of Sanctitie a secular life is full of iniquitie Reuerend sister you haue heard the commodities that are in a monasterie you haue heard the euills that are in the world you haue heard the vertues of a monasterie you haue heard the vices of the world you haue heard the saluation of a monasterie you haue heard the perdition of the world you haue heard life you haue heard death Now therfor behold good and euill in your sight or presence behold perdition and saluation of soule set before your eies Behold life and death before you * Behold fire and water stretch forth your haÌ„d and choose which you please Eccli 1. Behold the way of heauen and the way of hell Behold the way which leadeth to life and the way which leadeth to death walke in which you will Onely this I desire that you will choose the better Deare brother I will accept your counsell and will choose the better way It is good for me to follow good counsel and aduice and to walke with Gods assistaÌ„ce in the way that leadeth to eternal happines Honest virgin for that you choose the â—etter way I cannot choose but render â—hankes vnto God almightie Forsake â—ot therefore the good way which you â—aue alreadie begun to walke in Keepe â—his good resolution which you haue now made all the dayes of your life then your worke will be perfect if it perseuere to the verie end Saluation is promised to such as are perseuerant the reward is bestowed vpon such as continue constant he is not good that doeth good but he that doeth it to the verie end If therefore you perseuere in good workes to the verie end of your life you shall be saued CHAPT XXI Of virginitie * THe wise virgins did take oyle in their vessells with their lampes Mat. 25. Most deare sister heare what I say Those that are virgins in mind and bodie are not foolish but wise and are able to goe forth to meete the bridegroome because they haue oyle in their vessells that is chaâ—titie in their mindes But those that are virgins in bodie and not in mind are not wise but foolish neither are they able to goe forth to meete the bridegroome because they haue not oyle in their vessells that is they haue not chastitie in their mindes So saith blessed Isidorus Shee that is a Virgin in bodie and not in mind shall haue no reward at the day of iudgemeÌ„t And our Lord in the Gospel saith of foolish virgins * Amen I say to you I know you not Mat. 25. For this cause I admonish you deare sister that you be a virgin in mind and bodie that after this life ended you may deserue to be placed by your heauenly bridegroome Christ Iesus in the bed chamber of eternal beatitude Virginitie is not commaunded but counselled for that it is a thing so superexcellent Virginitie is a double good for that in this life it is void of solicitude and shall receiue the reward of chastitie in the next world Doubtlesse such as remaine chast and virgins shall in heauen be equall to the holy Angells The felicitie of virgins shall be greater in eternal happines then that of others aâ— the Prophet Isay beareth witnes who saith * Thus saith our Lord to Eunuches I will giue vnto them in my house and within my walls a place and a name better theÌ„ sonnes and daughters an euerlasting name will I giue them which shall not perish Isay 56. All sinne by penance receiueth pardon but virginitie if it be destained can by no meanes be repaired for albeit any one may by penance receiue pardon yet he can neuer recouer his former incorruption Venerable sister virginitie of flesh is worth nothing where integritie of mind is wanting Virgins glorying of their merits are compared to hypocrites who outwardly desire the glorie of their good actions which they ought to haue inwardly in their consciences For this is that which is said in the Gospel * that the virgins had not oyle in their vessells Mat. 25. that is did not reserue the testimonie of their good workes in their consciences to wit to glorie in the face in the sight of men not in the heart in the sight of God S. Augustine of such virgins writeth thus Virginitie of flesh nothing helpeth where anger of mind inhabiteth There is great difference betweene the puritie of a virginal soule polluted with no contagion of sinne and that soule that hath beene subiect to the lust of many men Venerable sister listen to S. Hierome saying To haue virginal flesh auaileth nothing if any one marrie in mind To keepe corporal virginitie likewise is altogither fruitlesse if we refraine not our eies from concupisceÌ„ce Virginitie in bodie will nothing profit if charitie or humilitie depart from the heart Wherefore honest sister in Christ I admonish you that you remaine a virgin in mind and bodie I admonish you likewise that you take with you the oyle of good works and with them adorne your lampe and light it with sacred vertues that when a clamour shall be made Behold the bridegroome commeth goe ye forth to meete him you may be able to meete Christ Iesus your celestial bridegroome and be placed by him in the blessed bed-chamber of heauen Of chastitie CHAPT XXII MOst deare sister I entreat you that with all deuotion you will listen to the wordes of my admonition The number of thirtie is the first degree and signifieth marriage The number of sixtie is the second degree and signifieth the continencie or chastitie of widowes The number of an huÌ„dred is the third degree which is assigned to virgins for the crowne of virginitie S. Isiâ—orus saith Some liuiÌ„g lasciuiouâ—ly in their youth will become continent in their old age and will then obserue chastitie when luxurie scorneth to acknowledge them as his seruants Such haue no reward for that they haue not felt any laborious fight But they shall haue glorie that haue fought couragiously For the fruit of chastitie is sweetnes Chastitie is the vnbleamished beautie of the Saincts Chastitie is the securitie of the mind and the health of the bodie Luxurie doth weaken the bodie and causeth a man to become old and decrepit on a soudaine Long chastitie is reputed for virginitie And therefore venerable sister the beautie of chastitie ought to be loued Those that are continent and liue chastly prepare in themselues a dwelling place for God almightie Werevpon the Apostle doth affirme that those that liue chastly are the temple of God and that the holy Ghost dwelleth in them 1. Cor. 3. Continencie maketh a man most neere to God There God dwelleth where continency remaineth Chastitie linketh a man to heauen Chastitie conducted a man to a kingdome The kingdome of heauen is promised to such as liue chastly Such as liue chastly shall haue an inheritance in heauen Coniugal chastitie is good vidual continencie is better but virginal integritie is best of all A humble widow is better then a proud
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.
