wanting all other vertues are had in vaine He that loueth not God loueth not hâ—mselfe Now therefore I admonâ—sâ— you most hoÌ„est virgin that by loue you will seeke to be linked to Christ Iesus your inuisâ—ble bridegroome that you buâ—ne with t e desire of him Desire nothing that is in this world Esteeme â—he length of thâ—s life present to be a torment hasten to goe forth of thâ—s world Admit no earthly comâ—ort or solace but seeke and sigh after Christ whome you loue with your whole mind and forces Let the healâ—h of your bodie for Christs sake seeme nothing worth vnto you leâ— the dart of his loue wound you that yeâ— may be able to say truly I am wounded with charitie My deare sister in Christ heare the wordes of Christ Iesus your bridegroome * He that loueth me shall be loued of my father and I will loue him and will manifest my selfe vnto him Io. 14. Loue him therefore most louing sister in this vale of miserie â—hat he together with the father may vochsafe to loue you in eternal felicitie Amen Of the beginnings of such as are conuerted CHAPTER IV. A Reward is proÌ„ised to such as begin
flamed vp in theit sinagogue the flame burnt the sinners ibidem also king Ozias when through pride disobedience and stubbornes he had taken the censar in his hand to burne incense and ment contrarie to the law of God to offer sacrifice was stroken with a leaprosie by almightie God and receiued the print of his pride in his fore-head Paral. 26. King Saule in like sort for that he was disobedient loâ—â— his kingdome and fell into the hands of his enimies Likewise the Prophet Ionas through disobedience fled froÌ„ the face of God amighty being sent to preach in Niniuè And for this his fact a fish swallowed him and carried him into the bottome of the sea Ion. 1. Wherefore we ouht to beware least through â—isobedieÌ„ce we presume to arise against our Prelates so our Lord punish vs for resisting those that are his vice gerents Venerable sister almightie Goâ— for our good hath placed Prelates in his Church that they may prouide for vs that they may render an accompt to God for vs and may keepe vs from doing amisse Whereupon the Apostle S. Paul saieth * Obey your Prelates and be subiect to them for they watch as being to render an accompt for your soules Heb. 13. Prelates ought to keepe and gouerne our Lords flock with great sollicitude and watchfulnes of wâ—ome it is written in the Canticles * Behold thâ—ee-score valiants oâ— the most valiant of Israel compasse the little bed of Salomon all holding swordes and most cunning to battles euerie mans sworde vpon his thigh for feares by night Cant. 3. Our Sauiour Christ is the true Salomon for that he is truly peaceable because he hath made peace betweene God and man The little bed of Salomon is the congregation of the faithfull in which God doth dwell and repose Three-score valiants compasse the little bed of Salomon to wit Prelates or superiours who by defending chastising rebuking correcting and admonishing do enuiron and keepe the Church of God from enimies visible and inuisible Who in this respect are called valiant for that the Prelates of the Church ought to be perfect in the obseruance of Gods commaundements all holding swordes that is the spiritual worde for that by their preaching they ought to represse the vices of their subiects They are most cunning to battles because it is necessarie that they know how to fight against their ghostly aduersarie Euerie mans sworde vpon his thigh The Prelates of our holy mother the Church hold their swordes vpon their thigh for that they ought first to cut off vice in themselues and then in their subiects And all this they doe in respect of feares by night that is in respect of the secret snares of the wicked spirits who during the night of this world do especially lie in waite to entrap holy Prelates that they being deceiued they may foule and defile King Salomons bed that is the congregation of the seruants of God Most deare sister I haue told you this for this cause that you may know how humbly and deuoutly we ought to obey our Prelates or Superiours Obedience alone is the vertue which doth engraffe other vertues into our mind and doth keepe them being engraffed whereof Salomon saith Obedience is better then victimes because by victimes the flesh of an other is killed but by obedience our owne will is bound and sacrificed Wherevpon it is truly said that * an obedient man speaketh victories Prou. 21. because he that for the loue of God humbly obeyeth an other mans voyce doth in his heart conquer himselfe Adam fell into hell for that he was disobedient but Christ ascended into heauen because he obeyed God the Father euen vnto death Like as by the disobedience of Adam many became sinners so by the obedience of Christ many became righteous And as by the sinne of Adam all men are condemned to death so by the iustice of Christ all men are iustified vnto life And againe As the disobedience of our first parents begot death so the obedience of Christ begot life Therefore deare sister if for the loue of Christ you will be obedient to your Prelates and superiours you shall raigne with Christ in eternal happines Haue a care at no time