comely Cant. 2. Thou my beloued saith he who liest in the bed of most sweet contemplation in which thou desirest to please me in psalmes hymnes and spiritual canticles and prayers come and shew me thy face that is issue forth from the closet of your heart and for examples sake shew the beautie of your good workes to others that when they shall see your good workes they may glorifie your father which is in heauen Let your voyce sound in my eares to wit the voyce of preaching the voyce of praise and thankes-giuing the voyce of ioy and iubilé which may stirre vp others to praise and glorifie me The singing of the psalmes doth delight the eares of the hearers and instructeth the soules of the faithfull to liue well Let the voyces of the singers agree and let vs intermingle wordes of praise with the holy Angells of God whomâ— we cannot see The seruants of God ought at all times to praise the name of God for so much those supreme waters do insinuat of whome it is said * All the waters that are aboue the heauens blesse ye our Lord. DaÌ„ 3. Because the elect shall not cease for euer to praise the name of our Lord. But of the lower waters it is said * Let the waters that are vnder heauen be gathered together into one place Gen. 1. Because the reprobate who are now dispersed through the whole world shall be gathered together into hell there to be tormented The faithfull ought to sing praises to God without intermission for that God is delighted in them This the bridegroome to wit Christ doth testifie who in the Canticles speaketh to his spouse that is to a deuout soule saying * Thou that dwellest in the gardens Cant. 8. The Chuâ—â—h or euerie deuout soule dwelleth in the gardens for â—hat it is alreadâ—e replenished wiâ—h the gâ—eenesse and hope of good and vertuous actions Shee thâ—refore â—hat alreadie dwelleth in the gardeÌ„s ought to make the bridegroome to heare her voyce that is the melodious harmonie of good preaching or of holy iubilatioÌ„ or let her souÌ„d forth the voyce of diuine praise in which he may be delighted which he heareth aÌ„d to which his frieÌ„ds to wit all the elect do listen who desire to heare the wordes of life to wit the lessons Psalmes hymnes and spiritual Canticles that by this meanes they may be reuiued through the remembrance of that celestial hpppines Wherefore most reuerend sister as I said before it is verie necessarie that you praise almightie God your Creator all your life long for that by praysing him you are promised pardoÌ„ Prayse him therefore in your heart praise him in your voyce praise him in the voyce of iubilation prayse him like wise in the secret of contemplation praise him in the closet of your mind prayse him in the iubilation of your voyce For albeit we be sinners and vnworthy to sing Gods prayses yet we must not cease to praise him sithence that by praysing him we hope to obtaine pardoÌ„ of our sinnes Wherevpon the diuine voyce saith in the psalmes * The sacrifice of praise shall glorifie me and there iâ— the way by which I will shew him the saluation of God Psal 49. As if he should say more plainely In the psalmes is the way of praise by which you may arriue to eternal happines but if I do not shew the same vnto thee thou thy selfe canst not find it Wherefore most deare sister sithence the way of our saluation is in the hand of God I admonish you that you permit not his praise at any time to depart from your mouth My most louing sister in Christ God is your praise be you therefore his praise that so his prayse may at all times be in your mouth Amen Of the actiue and contemplatiue life CHAPT LIII IAcob saw in his sleepe a ladder standing vpon the earth and the toppe thereof touching heauen the Angells also of God ascending and descending by it Gen. 28. In this ladder are placed all those that are predestinated to life euerlasting and euerie one hath a place in this ladder that appertaineth to the kingdome of heauen This ladder is the whole Church which in part wageth warre as yet heere on earth and in part raigneth alreadie in heauen In this ladder are three rowes or rankes of men to wit seculars actiues and contemplatiues Seculars are in the lowest degree Actiues are in a higher place But contemplatiues are placed aboue all the rest And of these three rankes of men some are in the mill others are in the field and others are in the bed The mill is a secular course of life The field is the mind of a secular man In the field are the preachers of Gods word In the bed is the loue of the bridegroome to wit Christ They that are in the mill goe round about the earth who seeke and loue earthly thiÌ„gs They that are in the field till the ground who sow the word of God in the eares of men They are in the bed who despise and contemne the world At