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
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
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
brethren or sisters or father or mother or wife or children or laÌ„ds for my sake shall receiue an hundred fold and shall possesse life euerlasting Matth. 19. Wherefore it is good for vs to forsake for our Lords sake all things temporal that from him we may receiue things eternal * Whosoeuer will be a friend of this world is made an enemie of God Iam 2. Therefore deare sister in Christ let vs not loue the world least we become the enemies of God He easily coÌ„temneth all things heere on earth that daily thinketh oâ— his death If we daily call our death to remembrance we shall willingly despise all earthly things If we haue the day of our death in our mind we shall quickly contemne whatsoeuer is in the world Question O deare brother I would willingly leaue for the name of our Lord all things that are in the world if I had any thing but because I haue neither gold nor siluer nor the riches of this world I know not what I shall leaue for the name of my Lord. The answere O spouse of Christ You leaue much if you leaue the desire of hauing you leaue much if you desire to haue nothing You leaue much if you forsake all carnal desires you leaue much if for the loue of God you despise all worldly pleasures You leaue much if you renounce all earthly desires and God doth much more loue mens soules then earthly riches God doth much more loue a mind that is holy and free from vice then any earthly substance Venerable sister the kingdome of God is asmuch worth as you haue God asketh nothing of you which he hath not giuen you Giue him therefore that which he hath giuen you to wit a mind that is holy chast poore and modest deuout and religious and adorned with good manners Therefore honest sister the kingdome of God is as much worâ—h as you are Bestow your selfe vpon Christ your bridegroome and buy his kingdome of him Be not troubled at the pâ—ice Let not the price cause in you any disturbance Let it not seeme vnto you to be a hard and difficult matter sithence Iesus Christ the king of heauen gaue himselfe that he might deliuer you from the power of the diuel and purchase you to God the Father Wherefore giue your selfe to him willingly who hath redeemed you out of the hand of your enemie Giue your selfe to him entirely because he that he might saue you gaue himselfe entirely My beloued sister in Christ despise all riches temporal that you may obtaine those that are eternal Riches leade a man to the danger of bodie and soule riches draw a man downe to hell Many haue beene in danger by reason of their riches many haue endured many miseries and sorrowes by meane of their temporal substance Richeâ— haue beene the cause of many meÌ„s death many haue beene made away by meanes of their wealth They haue neuer true repose that entangle themselues in worldly cares For the cares of the world disturbe the mâ—d A mind busied in earthly affaires is alwayes full oâ— aÌ„guish Venerable spouse of Christ if you desire to liue quiet seeke none of those things that are in the world You shall alwayes haue quietnes of mind if you separate your selfe from tâ—e cares of the world You shall alwayes enioy inward peace if you sequester your selfe from the hurly-burly of earthly actions because riches are seldome or neuer gotten without offence It is rarely seene that they that possesse riches attaine to true rest of mind They that entangle themselues with the cares of the world do separate themselues from the loue of God He that fixeth his affection on things transitorie cannot be delighted in God almightie The cares of things temporal do auert the mind from things eternal No man can at once truly couet the glorie of God and the glorie of the world It is hard at once to applie our selues to heauenly cares and earthly affaires it is hard at once to loue God and worldly pleasures No man can at once loue God and the world perfectly both of them at once cannot be loued equally Honest virgin heare what I say albeit a man glister with the glorie of the world albeit he be clothed in purple and gold albeit he be clad in rich array and appeare neuer so glorious and gay albeit he shine adorned with pearles and pretious stones albeit he be vested in rich and costly robes albeit he be attended vpon by a multitude of seruants albeit he be defended with swords and halberts albeit he be compassed about with innumerable troupes of attendaÌ„ts and saued from danger by whole squadrons of souldiers yet he is still in anguish and paine he is still in perill and perplexitie of mind Albeit he lie in a soft silke bed yet he is disquieted and troubled and albeit his bed be adorned with gold and siluer and framed of the softest douâ—ie feathers yet he is still fraile and subiect to sicknes and death it selfe My most louing sister in Christ I haue for this cause said this that you may know how vaine the gloriâ— of this world is Wherefore venerable sister that you may be able to purchase those riches that are celestial contemne those that are terrestial willingly despise all earthly preferments that you may attaine to celestial contentments Refuse things temporal that you may haue those that are eternal giue those that are small that you may obtaine from God those that are most ample Shunne heere on earth the companie of men that you may enioy the societie of Angells in heauen to which he vouchsafe to bring you who hath redeemed you with his pretious blood Amen Of the habit or attire CHAP. IX OVR Lord Iesuâ— Chriâ—◠〈◊〉 in the Gospel * Behold th◠〈◊〉 are clothed in soft garments ar◠〈◊〉 king houses Matt. 11. They are termed soft garments for that they soften