to speake amisse of your mother that is of your Abbesse or Prioresse Neuer shew yourselfe rebellious to your Prelates contradict your superiours in no case Contrariwise comport your selfe with reuerence towards all that are of better knowledge and better life then your selfe Reuerence euerie man according to the merit of his sanctitie Giue greater reuerence to those of greater degree Honour euerie man according to his dignitie Behaue not your selfe towards your superiours as if you were their equal obey your Seniors and humbly accomplish their will Yeild to the authoritie of your elders and be readie to serue your seniours Be obedient to all in things that are good and laudable O spouse of Christ obey men in that manner as that you offend not your Creatour Neuer be obedient in things that are euill Obey not him that euilly commaundeth any thing being bid to commit sinne consent not to the same Obey not in euill to any power or superiour although neuer so many paines punishments or torments be inflicted vpon you for your labour It is better to suffer death then to coÌ„mit deadly sinne It is better to be strangled then eternally damned Neither is he free from fault who consented that euill might be committed Wherefore venerable sister be obedient euen vnto death and God will giue you a crowne of life Amen Of perseuerance CHAPT XX. MOst deare sister listen to S. Hierome saying We do not so much consider the entrance or first beginnings of Christians as the end and perseuerance The Apo le S. Paul began amisse but ended well contrariwise Iudas Ischarioth began well but ended ill The beginning of Iudas was commendable but his end was damnable Wherevpon S. Gregorie saith The vertue or perfection of a good worke is perseuerance Our good workes are to litle purpose if they be left before the end of our liues S. Isidorus likewise saith to the same effect God doth not iudge a man according to his life past but according to his end For euerie one at the day of his death shall be iustified or condemned Whereupon it is written * If the tree shall fall to the south or to the North in what place soeuer it shall fall there shall it be Eccl. 11. S. Marie Magdalen deserued before all others to see our Sauiour first after his resurrection for that shee perseuered constant in seeking hâ—m For which cause it is likewise said in the Canticles * In my little bed in the nights I haue sought him whome my soule loueth Cant. 3. Wherefore I admonish you honest virgin that you seeke the same Iesus Christ you bridegroome in your bed I meane in rest of mind and quietnes of contemplation In the nights seeke him that is in this life sigh after him and desire
virgin A widow is better with humilitie then a virgin with pride A widow bewayling her sinnes is more prayse-worthy then a virgin that vaunteth herselfe before men of her virginitie A widow lamenting her iniquities is better then a virgin extolling her selfe of her merits A virgin ought not to glorie before men of the guift of her virginitie for if shee doe so shee hath no oyle with her her lampe is extinquished a virgin ought not to despise widowes A virgin that desireth to please God must not contemne woemen that liue chastly for if shee doe this shee will displease God and hurt herselfe A virgin that despiseth woemen that liue chastly and serue God is abominable for her pride Why what is the reason Because a humble sinner is better then a proud iust man Despise not therefore venerable sister woemen that haue come out of the world that haue had husbands haue brought forth children because if you despise them you will be exceeding culpable before God Anna the Prophetesse had beene a married woman and yet shee prophecied of of Christ and deserued to see him Luc. 5. Marie Magdalen also was a secular woman liuing in the world among others and yet * shee saw Christ rising and merited to be the Apostle of the Apostles Marc. 16. Honest virgin I haue said this to this end that by no meanes you contemne Christ hand maides who haue come out of the world to serue God You ought not therefore to despise but rather to honour honest woemen who haue come out of the world to religion for that it is not fitting that you contemne such as God hath chosen Wherefore I admonish you venerable sister that for the loue of Christ you serue them and loue them as your motheâ—s Beloued sister in Christ you ought to serue them as if you were their daughter for this reason for that God hath conuerted them from a secular life to himselfe you therefore doe an iniurie to God if you hate his hande-maides Moreouer my most louing sister in Christ I would not haue you say I am a drie peece of wood I would not haue you say I am a fruitlesse tree because if you loue Christ your bridegroome and feare him as you ought you haue seuen children The first childe is modestie or bashfullnes the second patience the third sobrietie the fourth temperance the fifth charitie the sixth humilitie the seuenth chastitie Behold venerable sister you haue by the grace of the holy Ghost without labour or paine brought forth seuen children to Christ in your vncorrupted wombe that that may be fulfilled in you which is written Because