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.
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
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
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
but it is giueÌ„ to those that perseuer to the end according as it is written * He that shall perseuer to the end he shall be saued Mat. 10. For then our conuersion is pleasing to God when we bring that good which we do begin to its desired end For so it is written * Woe be to them that haue lost patience Eccles 2. that is haue not finished the good worke which they did enterprize There are many men who of meere deuotion are conuerted to God There are many likewise who are conuerted to God being constrayned through affliction who would neuer haue beene coÌ„uerted through deuotion as the Psalmist doth verie well say * In bit and bridle binde fast their cheekes that approch not to thee Psal 31. Let euerie one that is conuerted begin from the bewayling of his sinnes and so let him passe to the desire of eternal happines Most deare sister we ought first to wash away with teares the euills which we haue committed that afterward we may contemplate that which we seeke with the cleare eie sight of our mind to the eÌ„d that the mist of sinne being wiped away by our weeping we may with the cleane eies of our heart behold the bright things of heauen It is expedient for euerie one that is newly conuerted tâ—at after feare he arise to God as a sonne least he alwayes remaine confounded vnder feare as a seruant Such as are newly conuerted ought to be comforted and encouraged with gentle speaches least if they begin to be exasperated they returne terrified to their former offences For he that doth not instruct and chastise a Nouice with lenitie sweetnes knoweth rather how to exasperate then to correct what is amisse First a Nouice is to be corrected and chastâ—sed from doing amisse and afterwards from thinking amisse Euerie new conuersion hath some thing of the old man remaining Wherefore no vertue ought to be done openly in the sight of men vntill the old conuersation be wholy rooted out of the mind Euerie one doth then feele himselfe most troubled and tempted when he commeth first to the seruice of God So the people of Israel were oppressed by the Egyptians with a more heauie burden when the knowledge of God was by Moyses manifested vnto them Exod. 1. 2. For vices haue peace in a man before his conuersion but when they are expelled they arise more greiuously against him Many after their conuersion are troubled with vnchast motions which notwithstanding they endure not to their damnation but to their trial and probation to wit that they may alwayes haue an enemie to resist to keepe them doing yet so as that they consent not to his suggestion Aremisse or slack conuersion doth bring many into their former errours and resolue them into their wonted negligeÌ„ce He that is tepid in his conuersion doth not see that idle wordes vaine cogitations are hurtfull but assoone as his mind doth awake from slouth he immediatly feareth those things which earst he esteemed little as the mortal enemies of his soule Slouthfulnes and fraud are to be feared in euerie worke of God We doe God wrong when we praise not God but our selues by the good deede which we haue done We commit slouthfulnes when we doe those things carelesly which belong to Gods seruice Euerie worldly art or Science hath quick and nimble artisans and such as practice the same with diligence Why What is the reason Because they haue the reward of their worke present before them But the art of diuine feare hath maÌ„y tepid folowers frozeÌ„ as it were to death with the cold of lasines And this doth happen for that the guerdon of their labour is not giuen in this present life but in the life to come Those that are newly conuerted to God ought not to be employed in external cares of the world For if they be entangled with them they presently as young trees newly planted and not hauing as yet taken roote are shaken to and fro and begin to wither neither is mutatioÌ„ or chaÌ„ge of place alwayes good for the soules of those that are newly conuerted Howbeit it hapneth oftentimes to some that the place of their abode being changed the affection of their mind is likewise altered For it is conuenieÌ„t that euerie one should depart euen corporally from that place where he remeÌ„breth that he hath beene subiect to vice Venerable sister heare what I say many are conuerted to God not so much with their mind as with their bodie which I caÌ„not speake without great griefe and groning they weare the habit of religion but waÌ„t a religious miÌ„d meaniÌ„g Many come to the Monasterie not so much for the saluation of their soule as for the necessitie of their bodie who worship not God but their bellie of whome the Apostle doth say * Whose God is their bellie Phillip 3. Their intention is not that they may syncerely serue God but that they may eate and drinke their fill and be well clothed and that it may goe well with them in this world And for that they loue things transitorie and earthly they loose those