and â—â—feminate the minde The court of an earthly king is delighted in clothing that it soft and gentle but the Church of Christ is delighted in that which is rough and humble The garments of Gods seruants and handmaids ought to be such as that they make no shew of noueltie no shew of superfluitie no shew of vanitie no shew of pride or vaine glorie Wherevpon S. Hierome doth say It is not gay clothing that maketh à gay cleark or Church-man but cleannes of mind Let vs therefore deare sister adorne our selues with spiritual ornaments that is to say with charitie humilitie meekenes obedience and patience These are the garments with which we may please our celestial bridegroome Christ Iesus Christ the inuisible bridegroome doth not exact beautie without but within like as it is written in the Psalme * All the glorie of the daughter of the king is within Psal 44. Wherefore deare sister in Christ let your riches be good manners let your beautie and comelines be a life adorned with vertues Most louing sister I wish that that may be said of
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
were wont to mollifie the hearts of the hearers Where are then those sweet and pleasant speeches which did moue men to mirth and gladnes Tell me honest virgin where will then be immoderate laughter and vnseemely iesting Where will then be that vaine and foolâ—sh behauiour which was wont to moue men to laughter All is gone all is come to nothing all as smoke is vanished away loe this is the end of carnal beautie this is the end of the bodie Know therefore venerable sister as a thiÌ„g most certaine that beautie is vaine Salomon saith the same * Grace saith he is deceitfull and beautie is vaine Pro. 31. Wherefore most louing sister in Christ if the beautie of the flesh be vaine if the beautie of the flesh be wormes and corruption if the beautie of the bodie be earth and ashes haue a care least for this end you looke vpon men and couet their beautie Why * Because the world passeth and the concupiscence thereof 1. Io. 2. All that is in the world is the concupiscence of the flesh and the concupiscence of the eâ—es The world therefore for Christs sake ought to be contemned with all thing therein contained But you honest virgin who for the loue of Christ haue left the world and entred into religion ought not to be delighted in the beautie of men I therefore counsel you deare sister in Christ that aboue all things you loue Iesus Christ your bridegroome that you may be able to raigne with him in his heauenly kingdome Certainely if the concupiscence of fornication doth more delight the mind then the loue of chastitie it is a token that sinne doth yet raigne in a man But if the fairenes of chastitie doth more delight the mind then the foulnesse of fornication it is an euident signe that not sinne but iustice doth now raigne in a man Although a man be chast in bodie yet if he be lasciuious in mind it is apparant that sinne raigneth in his heart FornicatioÌ„ of heart is seruing of idolls There is also aÌ„ other spiritual fornicatioÌ„ of which our Lord saith * Whosoeuer shall see a womaÌ„ to lust after her hath alreadie committed aduourrie with her in his heart Mat. 5. Men are more made subiect to the diuel by the lasciuiousnes of the flesh then by any other vice Chastitie is the beautie of the soule and by this vertue men are made equal in merit to the Angells of God Beleeue me louing sister in Christ many by the carelesnes of their eies haue incurred the danger of their soules A question Deare brother tell me if you please haue you knowne any man deceiued by the sight of his eies The answer O venerable sister I know full many that haue beene deceiued by this guile by this meanes haue beene cast into the snare of the diuel I will relate some for exaÌ„ple Dina the daughter of Iacob weÌ„t forth to see the woemen of that countrie whome when Sichem had seene the sonne of Hemor the Huite the Prince of that land he was in loue with her and he tooke her away and lay with her by force rauishing the virgin Gen. 34. And thus that poore wench by reason of her curiositie lost her honestie and virginitie Dauid likewise on a certaine day standing on the roofe of his house saw a woman and fell in loue with her for whose loue he committed adulterie and murther and so being deceiued did transgresse the law of his Creator 2. King 11. And for that he saw that vnawares which he ought not to haue seene he contracted a bleamtsh all the dayes of his life in his credit and reputation That most strong Samson dâ—scending into the countrie of the Philistins saw there a woman and became enamoured of her and slept in her bosome but shee shaued of the haire of his head and deliuered him into the hands of his enemies who immediatly plucked out his eies so he poore man for that he saw that which he should not haue seene lost his eies was in danger to be slaine Iudg. 16. Know therefore deare sister that many men by meanes of their eies haue fallen into danger both of their bodies ad soules Wherefore I counsell you amiable sister in Christ that you make a couenant with your eies least you see any thing vnawares which may turne to your preiudice Haue a care likewise that death enter not into your soule by the windowes of your eies Therefore most louing sister in Christ as I haue alreadie told you if as yet your flesh assault you if as yet vncleane titillations tempt you if as yet lust allure you if as yet the remembrance of fornication trouble you oppose against it the memorie of your death as a shield to defend you Place the end of your life before your eies call the day of your departure out of this world to remembrance Set before you the future torments consider daily Gods seuere iudgements let the dreadfull