the barren shall bring forth seuen Therefore amiable sister in Christ you ought to nourish foâ—ter feed refresh comfort and chastise these children which you haue brought forth to Christ Iesus your celestial bridegroome Nourish them by good manners Foster them in the bosome of internal contemplation Feede them with the milke of eternal sweetnes Refresh them with the loue of supernal beatitude and comfort them with the bread of the celestial worde Chastise them with the rod of God and commaund them not to grow proud also that they grow not light and transgressors of Godâ— law and that they neuer depart nor be separated from you You see deare sister that Virgins haue the principal place in the kingdome of God and not without iust desert For sithence they haue contemned this present world for this cause they haue attained to a celestial kingdome to which he vouchsafe to bring you to whose seruice you haue consecrated your bodie and soule Amen Of fornication CHAPT XXIII MY deare sister in Christ I admonish you that with all deuotion and diligeÌ„ce you listen to these wordes following of our Lord Iesus * Let your loynes be girded and candells burning in your handes Luc. 12. We gird our loines when by continencie we represse the lasciuiousnes of the flesh We hold candells burning in our handes when we giue good examples to our neighboures The fornication of the flesh as S. Isidorus saith is adulterie The fornication of the soule is seruing of idolls The darts of the eies are the first fornication the second is of wordes but he that is not taken by his eies may resist wordes All vncleame pollution is called fornication although euerie one doth enioy sundrie delightes of filthines For from the delight of committing fornication there spring vp diuerse hainous sinnes by which the kingdome of heaueÌ„ is shut and a man is separated from God Among the seuen deadly sinnes forninication is the greatest for that by the vncleannes of the flesh a man doth defile the temple of God and taking the member of Christ maketh it the member of a harlot Wherefore honest virgin if it be true that God liueth in you let fornication be dead in you Luxurie is an enemie to God and the destroyer both of heauenly grace and earthly riches Fornication doth not onely defile the bodie but also the conscience He that is lasciuious and lewd allbeit he seeme to liue yet he is dead * Fornicators and aduoterers God will iudge that is will condemne them Heb. 13. Heare therefore most deare sister the wordes of S. Isidorus To be defiled with fornication is worse then any other sinne Fornication is greater then any other sinne whatsoeuer Fornication is a grieuous sinne fornication doth surpasse all euills fornication is worse then death it selfe It is better to die then to commit fornication it is better to die then to be defiled with a sinne so filthie it is better to die then by fornication to destroy both soule and bodie Luxurie leadeth a man to the pit of perdition luxurie drowneth a man in the hellish lake of damnation luxurie sendeth a man to destruction The eies are the messengers of fornication The sight is the first occasion of fornication For the mind is captiuated by the eies The dart of loue entreth to the mind by the eies the eiesight sendeth the darts of fornication into the mind the eie is the first dart of fornication Wherefore deare sister in Christ represse your eies withdraw your sight Fixe not your eies on the beautie of the flesh behold no man with this intention that you couet him looke vpon no man with this intention that you carnally loue him Gaze not vpon any mans face that you may loue him amisse Turne away your eies that they see not vanitie desire not any mans beautie Tell me venerable sister what profit is there in the beautie of the flesh Doth not man wither and drie away as grasse and doth not his beautie flie away as a shadow When death commeth tell me I pray you how much beautie wil remaine in the bodie When you see the whole bodie swollen and become stinking are you not wont to stop your nostrills that you may not endure a smell so loathsome Tell me I pray you where is then the beautie of the countenance where are those faire wordes which
there is nothing more wicked then to acknowledge our fault and not to lament it Euerie sinner ought for two respects to bewaile his sinnes Firâ— for that through negligence he hath not done good secondly for that through ouer much boldnes he hath coÌ„mitted euill The good which he ought to haue done he hath omitted and the euill which he ought not to haue done he hath committed That man doth penance worthy of commendation who lamenteth his former sinnes and doth not commit againe things worthy of lamentation For he that bewaileth his sinne and committeth the same againe is like a man that should wash a new made brick the more he washeth the more durt he maketh But when a man that is able to sinne doeth penance and amendeth his life from all offence such a man doubtlesse at the hower of his death shall passe to euerlasting rest and repose But he that liueth amisse and at the hower of his death do et penance like as his damnation is vncertaine so is also the remission of