that are heauenly And according to the saying of our Lord * TheÌ„ they receiue their reward in this world Mat. 6. Wherefore deare sister we must be carefull least we loue transitorie and earthly things more then is needfull for this reason the Psalmist doth admonish vs saying * If riches abound set not your heart vpon them Psal 41 True it is we are to vse earthly things according as necessitie doth require but heauenly things are those which we ought chiefly to desire We ought to spend our goods temporal and tend to those especially that are eternal For that multitude of sweetnes is exceeding great and full of admiration which God hath hidden for them that loue him Of which it is written * That neither eie hath seene not eare hath heard neither hath it ascended into the heart of man what things God hath prepared for theÌ„ that loue him 1. Cor. 2. Wherevpon the Prophet saith * I shal be filled when thy glorie shall appeare Ps 16. Wherefore most amiable sister in Christ 〈◊〉 that fulnes be our happines Amen Of Conuersion CHAP. VII Our lord saieth in the Gospell * If any maÌ„ will come after me let him denie himselfe and take vp his crosse and follow me Mat. 16. But what is it for a man to denie himselfe vnlesse to renounce his owne pleasures To the end that he that was proud become humble and he that was angrie become gentle and he that was luxurious become chast and he that was a drunkard become sober and he that was couetous become liberal For if any one doth so renounce all things which he doth possesse as that he doth not likewise renounce his bad customes maÌ„ners he is not Christs disciple He that doth renounce his bad customes and manners doth denie himselfe Those things which the louers of the world do seeke as
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
* Our Lord hath taken away thy sinne thou shalt not die 2. King 12. Old Tobias by his compunction and teares deserued to receiue cure of his blindnes and comfort of his pouertie For so the Angel Raphael said vnto him * Ioy be to thee alwayes and he added Be of good cheâ—re it is verie neere thaâ— thou be cured 〈◊〉 â—od Tob. 5. Marie Magdalene i◠〈◊〉 manner by compunction and teares deserned to heare from our Lord * Thy sinnes are forgiuen thee Luc. 7. Venerable sister I haue for this end rehearsed these examples of the Saincts vnto you that teares by coÌ„punction may become sweet vnto you True compunction is a treasure much to be desired an vnspeakeable ioy to a mans mind The soule that in prayer hath compunction goeth foreward in the way of saluation A stout and valiant man is no lesse laudable in weeping then in warre Wherefore sithence we haue defiled our life after baptisme let vs by our teares baptise it againe Where teares do abound there the fire of spiritual deuotion is kindled which doth illuminate the secrets of the mind The teares of penitent men are reputed wâ—th God for baptisme My deare sister in Christ if you haue coâ—â—â—nction according to God you shal◠〈◊〉 â—lessed Compunction of heart is 〈◊〉 health of the soule compunction of mind is the illumination of the soule because the soule is theÌ„ enlightned when shee is moued to teares Compunction of teares is remission of sinnes because our sinnes are then forgiuen when they are called to remembrance with weeping and lamentation Compunction causeth the holy Ghost to come vnto the soule because when the mind is visited by the holy Ghost forthwith a man bewaileth his sinnes A question Deare brother tell me I pray you what are the motiues of our griefe for which we ought to weepe in this life The answere Louing sister we ought to weepe for our sinnes and for the miserie of this world and for the compassion of neighbour anâ— for the loue and desire of the heauenly reward He wept for his sinnes that said * I will euerie night wash my bed I will water my couche with my teares Psal 6. The same holy man lamented for the miseries of the world when he said * Woe is me that my seiourning is prolonged I haue dwelt with the inhabitants of Cedar my soule hath beene long a seiourner Psal 119. Our Lord through coÌ„passion wept ouer Lazarus Ioan. 11. and ouer the citie of Hierusalem saying Because if thou also hadst knowen c. Luc. 19 Likewise the Apostle S. Paul that willeth vs to reioyce with them that reioyce and to weepe with them that weepe Rom. 12. did grieue through compassion saying Who is weake and I am not weake 2. Cor. 11 The iust did lament through the loue of the heaueÌ„ly reward saying that of the Psalmist Vpon the riuers of Babilon there we sate and wept whiles we remembred Sion Psal 136. This present life is a death because it is full of miseries because it is not in the countrie but in the way it is not in the house but in the place of banishment In this world we are not in our citie but in the pilgrimage as it is written * We haue not heere a permaneÌ„t citie but beke that whice is to coÌ„e Hech 13. Wherefore deare sister I admonish you that you first lament for your sinnes secondly for the miseries of the world thirdly through compassion towards your neighbour and lasthy through the loue of God and of