the foote of this ladder are worldly men in the middest of the ladder are such as are giuen to action in the toppe of this ladder are such as are addicted to contemplation being as it were alreadie placed in heauen for that they thinke on heauenly things These are the Angells of God ascending by the ladder because they ascend by contemplation to God and descend by compassion to their neighbour The actiue life is innocencie of good workes the contemplatiue life is the speculation of the things aboue The actiue life is common to many but the contemplatiue onely to a few The actiue life doth dispose of worldly things vertuously but the contemplatiue life renouncing the world doth delight to liue to God onely A demaund Deare brother I entreat yow to shew me the difference betweene the actiue and the contemplatiue life The answere Most louing sister betweene the actiue and coÌ„templatiue life there is exceding great difference The actiue life is to giue food to the hungrie to teach our neighbour the worde of wisdome to correct such as goe astray to reduce the proud to the path of humilitie to recall such as are at variance to concord and amitie to visit the sick to burie the dead to redeeme captiues and such as are put in prison to dispose whatsoeuer is expedient for euerie one to prouide whatsoeuer is necessarie for euerie one Behold deare sister in Christ you haue heard the workes of the actiue life now if you please you shall heare the vertues of the contemplatiue life The contemplatiue life is to haue perfect charitie with God and man to rest from external action to adhere to the sole desire of our maker and through the vehemencie of this desire to desire nothing els whatsoeuer to cast aside all the cares of the world through an ardeÌ„t affection of beholding the face of God in so much that a contemplatiue man knoweth
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
wight haue offended I confesse my errour I lay open my sinne I acknowledge mine iniquitie I haue sinned o sweet Sauiour be mercifull to me a sinner Spare my faultes pardoÌ„ my sinnes forgiue me my crimes If thou shalt obserue iniquities ô Lord Lord who shall sustaine it No man durst approach to thine examination without feare neither shall the iustice it selfe of a iust man be secure for what man is so iust in euerie thing that he durst say that he is without sinne No man is without sinne no man is free from offense no man is cleane in thy sight yea euen among the Saincts no man is immaculate * Behold they that serue God haue not beene stabâ—e and in his Angells he found wickednes Iob. 4. * Behold the moone also doth not shine and the starres are not cleane in his sight Iob. 25. The heauens likewise are not cleane in his sight If therefore no man is holy in his sight no man immaculate how much more I that am a sinner corruption and meate for wormes who haue drunke iniquitie as it were water and haue multiplied my sinnes Who do sit in the dust who do dwell in a howse of clay who haue an earthly foundation My God stretch forth thy right hand to me a sinner Remember ô Lord that I am but arth Remember that I am but dust and ashes Giue me a medicine by which I may be healed Giue me a medicine by which I may be cured I alas wretch that I am haue fallen into the pit of sinne I haue fallen into the bottome of hell O my God deliuer my captiue soule from hell let not that bottomlesse chaos include me let not the pit of perdition shut his mouth vpon me Let not that bottomlesse depth denie me to goe forth Behold the dreadfull day of iudgement is now at hand the last day is now come the day of death doth now draw neere nothing remaineth for me but a graue nothing but a sepulcher O Lord pardon me I beseech thee before I goe to that obscure countrie O my God vouchsafe to assist me before I goe to the land of darknes and miserie O Redeemer of soules succour me before my death breake the bondes of my sinnes before that dreadfull hower approacheth Deare siâ—â—er in Chriâ—t God be mercifull vnto you and forgiue you all your sinnes God graunt you forgiuenes of all your offenses God forgiue you whatsoeuer you haue offended God release you from all sinne Now therefore be of good courage deare sister and resolue in your heart not to sinne any more Haue a care not to iterate your offenses defile not your selfe with sinne againe now after forgiuenes Returne not to sinne after the lamentation oâ— penance doe not that againe which may moue you againe to teares and repentance He is not a true penitent but a derider of God who doth yet doe that whereat he may be grieued he doth not seeme to beseech God humbly but to mock and scorne him proudly who as yet committeth that euill whereat he seemed to be sorowfull Wherevpon B. Isidorus doth affirme