image of the day of doome be continually placed before your eies Be alwaies mindfull of the horrible paines of hell Let the heate of hell extinguâ—sh in you the heate of lust Let the remembrance of Gods eternal anger and furie against sinne and iniquitie quench the lasâ—iuious heat of your bodie Let the flame of that infernal and vnquenchable fire quench in you the heate of vnlawfull desire let the greater heaâ—e ouercome the lesser Let the greater heate vanquish the lesser Let the câ—asâ—â—ng noyse of those hellish flames put to flight all inordinate affections As one naile driueth out an other so oftentimes the heate of hell fire driueth ouâ—â—he heate of carnal desire Venerable siâ—â—er I earnestly beseech God almightie that he will giue you true chastitie both of mind and bodie Amen Of abstinence CHAPT XXIV THis is perfect abstinence or fasting when our outward man fasteth and our inward man prayeth Prayer by fasting doth more easily penetrate heaueÌ„ By fasting prayer the mind of a maÌ„ is conioyned to the Angells and vnited to God Fasting is an armour impregnable against the temptations of the diuel By prayer and fasting the diuells are ouercome Deare sister in Christ are you desirous to know by what luxurie is best extinguished Louing â—â—other I would verie willingly and therefore I entreat you to tell me Listen then most amiable sister in Christ By fasting fornication is conquered by fasting lust is extinguished lay aside fulnes and lust will soone loose his forces Abstinence subdueth the flesh abstinence represseth lasciuiousnes abstinence maistereâ—h carnal motions abstinence defeateth fornication of his forces luxurie is destroyed by hunger thirst hunger thirst ouercome lust The mind being cloyed with superfluitie of fare looseth the vigour of prayer such as the flesh is when it is long without foode such is the soule which is daily satiated with the word of God S. Hierome writing of abstinence saieth thus Our fasts ought to be moderate least they ouer much weaken the stomack because
expell a man out of Paradise Drunkennes doth cast a man downe headlong into hell Noe with drinking wine was made drunke and vncouered his priuities which he had keept couered before by the space of sixe hundred yeares Gen. 9. Lot also being drunke with wine lay with hiâ— owne daughters and perceiued not his sinne for that he was depriued of his senses Genes 19. Consider therefore deare sister how much drunkennes is to be detested and auoided of all the seruants of God A Question Louing brother is it a sinne to drinke wine The Answere Venerable sister it is not a sinne to drinke wine temperately that is with sobrietie For so the Apoâ—tle S. Paul saith to Timothy his disciple * Vse a little wine for thy stomacke and thy often infirmities 1. Tim. 5. Listen likewise what Salomon saith * Wine drunken moderately is the ioy of the soule and the heart Eccli 31. Wine immoderately drunken is poyson Wine without moderation ouerthroweth the vnderstanding troubleth the mind stirreth vp lust encreaseth and nourisheth the same For God hath giuen vs wine to recreate our hearts not that we should be drunke therewith Wherefore honest virgin let vs drinke not as much as our sensualitie doth desire but as much as necessitie doth require Let vs take heede least we consume that in the vice of gluttonie which God hath giuen vs as a medecine for our bodie Let vs take heede least we turne that to the vse of vice which God hath giuen vs for the health of our bodies Let vs take heede least we change the medicine of our flesh into the vice of drunkennes Many by wine are made captiue to the diuel neither is drunkennes any thing els but a most manifest diuel You therefore deare sister in Christ drinke wine moderately and it will giue ioy to your mind health to your bodie Drinke wine soberly without excesse and it will take from you lasines and slouthfulnes and make you solicitous and deuout in Gods seruice Why Because wine temperately drunken doth stire vp a man to prayer and make him well disposed in the seruice of his Creator Wherefore deare sister if you shall heare me as your brother and accomplish all these things as I haue said you shall by so doing shew your selfe wise and discreete Of Sinne. CHAPT XXVI MOst deare sister listen to our Lord saying in the Gospel * Euerie one that committeth sinne is the seruant of sinne Io. 8. Sinne is committed two wayes to wit either through the loue of desire or dread of feare when a man will either haue that which he doth desire or when he dreadeth to incurre the euill which he doth feare Sinne is committed fower wayes in heart and as many wayes in worke Sinne is committed in the heart by diuellish suggestion by fleshly temptation by consent of the mind and by the defence of pride It is also committed in worke some times secretly some times openly some times through custome some times through despaire By these wayes then we offend in heart and commit sinne in worke Sinne is committed by three meanes to wit by ig orance by humane frailtie or weakenes and by industrie that is of set purpose By ignorance Eue sinned in Paradise as the Apostle saith * Adam was not seduced but the woman being seduced was in preuarication 1. Tim. 2. Adam therfore sinned by industrie or of set purpose but Eue by ignorance And he that is deceiued sinneth by ignorance but he that consenteth by humane frailtie or weakenes Peter sinned when he denied Christ for feare of a maid It is worse to sinne throuh humane weakenes then through ignorance And a great deale worse then either of these to sinne by industrie or of set purpose He likewise that sinneth publickly offendeth more greiuously then he that sinneth secretly He committeth a double sinne that sinneth in publicke