his sinnes Whosoeuer therefore desireth to be secure at the hower of his death of forgiuenes let him whiles he is in health doe penance let him whiles he is whole and sound lament his sinnes And sithence the mercie of God is a thing hidden it bohoueth vs to weepe without intermission Most deare sister liâ—â—en to the wordes of blessed Isidorus A penitent man saith he ought not to thinke himselfe secure of his sinnes And why Because securitie causeth negligence and negligence oftentimes casteth a carelesse man into his his former sinnes Now therefore most louing sister listen to my counsel and amend your life whiles you are able Make manifest your sinnes whiles God giueth you licence Bewaile your sinnes whiles you haue time and space Whiles you are able doe penance Whiles you are able confesse your sinnes Bewayle your sinnes whiles you are yet liuing Let the calling of such as die cause you to embrace vertue Whiles you are able amend what is amisse whiles you are able withdraw your selfe from sinne and vice Whiles you haue time call to God for grace Whiles you yet liue in this mortal bodie obtaine pardon of your sinnes Before the day of death doth approach doe penance Before the pit doth swallow you vp doe satisfaction for your offences Before hell snatch you away lament your sinnes Bewaile your negligences before you be drowned in the bottome of hell where there is no place of forgiuenes where there is no place of gladnes or leaue to doe penance where there is no permission of amending or place of confession Why what is the reason Because in hell there is no redemption Albeit you are subiect to sinne yet by penance you may obtaine pardon There is no sinne so grieuous which is not pardoned by penance Despaire doth augmeÌ„t sinne despaire is a moâ—â— grieuous sinne despaire is greater t en any other sinne Wherefore beloued sister beleeue as a thing most certaine that in confession there is hope of pardon and consequently do not by any meanes doubt or despaire of Gods pittie and compassion In confession haue a liuely confidence of Gods diuine bountie and goodnes Moâ—t deare brother you say well you giue me good counsel THE CONFESSION OF A PENITENT WOMAN Woe is me sinnefull soule alas wretch that I am who haue fallen into so great sinnes into so great crimes into so great negligences what shall I first bewayle what shall first lament Poore wretch that I am what lamentation shall I first make What teares shall I vnworthy wight first power forth My memorie is vnable to recount the acts of my crimes so great and abominable O teares whither haue you withdrawen your selues O teares where are you Where are you ô fountaines of teares Be moued I pray you at my weeping ô you fountaines of teares flow vpon my face wet and bedew my cheekes Afford me bitter lamentation Helpe me ô my God before I die before death ouertake me before hell snatch me before the infernal flame burne me before those vtter darknesses enwrap and couer me Helpe me ô my God before I come to those torments beâ—ore the fire of hell deuoure me before I be tormented in hell euerlastingly O my God what shall I doe at the dreadfull day of iudgement What answere shall I make at â—hat strict and last accompt What shall I poore wretched sinner say when I shall be presented before the tribunal seate of Christ Woe be to that day in which I sinned Woe be to that day when I offended Woe be to that day when I transgressed the commaundements of God O that the sunne had neuer shined vpon me O that the sunne had neuer risen vpon me O day to be detested O day to be abhorred O day not worthy to be so much as once named which brought me into this world which opened vnto me the enclosure of my mothers woÌ„be It had beene better for me not to haue beene borne at all then to be tormented euerlastingly in hell it had beene better for be not to haue beene borne then to endure euerlasting paines It had beene better for me neuer to haue seene worldly light then after thiâ— life to suâ—aine perpetual torments Weepe ouer me ô heauen and earth ô all you creatures bewayle my case All you that haue sense of life shed teres in my behalfe For verily I haue sinned grieuously I haue sinned vnfortunately I haue sinned wretchedly my sinnes are more in number then the sandes of the sea I haue voluntarily promised to liue well but those good things which I haue promised I haue neuer performed I haue alwayes returned to my former sinnes I haue multiplied my faultes I haue iterated or redoubled mine offenses I haue neuer amended my manners I haue neuer ceased from doing amisse O ye holy men pray to our Lord for me ô all ye Saincts make intercession to our Lord for me All ye soules of iust men make intercession for me that so perchance God may take pittie of me that so peraduenture he may take away mine iniquities O my wretched soule who will take pittie of thee Who will comfort thee O wretched soule O soule who will lament for thee Where is the keeper of men where is the redeemer of soules Where art thou ô good shepheard Why haâ—â— thou deâ—pised me Why hast thou turned away thy face froÌ„ me O my God â—orget me not for euer forsake me not euerlastingly leaue me not in the power of my ghostly aduersarie I am I confesse o Lord a sinner vnworthy of fauour and yet I flie to thee for succour Thou art meeke milde and of much mercie Thou despisest no man thou abhorrest no man thou refusest no man O Lord make manifest thy mercie in me Denie not that I beseech thee to me which thou hast mercifully graunted to many I do not defend my faultes I do not couer my sinnes The euill which I haue committed doth dislike me I wretched