That penance is vaine that is defiled by a sinne ensuing And againe A wound that is iterated is more slowlie healed A man frequently sinning and mourning doth scarcely deserue pardon Be therefore constant in penance and forsake not that vertuous course of life which you haue begun to practice To such a perseuere saluation is promised on such the reward of heauen is bestowed Wherevpon it is said * Blessed are they that keepe iudgement and doe iustice at all time Psal 105. And againe * He that shall perseuere to the end he shall be saued Mat. 10. Honest virgin I counsel you that you alwayes behaue your selfe as one ashamed with your countenance cast downe through the remembrance of your sinne let a blushing bashfulnes appeare alwayes in your face through the memorie of your offences Let the shame of your sinne make you ashamed to looke vp to heauen walke with your countenance cast downe on the ground sorowfull through mourning going as one forlorne wrapping your members in sack-cloath and ashes Let the earth be your bed the ground your couâ—rlets You are dust and therefore sit in the â—ust you are ashes and therefore let them be the place of your repose Be alwayes weeping alwayes mourning alwayes sighing alwayes sorowfull in your heart for your sinnes Let sighes proceede from your breaâ—â— grones from your heart Let teares often flow from your eies Be alwayes readie to shed teares as often as you call your bad life to remembrance Venerable Virgin beleeue me because the seruants of God neuer ought to be secure in this life although they be iust and good The seruants of God ought to be vigilant at all times and with teares to call their sinnes to remembrance Wherevpon in prayse of the bridegroome to wit Christ it is said in the Canticles * His hayres are as the branches of palme trees black as a rauen Cant. 5. What do we vnderstand by the hayres of Christ but faithfull men who whiles they keepe the faith of the blessed Trinitie in their mind and performe what they beleeue adhearing to God do doe him honour aâ— hayres hanging on the head The palme tree is verie high and according to the name there of signifieth victorie Christs haires therefore are as the branches of palme-trees because whiles each one of the elect doth lift vp himselfe to the height of vertue they at length by Gods grace arriue to the victorie Howbeit they are black as a rauen because although they eleuate themselues to heauen by their vertues yet they alwayes acknowledge them selues to be sinners So you most louing sister in Christ albeit you liue well and religiously albeit you serue God iustly and deuoutly yet I giue you this admonition that you neuer desist from teares and lamentation Let teare be sweet vnto you let mourning and lamentation delight you neuer cease from mourning by so much the more be inclined to lamentation by how much the more you haue beene addicted to sinne Aâ— great as your intention hath beene to commit sinne so great let your deuotion be to make satisfaction The medecine ought to be answerable to the disease mightie sinnes require many teares Venerable sister he vouch safe to assist you and afford you spiritual comfort whome the holy Angells adore in the heauenly court Amen Of communicating or communion CHAPT XXVIII * VVhosoeuer shall eate thâ—is bread or drinke the chalice of our Lord vnworthily he shall be guiltie of the bodie of the blood of our Lord 1. Cor. 11. that is he shall â—oÌ„â—â—act sinne coÌ„mit a fault by such his fact Why For that he goeth amisse to that which is good But let a man proue himselfe so let him eate of that bread and drinke of the chalice As if he had said Let euerie one examine his life and cleanse his heaâ—â— from all malice that he may worthily approach to so
great a sacrament For he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe to wit the cause of his damnation Wherevpon blessed Isidorus likewise saith They that liue lewdly in the Church and cease not to communicate thinking that by this communion they may be cleansed from their sinnes let such men know tâ—at this doth nothing helpe to their cleaÌ„sing according as the Prophet testifieth saying * What is it that my beloued hath in my house done much wickednes shall the holy flesh take away froÌ„ thee thy malices Ier. 11. He therefore that will receiue â—he bodie of Christ must first endeauour to remaine in the faith and loue of Christ Hence it is that our Lord saith in the Gospell * He that eateth my flesh and drinketh my blood abideth in me and I in him Io. 6. As if he should say He remaineth in me who fullfilleth my will by liuing vertuously For otherwise vnlesse he first remaine in me by faith and good works and I in him he cannot eate my flesh nor drinke my blood What is it then which men