for that he both sinneth and sheweth others how to doe the like It is a certaine part of iustice for a man to acknowledge his sinne and to be inwardly ashamed of the same It is better and more laudable to abstaine from committing euill for the loue of God then for feare of hell It is better likewise not to sinne then to amend the same Euerie one that sinneth is proud for by doing things prohibited he contemneth the commaundements of God Heare therefore most deare sister what I say heare what I admonish by one euill many good things perish Keepe your soule from sinne He that offendeth in one thing is made guiltie of all Iam. 2. By one sinne many good workes are lost Incline not your heart to that where in your bodie is delighted Permit not your soule to be in the power of your flesh neither consent to carnal delights Venerable sister * if you liue according to the flesh you shall die Rom. 8. Wherefore cleanse your conscience from all sinne let your mind be pure let your bodie be likewise purged from all miquitie and free from all impuritie Let no spot of sinne remaine in your heart The bodie cannot be defiled vnlesse the mind be first corrupted Iâ— the soule fall the bodie is immediatly bent to euill The soule goeth before the flesh The soule marcheth fore moâ—â— in the committing of euerie fault the bodie can doe nothing but what the foule will haue it Cleanse therefore your heart from vice and your flesh will not doe amisse A question Louing brother I pray you tell me whether the soule oâ— a sinner be black and deformed or the soule of a iust man faire and well fauoured The Answere Deare sister in Christ there are three things in this world more black and deformed then any thing that can be imagined to wit the soule of a sinner perseuering in sinne which is more black then any crow or rauen the diuells which snatch her away at the day of her departure and hell into which shee is cast there is nothing more foule black or deformed in this world then these three recited Againe there are three things then which there are none better to with the soule of a iust man perseuering in good workes which is beautifull as the sunne the holy Angells which receiue her on the day of her death and paradise in which shee is placed among all creatures there are none more beautifull or better then these The holy Angells do present the soule of a â—ust man before God saying Behold him ô Lord whome tâ—ou hast chosen and taken he shall alwayeâ— dwell in thy courtes Moâ—t amiable sister in Christ if you cleanse your conscience from all sinne and perseuere in Gods seruice as you haue promised at your entrance in to religion you shall without all doubt reioyce in the heauenly bride-chamber with Christ Iesus your bridegroome Amen Of the confession of sinnes and penance CHAPT XXVII THen a maÌ„ beginneth to be iust when he beginneth to accuse himselfe of his sinnes Wherevpon it is written * The iust is first accuser of himselfe Pr. 18. Howbeit
or of set purpose lie not voluntarily although it might redound to the good of others Defend not an other mans life by lying no lie can stand with iustice or vpright dealing euerie lie is in all men a sinne whatsoeuer is different from the truth or veritie is iniquitie Worldly lawes punish forgers and falsifiers worldly lawes punish liers If lying is condemned by men if falshood be punished in earthly courtes how much more before God who is witnes both of our wordes and workes Before whome likewise euerie one shall render an accompt of euerie idle word that he speaketh and be punished for his idle discourses * Thou saith King Dauid to God wilt destroy all that speake lie Psal 5 * And a false witnes saith Salomon shall not be vnpunished and he that speaketh lies shall not escape Prou. 19. wherefore venerable sister shunne lying speake not that which is false Speake the truth lie not vpon any pretence Deceiue no bodie by lying but shew your selfe sincere say not one thing and doe an other Deare sister God grant that in all things and in euerie occasion you may speake the truth Amen Of periurie CHAPT XXXII OVR Lord saith in the Gospel * Sweare not by heauen because it is the throne of God neither by the earth because it is the foote-stoole of his feete neither by Hierusalem because it is the citie of the great King Neither shalt thou sweare by thy head because thou canst not make one haire white or black But let your talke be yea yea no no and that which is ouer aboue these is of euil Mat. 5. As that man cannot lie that speaketh not so he cannot forsweare himselfe that desireth not to sweare Although a man vse neuer so great art of wordes in swearing yet God who is the witnes of the conscience so accepteth the same as he vnderstandeth it to whome it is sworne We ought not to accomplish the sinne which we sweare to performe Venerable sister will you haue me to tell you how you shall neuer be forsworne Sweare not at any time if you sweare not at all you shall neuer be forsworne if you feare to be forsworne sweare not at all Forbeare to sweare accustome not your selfe to swearing It is a dangerous thing to sweare for that the vse of swearing causeth a custome of forswearing The vse of swearing frequently bringeth a man to periurie Let your vsual speech be It is so or It is not so The truth needeth no oath A faith-full affirmation is as good as swearing Let your protestation of the truth be a credible as an oath Most louing sister the holy Ghost who in your virginal bodie hath built himselfe a mansion place in your mouth the seale of moderation Amen Of detraction CHAP. XXXIII MY deare sister in Christ heare what I say listeÌ„ what I counsel you be attentiue to what I speake Detraction is a grieuous vice detraction is a grieuous sinne