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
appeased then he that is slowly angrie and slowly reconciled Most deare sister heare likewise S. Iames saying * Let euerie man be swift to heare â—ut slow to speake and slow to anger Ia. 1. Why for that the anger of man worketh not the iustice of God and so consequently without all doubt neither can the anger of a virgin worke the iustice of God A virgin which ought to be the temple of God muâ—â— not by any meanes be cholerick It beseemeth not Christs spouse to be angrie and furious A virgin which prepareth a habitatioÌ„ in her heart for Christ must by all meanes expell anger out of heâ— breaâ—â— A virgin which desiretâ— to arriue with Christ to the celestial bed chamber must by all meanes possible auoid anger Most louing sister if you chance to be angrie represse it with all celeritie if you chance to be angrie on a sodaine mitigate the same Temper your furie temper your indignation Restraine the motioÌ„ of your anger refraine the vehement passion of your choler If you cannot auoid or temper your anger as is fitting at least let not furie carrie you nor anger enflame you nor indignation traÌ„sport you beyoÌ„d the boundes of reason Let not the sunne goe downe vpon your anger Amen Of hatred CHAPT XXXVI HONEST virgin heare what I say Hatred separateth a man from the Kingdome of God Hatred withldraweth a man from heauen Hatred is neither abolished by passion nor purged by martyrdome nor washed away by effusion of blood * Whosoeuer hateth his brother is a murtherer 1. Io. 3. He that hateth his brother is in the darknes and walketh in the darknes and knoweth not whither he goeth because the darknes hath blinded his eies 1. Io. 2. He loueth not God that hateth man there is as great difference betweene anger and hatred as betweene a mote and a beame For hatred is an inueterate anger By anger the eie of the mind is troubled by hatred the eie of the heart is cleane put out and extinguished Most louing sister in Christ listen to what I speake If you chance to contristat your sister in any thing make her satisfaction If you offend against your sister doe penance before her If you scandalise any one of the hand-maides of God almightie beseech her to forgiue you Striue to be reconciled with all expâ—ditioÌ„ sleepe not vntill you haue made satisfaction rest not vntill you are returned into peace and vnion If your enemie fall reioyce not at his miserie least paraduenture the like misfortune happen to you least God turne his anger from him vpon you Delight to be grieued ouer him that is afflicted Condole other mâ—ns miseries be sorowfull for other meÌ„s calamities Lament with those that make â—â—mâ—ntation weepe with tâ—ose that mourne Venerable sister be not obdurate be not hard hearted Proceede not against him or her that hath offended you according to the â—ault â—ommitted for that you likewise must shortâ—y vndeâ—goe the seuere iudgement of God * Forgiuâ— and you shall be forgiuen Luc. 6. for you shall not obtaine remission vnles you grant pardon Expell hatred out of your heart Let not hatred remaine in your mind Venerable sister God giue you the loue of himselfe and of your neighbour â—â—en Of pride CHAPT XXXVII * PRide is the beginning of all sinne Eccle. 10. A proud man is hatefull both to God and men Pride and couetousnes are so linked togither as that the one cannot be without the other The diuel by pride and couetousnes said * I will ascend aboue the height of the cloudes Esai 14. Christ by humilitie said * My soule is humbled in the dust Psal 43. The diuel by pride and couetousnes said * I will be like to the highest Esai 14. Christ by humilitie was made obedient vnto his Father vnto death Phillip 2. Lastly the diuel by pride is cast headlong into hell but Christ by humilitie is eleuated into heauen What is euerie sinne but a contempt of God whereby we contemne his precepts Most deare sister beleeue me the watchings prayers fastings almesdeedes and labours of many yeares are esteemed nothing worth before God if their end be pride Wherefore venerable sister take heede of pride beware of being high minded Why Because pride hath deposed the Angells depressed the potent throwne downe the proud * God resisteth the proud and giueth grace to the humble Iam. 4. I likewise counsel you ô spouse of Christ that you more reioyce at the societie of the holy Angells and hand-maides of God then at the nobilitie of your kidred I beseech you most louing sister that you more reioyce at the company of your poore fellow-virgins then at the gentrie of your rich parents Why Be cause there is no acception of persons with God He that despiseth him that is in neede doth an iniurie to God He that contemneth the poore doth vpbraid his