eate Behold all do often receiue the sacrament of the altar yet one doth spiritually eate the flesh of Christ and drinke his blood and an other not but onely the sacrament that is Christs bodie vnder the sacrament and not the substance of the sacrament This Sacrament is called the proper bodie of Câ—rist borne of the Virgâ—n but the spiritual substance is the flesh of Christ A good man therefore receiueth the sacrament and the substance of the sacrament but a bad man for that he eareth vnworthily eateth and drinketh as the Apostle saith 1. Cor. 11. iudgement to himselfe not prouing himselfe first nor discerning the bodie of our Lord What then doth the sinner eate and what doth he drinke Certaynely not the flesh and blood spiritually to his saluation but iudgement to his damnation although hâ— seeme with the reâ— to receiue the sacrament of the altar One therfore receiueth the bodie of our Lord to hiâ— saluation an other to his damnation He that with Iudas the traytor receiueth the bodie of our Lord with Iudas is condeÌ„ned he that with Peter and the rest of the faithfull receiueth the same deuoutly faithfully is doubtles with Peter and thâ— rest of the Apostles sanctified in Christs bodie Liâ—â—en therefore ô spouâ—e of Crhist to the wordes of S. Augustine He that with a câ— ast bodie and cleane heart with a pure conscience and deuout mind doth approach to this communion of the altar shall arriue to that altar which is Christ in heauen before the eies of God by a happie transmigration Amiable sister in Christ hearken I pray you to the wisdome of the serpent The serpent when he meaneth to goe to drinke before he commeth to the fountaine vomitteth vp all his poyson Do you therefore most deare sister imitate the serpent in this point that before you come to the fountaine that is to the communion of the bodie and blood of our Lord Iesus Christ you vomit vp out of your heart all poyson to wit hatred anger malice enuie euill will and peruerse cogitations Forgiue also all your fellowes and all your neighbours in whatsoeuer they haue offended that your offences may be â—â—kewise forgiuen you by God euen as our Lord himselfe saith * Forgiue and you shall be forgiuen Luc. 6. If therefore you shall doe all these things as I haue said you may approach to the liuing fountaine that is to Christ who is the fountaine of all good things Furthermore he saith of himselfe * I am the liuing bread which came downe from heauen Io. 6. Of this bread Dauid saith in the Psalmes * Man did eate the bread of Angells Psal 77. for otherwise that bread albeit it came from heauen and drinke for that it was corporal was not food fit for Angells but that bread and drinke which was prefigured by this Howbeit Christ is the bread of Angells and this sacrament is his true flesh and true blood which sacrament man doth spiritually eate and drinke And by this whereby the Angells liue in heauen by the same man liueth heere on earth because all is spiritual and diuine in that which a maÌ„ receiueth â—ut as the Apostle saith Some haue eaten the same spiritual food and yet are dead so likewise now in the Church the bodie of our Lord is life to some but to others it is a paine and the punishment of sinne The bodie of our Lord without all doubt is life to those to whome Christ is life but to those it is death who through sinne and ignorance and negligence are the members of the diuel Wherefore most louing sister in Christ I admonish you that when you receiue the bodie of our Lord you vnderstand an other thing by your taste then you feele by your smell Heare likewise ô honest virgin what the Priest saith at the consecration of the bodie of Christ We entreat saith he that this oblation may be made blessed by which we may be blessed Inrolled by which we all may be inrolled in heauen Ratified by which we may be nuÌ„bered in the bowells of Christ Reasonable by which we may be freed from a bestial vnderstanding And that thou wilt vouchsafe to make it acceptable that we likewise sithence we are displeasing to our selues may become acceptable in his onely begotteÌ„ oÌ„ne Christ Iesus Wherefore most vertuous Virgin as we haue said alreadie Christ in himselfe feedeth the holy Angells in heauen Christ also in hâ—mselfe refresheth the faithfull heere on earth Christ by hope satiateth the holy Angells in the heaueÌ„ly countrie Christ by faith feedeth vs heere on earth least we faint in the way Christ refresheth Angells and men of himselfe and yet remaineth whole in himselfe O how good is that bread and how full of admiration of which the Angells are satiated in heaueÌ„ men are refreshed heere on earth He on whome the Angells feede to the full in the heauenly countrie is mans foode heere on earth according to the measure of his imbecillitie