Detraction is a grieuouâ— claime detraction is a grieuous crime All men dislike and disprayse a detractor all men do as it were point at such a one with their finger Hearken how hatefull such a one was to King Dauid One secretly saith he detracting from his neighbour him did I persecute Psal 100. This is a verie filthy vice neither do I scarce know any worse Detractors do barke like dogges Lâ—ke as dogges do bite the feete of passengers so detractors do backbite the life of their neighboures And therefore venerable sister cut off from your toÌ„gue the vice of detraction do not backbite blame or like a dogge snaile at the life of other men Defile not your mouth with an other mans sinne do not slaunder a sinner but rather pittie him What you backbite in others feare rather in your selfe what you repreheÌ„d in others amend in your selfe With the same diligence that you reprehend others seeke to correct your selfe when you backbite an other examine your selfe When you backbite an other blame your owne sinnes if you will needes reprehend what is amisse let it be your owne offenses Looke not vpon the sinnes of other men but vpon your owne Consider not other mens vices but your owne manifold imperfections You will neuer backbite others if you seriously consider your selfe Wherefore be carefull about your owne reformation be sollicitous about your owne correction and saluation Hearken not to detractors listen not to whisperers Detractors and such as willingly heare them are both guiltie of the same sinne He that detracteth and he that listneth to a detractour are both culpable in the same degree and measure Foule mouthed men shall not possesse the kingdome of heauen A virgin that desireth to attaine to the celestial bed-chamber of her heauenly bridegroome must beware of backbiting other men O Venerable Virgin it you stop your eares from detractors and refraine your tongue as I haue said from all bad discourse you will doubtles be reckoned among the wise virgins Of Enuie CHAPT XXXIV AN enuious man is a meâ—ber of the diuel through whose enu e death hath entred into the world Enuie burneth all the buddes of verâ—ue Enuie by itâ— pestiferous hâ—ate consumeâ—â— whatsoeuer is good Enuie is then othe of the soule â—â—uâ—e hurteth it selfe before it hurteth an other Enuie biteth it selfe before it biâ—eth an other Enuie first of all gnaweth itâ— owne auâ—hor Enuie eateth the vnderstanding of 〈◊〉 buâ—neth his breast mangleth hi mind and aâ— a certaine plague or pestilence consumeth his heart and other vâ—tal â—â—â—â—es And therefore against enuie doth occurre goodnes charitie is prepared to encounter this pestiferous vice My most louing sister in Christ grieue not at the good of an other pine not away at an others progresse be not afflicted at an others happines There is no vertue which hath not the vice of enuie for its contrarie Onely miserie wanteth enuie And why Because no man doth enuie at him that is in miserie A virgin that desireth to dwell in heauen ought not to enuie at men A virgin which desireth to enter with Christ to the celestial mariage ought not to be contristated at the prosperitie of others Most deare sister almightie God cleanse your heart from all enuie and malice that you may be able to serue him without bleamish Amen Of anger CHAPT XXXV HOnest virgin heare what Salomon doth say * A soft answeare breaketh anger and a â—ard word raiseth vp furie * Prou 15. A sweet word multiplieth friends and appeaseth enemies Eccli 6. By so much euerie one is coÌ„uinced to be lesse prudent by how much he is lesse patient By anger the eie of the mind that is the vnderstanding is troubled by anger wise men loose their wisdome by anger a man becommeth senslesse and void of reason Some are soone agrie and soone appeased some contrariwise are slowly angrie and slowly reconciled Howbeit others which is worse are soone incited to anger slowly inclined to peace Neuerthelesse he is better that is so one angrie and soone
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—
in our Sauiours sufferings Vse groning insteede of other sweet songs that is as wordly meÌ„ reioyce in worldly songs so do you take delight in groning and spiritual sadnes Wherefore venerable sister as I told you before it behoueth you both to vnderstand and to beware of the snares of your enemie with all diligence and care You ought by integritie of life so to be simple and innocent that you be therewithall like wise discreet and prudent He that hauing simplicitie doth not mingle wisdome with it is according to the saying of the Prophet * as a doue seduced not hauing a heart Ose 7. He is therefore a doue because simple and innocent yet not hauing a heart because not wise and discreet Againe I admonish you most deare sister that you prepare in your selfe a worthy habitation for Christ that he comming with the Father and the holy Ghost may vouchsafe to make to himselfe a maÌ„sion in you in the house of your breast Amen That a Virgin ought to auoid the companie of lay vvoemen CHAPT LVII MOst deare sister auoid the company of worldly woemen Let not worldly woemen which haue not the same profession with you be admitted into your company because what they loue that they commend vnto you Behold what they loue that they say vnto you therefore you ought to auoid the company of worldly woemen because they loue the world and thereof they will be tatling they loue earthly things and of such they will discourse they couet transitorie things and consequently will fill your eare full of such matters For so the common Prouerbe goeth Euerie one prayseth that which he loueth And therefore a worldly woman praiseth the world because shee loueth the world certainely if shee loued heauenly things shee would praise them