the heauenly reward Honest virgin desire God with all deuotion that he will giue you trute contrition of heart and compunction of mind Compunction causeth Christ the onely begotten sonne of God to come abide in vs as our Lord himselfe saieth * If any one loue me he will keene my word and my father will loue him and we wil come to him and will make abode with him Io. 14. Where teares do abound there greiuous temptations do not approach and if at any time they approach they take no roote there Deuout teares do alwaies cause a great confidence Amiable sister in Christ heare the voyce of Christ Iesus your bridegroome saying Arise make hast my loue my doue beatifull one and come For winter is now past the raine is gone and depaâ—ted The floweâ—s haue appeared in our land the time of pruning is come the voyce of the tuttle is beard in our land that is the voyce of the Apostles preaching in the Church The tuâ—tle is a most chaâ—t bird which is alwayes accustomed to build or abide in high places or trees signifying Apostles or other Doctors who are able to say * Our conuersation is in heauen Philip. 3. which vseth groning insteed of singing and signifieth the lamentatioÌ„ of the saincts who exhort their friends to mourning and weeping saying * Be miserable and mourne and weepe Iam. 4. Wherefore honest virgin take example from this turtle and lament for the loue of Iesus Christ your bridegroome vntill you be able to see hlm raigning in the throne of his kingdome It is better for you to lament for the loue of Iesus Christ theÌ„ for feare of hell * Thy cheekes arc beautifull as the turtle doue Cant. 1 It is the turtles nature that if either of them loose his mate he seeketh not an other O spouse of Christ be you like to this turtle and besides Christ Iesus your bridegroome seeke no other louer O spouse of Christ be you like to the turtle and lament day and night through a desire of seeing Christ Iesus your bridegroome who is alreadie ascended to heauen that at length you may deserue to see his face sitting at the right hand of God the father * Thy cheekes are beautifull as the turtle doue In the cheekes there is wont to be a modest bashfulnes Venerable sister you haue the cheekes of a turtle doue if you loue no other friend besides Christ Therefore most deare sister incessantly wash away your sinnes with teares and lamentations Daily wash away your negligences by compunction and teares Wash away the transgressions which you commit in â—eâ—igion by weeping without intermission and by compunction and teares obtaine remission of your sinnes by often teareâ— and sighes obtaine eternal happines Lament your iniquities Deplore your offences With teares call to mind the euills which you haue committed Let flouds of teareâ— flow from your eies Cleanse with weeping the euills which you haue done cleanse with teares whatsoeuer you haue done amisse Honest virgin if you do not deplore your sinnes in this world when will you be able to say to God * Thou hast set my teares in thy sight Psal 55. Most deare sister if you do not bewayle your iniquities during this mortal life present when will you say with Dauid * My teares haue beene breades vnto me day and nâ—ght Psal 41. Wherefore ô spouse of Christ I admonish you that you lament your sinnes during this mortalitie that you may
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
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
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
one coate least we should feare tribulation he for our sakes hath willingly endured the same and least death should seeme dread full vnto vs he hath voluntarily sustained death for vs. * All that is in the world is the concupiscence of the flesh and the concupâ—scence of the eies and the pride of life which is not of the father but is of the world And the world passeth and the concupiscence thereof 1. Io. 2. Wherefore deare sister let vs not loue those things which are in the world least we perish with the world Dauid was a King and albeit he did abound with siluer and gold and ruled with a strong hand according to the interpretation of his name ouer many people yet he thought humbly of himselfe and said * I am poore and in labours from my youth Psal 67. And againe I am needie and poore Psal 69 And in an other place * I am a stranger with thee and a pilgrime as all my fathers Psal 38. Venerable sister let not transitorie allurements or contentmens delight your mind let neither temporal commodities make you merrie nor earthly losses and crosses make you mourne For so it is written If riches abound set not your heart vpon them Those things which ye possesse with loue we loose with griefe Listen ô spouse of Christ what I say He to whome all things in heauen and earâ—h do offer their seru ce became poore for vâ— Why what was the cause That by his pouertie he might mâ—ke 〈◊〉 rich You therefoâ—â— honâ—st virgin walk in the way in which Christ Iesuâ— your bridâ—â—roome haâ—h gone bâ—fore you 〈◊〉 your heauenly captaine with vnwearied steps Doublesse if you shall ouertake him you shall raigne with him Venerable sister behold the