and this as I haue said alreadie leaâ—t he faint in the way Christ t e liuing bread who is the Angells refection is himselfe likewise mans redemption medicine Now therefore most deare sister desire our Lord with all instancie that he will cleanse your conscience from all malice and enuie that so you may be able worthily to receiue the mysterie of the bodie and blood of Christ Iesus our Lord. Amen Of our thoughts or cogitations CHAPT XXIX MOst deare sister listen what our Lord doth say by the mouâ—h of the Prophet Isay * Take away the euill of your cogitations from mine eies Isai 1. Although a man cease from doing amisse yet if he haue euill cogitations in his heart he is not altogither guiltlesse Wherevpon blessed Indorus saith We do not onely offend in our actions but also in our cogitatioÌ„s if we take delight when they vnlawfully occurre to our remeÌ„brance For as a
eate the labours of thy hands blessed art thou and it shall be well with thee Psa 127. If at any time you cease from reading you ought to worke that you may be neuer idle because idlenes is the enemie of the soule The diuel quickly deceiueth him whome he findeth idle the diuel daily entreth into the monasterie and if he find any one idle he accuseth him without delay O spouse of Christ haue a care least wheÌ„ the diuel entreth into the cloister aÌ„d searcheth into the actioÌ„â— of euerie sister he find not some thing whereof to accuse you in particular For this cause I admonish you my most deare sister in Christ that for the loue of Christ Iesus your beloued bridegroome you be not idle at any time I entreat you that you will declare the loue which you beare to Christ to your companions not onely by your wordes but also by your acctions Wherevpon the bridegroome to wit Christ doth entreat his spouse that is a deuout soule in the Canticles saying * Put me as a seale vpoÌ„ thy heart as a seale vpon thy arme Cant. 8. In our heart are cogitations in our armes actions The beloued therefore is put as a seale vpon the heart and vpon the arme of his spouse because it appeareth both by the will and action how much he is beloued of a deuout soule for that the loue of God is neuer idle For if it be loue it worketh great matters but if it worketh not it is no loue I entre at you therefore venerable virgin that you loue God with a sincere affection and for the loue of him be alwayes doing some thing If you loue God truly you will neuer be idle if you loue God as you ought you will abhorre idlenes for his sake if you loue God vnfainedly idlenes will seeme teadious vnto you He that loueth God with his whole will doth for the loue of him loath to be idle The kingdome of God will not be giuen to the followers of idlenes but to such as are diligent in our Lords seruice The kingdome of God will not be giuen to such as gad or wander vp and downe but to such as labour for the loue of God according to their vocation They that are slow and tepid in doing good shall haue no place in the kingdome of God Lasciuiousnes doth soone deceiue such as are addicted to idlenes lasciuiousnes doth soone deceiue him that doth gad vp and downe lasciuiousnes doth enflame him worst of all that it findeth idle Lust yeeldeth to labour giueth back to trauaile retireth from such as refuse to be idle A man by labour oftentimes vanquisheth lust because the bodie being wearied with labour doth not delight in lewdnes Wherefore amâ—able sister in Christ beware of idlenes Do not loue to be idle but tire your bodie with trauaile Be alwayes doing some thing that is good seeke some profitable worke in which the intention of your mind may be busied Let God at all times be the scope or end of your actions and intentions Amen Of the psalmes and hymnes CHAPT LII MOst deare sister when you sing the Psalmes and hymnes in the sight of God consider that in your mind which you sing with your voyce Let your mind agree with your voyce let it sing in tune with your tongue in the quire do not thinke one thing and sing an other If your mind sing one thing and your voyce an other you loose the fruict of your labour If your bodie stand in the Church and your mind wander abroad then doubtles you will loose your reward Wherevpon it is said by the Prophet Isay * This people honoureth me with their lippes but their heart is farre from me For as the Apostle saith I will pray in the spirit I will pray also in the vnderstanâ—â—ng I will sing in the spirit I will sing also in the vnderstanding 1. Cor. 14. It is therefore good to praise God at all times with the vnd rstanding It is also good to glorifie God with the sound of the voyce with hymnes and Psalmes and spiritual songs Like as we are ayded by prayers so we are recreated by singing the psalmes The singing of spiritual sonnetts doth