Doubtlesse if shee affected heauenly things shee would approue them shee would applaud them and endeauour to induce you to be of the same opinion Wherefore deare sister I counsel you to shunne secular weomen and not to admit them into your company Whie for what cause * For that euill wordes corrupt good manners 1. Cor. 15. What maketh the wife of a mortal man with the spouse of Christ Or what doth a woman that is married with a virgin dedicated to God What hath a secular woman to doe with Chriâ— s spouse What hath a secular woman to doe with a Nunne or religious woman Or what maketh a woman that loueth the world with a woman that hath left the world What maketh a married woman with a woman espoused to Chriâ—â— the celestial bridegroome What maketh shee that loueth a man with her that loueth Christ Why should a woman that embraceth not the same course of life with you be admitted into your company Why should a secular woman that weareth not your habit be admitted into your felowship What doeth a secular woman in your company that beareth not the yoke of Christ with you Why should a secular woman that hath not submitted her neck with you to the yoke of Christ be admitted to your conference Shee is different in clothing different in affection And as shee is different in attire so likewise in desire A secular woman is the instrument of Satan Her siren-like songs and persuasions are as so many worldly allurements or diuelish enticemeÌ„ts full well agreeing to the shape of a syren or meremaide which according to the description of hystoriographers is from the nauel vpward like a most faire and beautifull virgin but from the nauel downe to the feete shee is like to a fish A mere-maid hath the head of a virgin and the hinder parts of a fish Her voyce is most sweet and most melodious and most delightfull to the hearers howbeit by her sweet songs and melodies shee oftentimes deceiueth the mariners and causeth them to perish The mariners oftentimes listen as they saile on the seas to the sweet voyces of the mere-maides and by their sweet voyces and musick are deceiued and suffer shipwrack Like as the meare-maid by her sweet songs deceiueth the marriners so a secular woman by her deceitfull speaches deceiueth Christs seruants And as the mere-maid by her sweet melodie is wont to make marriners to goe astray on the sea and consequently to be cast away so a secular woman by her sweet and deceitfull discourses is wont to withdraw Gods seruants from their good purposes and to bring them in danger of loosing their soules And therefore my deare sister in Christ shunne the songs of such syrens least whiles you delightfully listen to their earthly allurements you swarue from the right course For what other thing are the wordes of worldly weomen but as it were so many songs of deceit full syrens Flie therefore the songs of the syrens and shut your eares from the tongue of an enticing woman Shunne the communication of a worldly woman with as great care and heede as you would the hiâ—sing of a serpent Beware least as the serpent deceiued Eue in the pleasant garden of Eden so the venemous tongue of an entiâ—ing woman deceiue you in the delightfull paradise of religion Take heede least a vaine and pratling woman infect your eares with deadly poyson Take heede least death enter in by your windowes that is into your soule by your eies and eares Venerable sister when you see a woman whose affection is fixt vpon earthly things fortifie your heart with the shield of faith and arme your fore head against her with the victorious signe of the crosse Honest sister I permit you to talke with a secular woman in this respect onely to wit that by your holy admonitions you may persuade her to leaue the world and come to the monasterie In this respect onely I giue you leaue to talke with a secular woman that you may aduise her to loath the world and to loue heauen and to forsake the world and serue God in religioÌ„ Againe that by your good counsell shee may contemne transitorie things and couet those that are eternal Most deare sister if you shall doe as I haue said you shall both preserue your selfe from euil in this world and in the world to come shall receiue from our Lord a crowne of glorie in heauen Amen That a Virgin ought not to loue the companie of men CHAPT LVIII MOst deare sister if you ought so carefully to flie woemeÌ„ how much more ought you to shunne the company of men And if you are to auoid the tatling of weomen with so great care and circumspection how much more must you seeke to shunne the deceits of men If you ought to shut your eares with that diligence from the wordes of weomen how much more ought you to shut them from the seducing wordes of men My deare sister in Christ I admonish you that albeit a man be neuer so holy yet admit him not into your company Although he be holy and iust yet let him haue no familiaritie with you Although he be religious yet conuerse not with him ouer