virginitie and pouertie of the blessed virgin Marie who wa so rich in our Lord and Sauiour that shee deserued to be his mother a d yet withall was so destitute of all worldly wealth that shee had neither midwife nor handmaid to assist and attend vpon her at his birth shee was likewise so needie and poore that for want of better lodging in â—eed of a bed shee laid her child in a manger Luc. 2. Moreouer S. Ioseph to whome shee was espoused was also verie poore in so much that he got hi liuing by playing the carpenter In like sort we read of the holy Apostles that they serued God in hunger and thirst in fastings often â—n cold and nakednes 2. Cor. 11. O spouse of Christ you haue examples by which you may contemne earthly riches and couet heauenly happines * For they that will be made rich in this world fall into tempâ—ation and the snare of the diuel and many desires vnprofitable and hurtfull which drowne men into deâ—â—ruction and perdition 1. Tim. 6. They easily contemne earthly riches who perfectly hope for hâ—auâ—nly because voluntarie pouertie leadeth a man to eternal felicitâ—e We came not to religion that we might passe ouer our time therein in pleasures but that by watching praying fasting singing and fighting against our spiritual aduetsaries we might by Christs assistance attaine to that kingdome which is promised vs. For for â—his cause we come naked into this world and are presented naked to baptisme that being naked and without impediment we might arriue to heauen What an absurd and vnseemely thing is it and contrarie to reason that he that was borne naked and came into the world hauing iust nothing should desire to enter rich into heauen * It is easier for a camel to passe through the eie of a needle then for a rich man to enter into the kingdome of heauen Mat. 19. It is better to want then to superabound He is ouer couetous to whome God doth not suffise Deare siâ—â—er if for the loue of Christ we shall willingly in this world endure hunger and thirst and nakednes and other corporall affliction we shall reioyce with the same our Lord Iesus Christ in his heauenly kingdome Amen Of murmuring CHAPT XLVII THe lodging of our heart is sanctified by the grace of God and by the inhabitation of his holy spirit when there is charitie peace goodnes humâ—litie concord gentlene and other such vertues abiding in vs. These are our riches to wit good manner and vertu s. But if we begin to brawle murmure and contend among our selues we are presently depriued of all these spiritual graces Why Because vertues cannot remaine with vices * For a little leauen corrupteth the whole paste 1. Cor. 5. Euerie seruant of God ought seriously to consider how great an euil he doth incurre Iâ— for temporal things he murmure for by this meanes he that ought to be rich becommeth poore What are our riches certainely vertues We therefore loose our vertues if we murmure for meate or drinke or such like corporal commodities Murmuring is a grieuous sinne wherevpon S. Gregorie saith No man that murmureâ—h receiueth the kingdome of heauen no man can murmure that receiueth the same The heart of a foole is as the wheele of a carte carriyng hay murmuring aÌ„d making a scrikâ—ng noyse as it goeth on the way Many religious men and woemen behaue themselues after the same manner who are subiect to many carnal desires and neuer cease to murmure Wherefore venerable sister it is requisite that we follow the counsel of S. Paul saying * Neither do you murmure as certaine of them murmured to wit in the wildernes and perished by the destroyer 1. Cor. 10. It is a dangerous thing therefore for vs to murmure least perhaps we perish by the destroyer in tâ—e monasterie as they perished in the wildernes Let vs therefore keepe our tongues from murmuring least which God forbid as they perished in this world we perish in the world to come Let vs not muâ—mure least as they perished in this life we perish in the next Let vs beware of all murmuring least peraduenture we suffer that in our soules which they suffered in their bodies Againe the Apostle doth counsel vâ— saying * Neither let vs tempt Christ as certaine of them tempted and perished by serpents ibidem He tempteth Christ who murmureth for meate or drinke or apparaile as it is written of the same people * And they tempted God in their hearts so that they asked meates for their liues Psal 77. And againe * And they murmured in their tabernacles they heard not the voyce of our Lord. Psal 105. He tempteth Christ who in the monasterie murmureth by asking more then he doth neede He doeth against Christ who in the monasterie demandeth more then is requisite He sinneth against Christ who in the monasterie doth scandalize his superiours by importunatly vrging them for earthly and transitorie things And haue perished by serpents Why haue they perished by serpents vnlesse for that a serpent is full of poyson and euerie one that murmureth hath the poyson of the diuel an his tongue This the Apostle S. Iames doth auouch saying * The tongue is an vnquiet euil full of deadly poysoÌ„ Iam. 3.
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—