comfort heauie hearts The singing in the Church doth reioyce mens minds it delighteth such as are discontent causeth such as are carelesse to become diligent enuiteth sinners to weepe and lament for albeit the hearts of worldly men are neuer so much void of remorce yet assoone as they heare â—he sweetnes of the psalmes they are conuerted to the loue of goodnes There are iueâ—se who through the sweetnes of the psalmes are moued to compunction and sorrow for their sinnes Pâ—â—yer onely in this life is powred forth for the forgâ—uenes of sinnes but the singing of the psalme doth signifie the perpâ—tual praise of God in eternal happines as it is written * Blessed are they that dwell in thy house ô Lord for euer and euer they shall praise thee Psal 83. Whosoeuer doth faithfully and attentiuely sing the psalmes doth in a manner become consederate with the holy Angells How so what is the reason Because man according to his measure praiseth him heere on earth whome the Angells without intermission do adore and glorifie in heauen The singing of the psalmes at some times stirreth vs vp to teares and compunction at other times it enuiteth vs to prayer and deuotion The Psalmes make the night vigills to become pleasant vnto vs enuiting vs to praise God in this wise * Reioâ—ce ye iust in our Lord praysing bâ—commeth the righteous Psal 32. The Psalmes denounce vnto vs the firâ—â— howeâ— of the day with exultation of light by saying * O God saue me in thy name and in thy strength iudge me Psal 53. The psalmes do consecrate vnto vs the third hower of the day when they say * And let thy mercie come vpon me ô Lord thy saluation according to thy worde Psal 118. The psalmes do make vs glad at the sixt hower in the breaking of bread The psalmes do breake our fast at the ninth hower of the day and satiat our heartâ— with spiritual sweetnes and suauitie The psalmes do commend vs to God at the hower of vespers or euensong by saying in this wise Let my prayer be directed as incense in thy sight the eleuation of my handes as euen ng sacrifice Psal 140. The psalmes do admonish vs to blesse our Lord at Complyne saying * Loe now bâ—esse our Lord all ye the seruants of our Lord. Psal 133. My beloued sister in Christ I would haue you to be alwayes mind full that God is much delighted with the musique of a sacred soule By affection loue and deuotion of heart sing psalmes hymnes and spiritual canticles to God Wherevpon the bridegroome to wit Christ doth admonish his spouse to wit the Church or a deuout soule in the Canticles saying * Shew me thy face let thy voyce sound in mine eares for thy voyce is sweet and thy face
there were not vanitie in the mâ—nd of a woman shee would neuer laugâ— at things that are vaine A chaâ—â— mind is more delâ—ghted in mourning then in mirth Certainely if the miâ—â— of a religious woman were truly chaâ—â— shee would rather loue to weepe then to laugh and â—est If shee would call to mind â—er negligâ—nces and tâ—e infernal torments shee would preferre teares before temporal contentments Where laughter â—nd iestâ—ng do abound there charitie doth not raigne If a religious woman did peâ—fectly loue Christ her brideg oome shee woâ—ld not laugh but incessanâ—ly mourne through a desire of seeing and enioying him because he that perfectly loueth Chriâ—â— â—oâ—h lâ—kewise feare be doth â—o laugâ— but lament through â—he loue of so true a louer I woÌ„der why shâ—e should desire laughing and ie ing w o for this respect came to relig on that shee mâ—ght bewayle her sinnes I wonâ—eâ— shee is not ashameâ— who wâ—en shee laugheth laugheth so lowd What an vns emely thiÌ„g is it that shee should laugh and rest who during the time of thiâ— pâ—â—gâ—image ought to lament her sinnes pâ—â— How iâ— it that we poote miserable meÌ„ passe ouer our time in laughing and iesâ—ing wâ—o must render an accompâ— to God of all ouâ— actions in the sight of the Angells and of all the Saincts of heauen It were therefore much better for vs to passe ouer thiâ— life in lamentation and teareâ— that by â—hâ—s meanes we may obtaine pardon from our Lord in the lâ—fe to come for all our offenses I therefore beseech you vâ—nerable sister that you will abstaine from iâ—sting and laughter and will incessantly powre forth teareâ— for your manifeld offences shanne iesting and laughing and incessantly bewayle your sinnes Listen ô spouse of Christ what the bridegroome saith to the spouse in the Canticles * Thine eieâ— are as the fish-pooles in Hesebon Cant. 7. The eies o the spouse are sitly termed a f shpoole because when a deuout soule doâ—h lament in respect of this her pilgrimage shee washeth her selfe by the grace of God from her sinne So a religious woman ought to mourne and lament without intermission that shee may wash herselfe