Creator Venerable sister God almightie giue you profound humilitie and true charitiè Amen Of boasting CHAP XXXVIII VVE ought to beware of boasting both in our wordes and actions Wherefore deare sister looke carefully to your selfe and arrogate nothâ—ng to your selfe of those things that are in you sauing your sinnes onely Beware of boasting flie the desire of vaine glorie seeke not to be great in the mouthes of men Ascribe nothing to your selfe vaunt not of your selfe presume nothing of your selâ—e do not proudly extoll your selfe attribute nothing to your selfe boast not of your good workes be not puffed vp with humane praise Contemne the prayses of men neuer seeke to know whether any do praise or discommend you Let not praise deceiue you nor dispraise dismay you He that affecteth not praise feeleth not reproach Those virgins that vaunt of th it merits before men haue not oyle in their vessells for that through the desire of vaine glorie they depriue themselues of that reward which they did merit from our Lord. Those that loue vaine glorie let them alwayes behold their owne basenes and lament to haue lost that good worke which they haue done for humane praise Wherevpon our Lord saith in the Gospel * I say to you they haue receiued their reward Mat. 6. Saincts by vaine glorie are made subiect to the diuells as we see in King Ezechias who for that he vaâ—negloriously manifested his riches to the Chaldeans heard presently by the Prophet that he should loose them 4. King 20. The Pharise likewise who came to the temple to pray lost the merits of his good workes by reason of his vaunthing and vaine glorie Luc. 18. Like as an Eagle descendeth from aloft allured thereunto through the greedines of her pray so a man descendeth from the height of vertue to vice through the desire of vaine glorie My deare sister in Christ place not your conscieÌ„ce in an other mans toÌ„gue Yea albeit an other mans tongue praise you and not your owne albeit an other mans mouth commend you and not your owne yet censure your selfe according to your owne examination
whome you might be reuenged Venerable sister the peace of God which surpasseth all vnderstanding keepe your heart and soule Amen Of concord CHAPT XLI * SIxe things there are which our Lord hateth and the seuenth his soule detesteth to wit him that soweth discordes among brethren Prou. 6. That man is accursed that soweth dissention among the seruants of God He that breaketh peace and concord doeth against God He doeth Christ an iniurie who among his seruaÌ„ts soweth enmitie Why Because Christ is our peace who hath made both one to wit Angells and men to be at concord and vnion The concord of the wicked is the contrarietie of the good As we wish that the good may haue peace so we ought to wish that the concord of the wicked may perish Concord to commit sinne is ill but concord to doe good to follow iustice to serue God is good and commendable We are gathered togither into one place for this end that in the seruice of God we may all haue one spirit and mind All that dwell in the house of God ought to haue one soule and one heart It nothing helpeth to dwell together in one house if diuersitie of wills separate vs God loueth vnitie of mind more then vnitie of place behold we are in this house many men diuerse manners diuerse hearts diuerse soules One life one intention one loue towards our Creator ought to vnite all these togither We ought therefore in this to be of one mind and one will that we may serue God and that we may loue God with our whole heart and our whole soule and our neighbour as our selues The vertue therefore of concord is necessarie and expedient But if I will doe mine owne will and this man his and that man his there will follow diuisions chiding chaffings and scoldings must needeâ— arise which are the workes of the flâ—sh and as the Apostle hath auouched * They which doe such thingâ— shall not obtaine the kingdome of God Gal. 5. Most deare sister beleeue me our fastingâ— our prayeâ—s our verie sacrificâ—s are not so pleasing to God as peace and concord And for this cause our Sauiour saith in the Gospell * Goe fiâ—â—â— to be reconciled to thy brother and then comming thou shalt offer thy guift Mat. 5. Venerable sister great is the vertue of concord in the sight of God without which our sacrifices are not acceptable to him by which our sinnes are abolished We must know tâ—at when we came to religion we vndertooke to wrestle with the diuel A question Deare brother tell me if there be any thing which the diuel dreadeth The answere Amiable sister there is nothâ—g which the diuel feareth so much as concord and charitie For if we giue away all that we haue for the loue of God the diuel feareth not this becaâ—se he haâ—h noth ng If we â—ast the diuel feareth not this because he neuer eateth If we watch the diuel feareth not this because he neuer sleepeth But if we obserue charitie and concord ô this is that which maketh the diuel affraid Why what is the reason Because we obserue that on earth which he would not obserue in heauen For this respect likewise our holy mother the Church is said to be terrible as the armie of a campe set in array because like as