Isidorus shall giue you an answere Although pâ—etie or compassion saith heâ— doth bid vs to weepe for the faithfull that are dead and gone yet faith do h forbid vs to lament for them We ought not therefore to weepe for the faithfull thaâ— are departed but rather to gâ—ue thankes to God for that he hath vouchsafed to free them from the miserie of this world aâ—d â—ath made them to passe as we pâ—ously beleeue to a place of repose light and peace We ought not to lament for such aâ— die in Chriâ—â— whome we doubt not to passe to perpetualie Honest virgin heare what I say Those men are to be lamented when they die whome the diuells snatch away with shame and ignominie not those whome the Angells receiue with honour and glorie Or those are to be lamented whome the diuells draw to the paines of hell not those whome the Angells carrie to the ioyes celestial Or those are to be lamented who after death are buried in hell by the diuells not those that are placed in heauen by the Angells Tâ—ose are to be lamented that die ill not those that end well Those are to be lamented that are preuented by a bad death not those that are honoured by a good death Virgin of Christ heare what I say When I weepe for those that die well I hurt my selfe and doe them no good at all when I weepe for those that are dead it hurteth me and doeth them no good Let those therefore weepe and take on for their friends aÌ„d kinds-folke that are dead and gone that denie the resurrection or thinke that after death there is no rising againe We therefore most deare sister who beleeue that our friends desceased do raigne with Christ in heauen ought not to weepe but to pray for them We ought not to weepe for our dead friends according to the manner of worldlings but rather to make intercession to our Lord for them by our prayers that he will vouchsafe to release them from their paines Of iudgement CHAPT LXX THere is a two-fold iudgement the one by which men are iudged in this life the other by which they shall be iudged in the life to come For this cause some are iudged heere by pouertie sicknesses and sondâ—ie tribulations of this world to the end they may not be iudged in the next world Therefore to some temporal paine is as a purgation to purge them from their sinnes but the damnation of some is begunne heere and their perfect perdition is prepared there Some are iudged in this world by tribulation others by the inquisition of the strict iudge shall be iudged by fire in the world to come neither shall the iustice of iust men be assured of pardon Heerevpon Iob speaking of God saith * Both the innocent and the impious he consumeth Iob. 9. For the innocent is consumed by God when his verie innocencie being clearely examined and compared to the innocencie of God becommeth nothing in coÌ„parison thereof The impious also is consumed by God when by the subtilitie of the diuine examination his impietie is sought for and sifted and iustly condemned Christ at the day of iudgement according to the diuersitie of merits will appeare to the elect sweet and affable but to the reprobate he will appeare terrible At the day of iudgement euerie one shall find the iudge according as he findeth his owne conscience in so much that Christ remaining in his calmnes he shall appeare terrible onely to those whome their bad conscience doth accuse Most deare sister heare what blessed Isidorus saith No man is without sinne neither can any one be secure of Gods iudgement sithence we must render an accompt euen of our idle wordes Woe be to vs miserable sinners woe be to vs wretched caitiffs What answere shall we make at that day who not onely by idle wordes but also by euil workes do offend daily and do neuer cease from committing iniquitie If in the iudgement of almightie God the iust man shall not be secure how shall we sinners appeare If at the examination of the seuere iudge the iustice of the iust man shall not be assured what shall we doe at that day that do daily offend If at the day of iudgement the iust man shall scarcely be saued where shall we appeare at that day that haue so ofteÌ„ offeÌ„ded No man at that day shall be withouâ— dread when the heauens and the earth shall be moued and all the element through exceeding heate shall be dissolued of which day it is also said * That day a day of wrath a day of tribulation and distresse a day of calamitie and miserie a day of darknes and mist a day of clowde and whirlewind a day of thâ— trumpet and sound in which the stouâ— and strong shall be troubled and affliccted Sophon 1. O deare brother what shall we say at that day when that austere Iudge shall come to iudgement For you by making mention of his comming haue made me to weepe You by bringing that dreadfull day of iudgement into my remembrance haue forced me to breake forth into teares My beloued sister in Christ you haue done well and like a good religious woman if with feare you haue wept by thinking of the strict Iudges comming because we ought now before the day of doome to preuent his face in confession Psal 95. and to appeare before him with teares and lamentation * For now is the acceptable time now is the day of Saâ—uation 2. Cor. 6. Wherevpon it is said in the holy scripture * Seeke ye our Lord whiles he may be found inuocate him whiles he is neere Isai 55. He shall be seene in the next life but it shall be a farre off Wherefore most deare sister it is neâ—essarie that we seeke our Lord with our whole heart and with our whole mind in this present life if we desire to find him in the next If we deuoutly seeke him during this present life and cease from doing ill we shall obtaine mercie of him at the day of iudgement because he is benigne and mercifull For it is written of him * Our Lord is sweet to all and his commiserations are ouer all his workes Psal 144. Let vs therefore most louing sister beseech that terrible and most iust iudge with deuotion and teare that at the day of iudgement he will not render vnto vs according to our iniquities but according to his mercies and that he will not permit vs with the wicked to heare that terrible sentence * Get you away from me you accursed into fire euerlasting Mat. 25. But that he will make vs with the elect to heare * Come ye blessed of my Father possesse you the kingdome prepared for you from the foundation of the world ibidem Of exhortation CHAPT LXXII MOst deare sister now by the grace of God I direct the ship of my speech towardes the hauen but yet notwithstanding I cannot but turne towards you in a word or two before the conclusion You