cleane from her sinnes Wherefore most deare sister if during this life we bestow our time in teares and estrange our selues from worldly vanities we may â—ustly hope to obtaine pardon of our offenses That a virgin ought not to desire to gad abroad and see cities CHAPT LXVI MOst vertuous sister listen how the Prophet Hieremie bewayleâ—h our iniquities saying * How is the gold darkâ—ned the beâ—t colour changed The stones of the sanctuarie are dispersed in the head of all the streetes Lament 4. By gold we vnderstand the life of religiouâ— men which in former times waâ— bright and glistering by the glorie of vertues but now is become daâ—kâ— and obscure by vnseemely actioÌ„s The best colour of gold signifieth the habit of sanctitie which by good workâ—s was heeretofore pretious and much estâ—â—med but now by vices and secular actâ—ons it is changed and accounted basâ— aâ—d contemned Verily that most excâ—â—lenâ— habit of religâ—ouâ— men to wit of Monk s Chanons and Nunnes is changed when it is â—ather made and adorned to please men then to please God Verily the most excellent colour of gold is changed when the habit of such as are relâ—gâ—ous is rather fitted to seeme gratefu l in the sight of men by vaine gâ—orie theÌ„ before God by humilitie Verily the holy habits of such as are religious are exceedingly changed in these our dayes sithence they are raâ—her accommoâ—ated to seeme pleasing in the palace of some eaâ—thly Prince then in the sight of God the Creator of all thing It followeth The stones of the sanctuarie are dispersed in the head of all streetes ibidem The stones of â—he sanctuarie sigâ—ifie religious men who ought neuer to wander abroad but to remaine alwayeâ— in the inclosure of the monasterie beâ—ore the eies of God But now a dayes the stoneâ— of the saÌ„ctuarie are dispersed in tâ—e head of all the streetes when such aâ— are religâ—ous trauâ—rse vp and downe searching after vaine and worldly thâ—ngs The stones of the sanctuarie are dispersed in the head of all the reâ—tes sithence relig ou men had rather be conuersant in the palace oâ— the King or Prince of their countrie then to ab abide with in the boundes of their mona erie They are dispersed sithence they more desire to liâ—ten to worldly superâ—â—uous speec es then to the precepts of the holy Scriptures They are dispersed in the head of the streetes sithence they take greater delectation in the banqueâ—s and discourseâ— of rich men then in the pouertiâ— and abstinence of their religious brethren The seruants of good ought rather to make choice of pâ—ase and beanes so they may stay at home then of the rarest fare that the world caÌ„ afford them Religious meÌ„ ought rather to make choise to seed vpon hearbes among their brethren then vpon diuersitie of daintie dishâ—s among rich men Religious mâ—n ought rather to reioyce to sit at meâ—â— in the company of hâ—r poore brethren then to sit at the table of a mightie King Why Because aâ— S. Augustine doth auouch it is better to want a little then to haue too much It is better to endure want in religion for the loue of God then to haue much riches in the world Wherefore it is necessarie that euerie religious man if he desire to be saued contemne the world and shut hâ—mselfe vp with in the enclosure of his Conuent A religious man ought to shunne the company of seculars and search onely after the societie of Gods seruants Religious men ought to preferre their cloyster before the Kings court Now therefore heare what I will say listen to what I will aduise you It is better for you to remaâ—ne in your monasterie then to circuit the streetes of the citie choose rather to remaine at home then to gad abroad to see cities and townes It is better to repose at home in your cell then to appeare in the sight of the people If you shall enclose your selfe in your cloyster you shall be loued of Christ your Sauiour Which the bridegroome doth well insinuat in the Canticles speakâ—ng there in this maÌ„ner to his spouse * My sister spouse is a garden enclosed a garden enclosed a fountaine sealed vp Cant. 4. Euerie deuout soule is vnderstood to be a garden enclosed because whiles shee nourisheth vertues shee bringeth forth flowers and with these shee nourisheth and refresheth her selfe hauing alwayes a care to preserue those fruits which shee produceth Verily a deuout soule is fitly termed a garden enclosed because whiles shee withdraweth her selfe from the tumults of the world for the obtaining of eternal beatitude whiles shee fâ—ieth the companie of men whileâ— shâ—e hideth those good workes which shee doeth for feare of ostentation whiles shee encloseth her selfe for the loue of God that shâ—e may not be seene of men whiles shee
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