the enemies are affraid when they see an armie come marching towards them in battle array so the diuel is affraid when he beholdeth spiritual men armed with the harnesse of vertues to liue together in concord and vnitie He grieueth exceedingly as one vanquished and put to shame when he seeth that he cannot deuide and penetrate their squadrons by discord and dissention Wherefore we ought to liue all in the house of God as men of one heart and will that by this meanes we may ouercome the diuel The hand-maide of God that desireth to liue in peace and concord must first of all leaue the bad customeâ— which shee had learned in the world least shee be peruerse and inordinate lea t shee liue irreligiously in the cloister and so trouble or scandalize the rest of Chriâ—ts hand-maides by her bad behauiour Shee ought likewise to measure her actions her motions her speeches and her whole life that shee may be able religiously to agree with those with whome shee liueth Wherefore I admonish you deare siâ—ter that you liue charitably and humbly with all the hand-maides of God in the monasterie Venerable siâ—ter inuite such as hate you to peace and amitie recaâ—l such as are contentious to concord and charitie Let there be no speech of chiding or discontent which may hinder concord and agreement O spouse of Christ let that charitie which hath separated you from the world conioyne and vnite you to God Amen Of sufferance or forbearance CHAPT XLII MOst deare sister learne modestie of Christ learne long sufferance or forbearance Seriously consider his example and so no inâ—uries will make you sorrowfull For he suffering for vs hath left vs an example of patience Because being â—â—riken with the palmes of menâ— hands scourged with whippes besmeared with spittle fastned with nayles crowned wit thornes condemned to the death of the crosse he alwayes held his peace For when any one doth reproach you it hapneth vnto you for your sinnes when you are wronged your sinnes are the cause what aduersitie soeuer doth happen vnto you it hapneth for your offences You will endure aduersitie with greater patience if you consider the cause When therefore you are reuiled or wronged betake your selfe to prayer when any one doth curse you blesse hâ—m and speake him faire blesse him I say that curseth you For curses adde blessings asswage him that is angrie with patience dissolue his furie with faire wordes vanquish his wickednes by your meeknes his malice by your goodnes By your goodnes conquerre the malice of others By your stillnes dissipate their stubbernnes Venerable sister prepare your heart for prosperitie and aduersitie and endure the one and the other as they shall happen vnto you Be readie for all euents whether good or bad that whatsoeuer doth happeÌ„ or occurre vnto you you may sustaine it with a quiet mind Let passe opprobrious speeches making no more account of them then if they were spoken to others Take no notice of the errours of detractors Honest virgin although euerie one prouoke you although euerie one molest you although euerie one vexe you although euerie one insult ouer you although euerie one raile at you although euerie one find fault with you although euerie one scold and chide you although euerie one reproach you although euerie one wrong you although euerie one mock and scoffe at you yet do you say nothing yet do you hold your peace yet do you make as if you heard them not yet do you let all passe yet do not you replie yet do you keepe silence yet do not you answere any thing that is amisse yet do not you giue bad speeches yet do not you retort
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.
reproaches or replie any thiâ—g which may turne to the others disgrace Do you obserue the peace of silence for by so doing you will the sooner vanquâ—sh O spouse of Christ striue and wrestle against temporal troubles Be constant in all occurrences endure all things with patience one of necessitie must suffer that patiently which doth happen to many Both he that doth afflict and he that is afflicted is mortal Both he that doeth iniurie and he that suffereth iniurie shall die Amiable sister beleeue me no man could oppose himselfe against you vnleee God had giuen him leaue so to doe The diuel could haue no power to molest you in the lest thing vnlesse God did permit him * By many tribulations we must enter into the kingdome of God Act. 14. * The passions of this time are not condigne to the glorie to come which shall be reuealed in vs. Rom. 8. Most deare sister it is impossible that you be a womaÌ„ and not tast of woe and affliction We sustaine all things in this world by the like euent There is no man remaining in thâ—s li e which doth not some times sigh and lament This life is full of teares This life beginneth with weeping An infant when he is borne beginneth his life with lamentation An infant when he commeth forth of his mothers wombe doâ—h fir begin to mourne before he beginne to laugh We are cast weeping into thiâ— miserable life Tribulation is profitable the afflictionâ— of this life are profitable By how much the more we are wearied and weakened in this world by so much the more we shall be comforted and strengthned in the next The more we are afflicted during this present time the more we shall reioyce in the world to come If we are heere perplexed with diuersities of affliction we shall be found purged at the day of doome Amen Of sicknes CHAPT XLIII OVr Lord speaking of his seruants saith iâ— thâ— Apocaâ—yps * I whome I lâ—ue do â—ebuke and chaâ—â—ise Apoc. 3. Go â—hastâ—sâ—â—h men three manner of wayes â—n thâ— life That â—â— to say he strikeâ—h â—he r proba e â—o â—amnation He correcteth the eâ—ect which he seeth to doe amisse for their amendement and purgation He chastiseth the iust for the encrease of their glorie and crowne God strooke the Aegyptians with plagues to their daÌ„nation Evod. 7. he afflicted poore Lazarus for his purgation Luc. 6. he likewise punished Iob for his approbation Iob 1. he also scourgeth a man before sinne least he become bad as S. Paul for example who by the inâ—â—igation of the Angel of satan was troubled with carnal temptations 2. Cor. 12. Man likewise is purged by God after sinne that he may be amended as that man which was deliuered to satan for the destruction of the flesh thaâ— his spirit might be saued in the day of our Lord Iesus-Christ 1. Cor. 5. They that are strong and sounâ— it is good for them to be sick now and then least finding themselues beaâ—tly and strong they take greater delight in traÌ„sitorie and earthly things then is fitting That health of bodie is ill which leadeth a man to sicknes of soule And that sicknes of bodie is verie good and commendable which conducteth a man to health of soule The Apostle praiseth sicknes of bodie saying * When I am weake then I am strong to wit in spirit 2. Cor. 12. A man must not murmure in time of affliction for in that he is cha tised he is amended from sinne We shal endure corporall sicknes with greater patience if we call the euills which we haue coÌ„mitted to remembrance A man likewise muâ—â— not murmur in time of sicknes Why Because he is iuâ—ged by him whose iuâ—gements are alwayes iust He that is sicke and murmureth against God complaineth against the iustice of his iudge and by this meanes prouoketh Godâ— anger against himselfe It caÌ„not but be iust that pleaseth a iust iudge * For whome our Lord loueth he chastiseth and he scourgeth euerie child that he receiueth and as a father in the sonne pleaseth himselfe Prou. 3. In this life God spareth sinners and punisheth the iust In the next life God spareth the iust and punisheth sinners he that in this life doth not deserue to be scourged shall in the next be eternally tormented Most deare sister griefe and sorow are common to all men there is no man in this world which is not sorowfull now and then God alwayes afflicteth those whome he hath preorâ—ained to euerlasting happines Venerable sister be not sad in time of sicknes In your sicknesses giue God thanks Wisâ— rather to be well in mind then in bodie Desire rather to be sound in affection then in flesh Corporall maladies are spiritual remedies Sicknes hurteth the bodie healeth the mind For sicknes purgeth vices and enfeebleth the forces of lasciuious wantonnes Know that by sorow and afflâ—ction you are proued not empaired The gold is tried in the fornace that it may be free from drosse you are tried in the fornace of affliction and refined in the fire of persecuâ—ion that you may become puâ—e from vice You are as it were mel eâ— that you may be purified from the scumme of sinne all these things which you suffer are for your probation Wherefore my beloued sister in Christ do nor murmure in your sicknesses do not blaspheme nor say Why do I sustaine â—hese euills Do not say why am I afflicted why do I endure these miseries Deare brother I pray you tell me what I ought to say in my sicknesse or how I ought to accuse my selfe Honest siâ—â—er accuse your selfe after this manner I haue sinned neither haue I receiued as I haue deserued The punishment which I sustaine is not equal to my sinne My miserie is not answerable to my demerit My crosses are not correspondent to my bad carriage The measure of my paines are vnequal to the merit of my sinnes My punishment is farre short of what I haue deserued O spouse of Christ do you desire to be purged from your sinnes Accuse your selfe and extoll Gods iustice in your paines It is sufficient for your purgation if you referre these things which you suffer to Gods iustice if you humbly giue God thanks in time of your sicknes For God correcteth you with the rod of his fatherly chastisement he fatherly chastiseth you for your amendement And he that did cast you away by sparing you doth call vnto you to returne by punishing you Venerable Virgin consider all the torments paines tribulations and vexations of the world that possibly can be imagined by the heart of man compare these to hell and they will seeme nothing Amiable sister if you feare feare the paines of hell For these paines of the world are temporall those eternal these by death haue an end and last no longer those by death begâ—n and endure for euer If therefore you will be conuerted and returne to God these your suffâ—rings wil turne to your good He that iâ—
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