more then the Creator doth sinne And he that preferreth the loue of any creature before the loue of the Creator doth erre God therefore ought to be loued of vs aboue all things Say I pray you ô honest virgin with loue and affection towarâ—s Christ * My beloued to me and I to him who feedeâ—h among the lilâ—es till the day breake aÌ„d the shadowes decline O spouse of Christ say yet more plainely I beseech you let my be loued be linked to me in the bond of loue and charitie and let me be conioyned and coupled to him by the interchange of mutual amitie Who feedeth among the lilies that is to say is delighted and solaced among the white and odoriferous vertues of the Saincts and amidst the quires of virgins till the day breake and the shadowes decline vntill the cloudes of this preâ—eÌ„t life passe and the day appeare that is vntill that clearenes of blisse come which shall continue for euer Most deare sister it is iustice to loue God wth our whole heart and to adhere to him with out whole will who is the chiefest good To loue the chiefest good is the chiefest beatitude He that loueth God is good if good then likewise blessed By how much the more a man loueth God by so much the more he shall be blessed Loue is the speciall and proper vertue of the Saincts My most louing sister in Christ I haue said this that no loue of the world may separate you from the loue of Christ O spouse of Christ I yet further entreat you that you will tell vs something of the loue of your celestial bridegroome * A bundle of myrrhe my boloued is to me he shall abide betweene my breastes The place of the heart is betweene the breastes that is betweene the pappes my beloued therefore shall abide betweene my breastes that is the memorie affection and loue of Christ Iesus my bridegroome shall alwayes be betweene my breastes that is in my heart So that at all times aswell in prosperitie as in aduersitie I will call to memorie all the benefits which he hath bestowed vpon me because he hath loued me and died for me and hath ascended into heauen and to the end I may come vnto him he daily calleth me saying * Come from Libanus my spouse come from Libanus come thou shalt be crowned Cant. 4. Let the left hand of my bridegroome Christ Iesus be vnder my head that is to say let the guift of the holy Ghost during this present life rest in me and let the vnderstanding of the holy scriptures be in my mind that I may know him and perfectly loue him Cant. 2. that is to say make me to attaine to eternal felicitie O most deare sister desire the handmaides of Christ that are with you and say to them * Stay me vp with flouers compasse me about with apples because I Languish with the loue of my beloued bridegroome Christ Iesus Cant. 2. O you my sacred sisters who alreadie loue Christ aboue all things and preferre nothing before his loue stay me vp with the examples of your good workes and shew me how I may be able to find Christ my beloued because I languish through his loue This loue is sweete this languishing is delightfull this sicknes is sacred this affection is chast this coniunction is vndefiled this copulation is vncorrupted this embracing is vnspotted And you ô sacred sisters stay me vp with flowers that is with the examples of your holy conuersation because I languish through the loue of my bridegroome Most chast virgin you truly languish through the loue of Iesus Christ your bridegroome if you despise and coÌ„temne all earthly things for the loue of him Verily you lie sick in the bed of contemplatioÌ„ if you loue Christ aboue all thiÌ„gs You are truly sick for the loue of Christ if you loue heauenly thingâ— more then earthly You truly lie sick and languishing for the loue of Christ in the bed of internal loue and sweetnes if you be strong in good workes and weake in worldly businesses My most deare and louing sister if you loue Christ with your whole heart and preferre nothing before the loue of him you shall reioyce with the same Christ Iesus your bridegroome in his heauenly kingdome If you imitate Christ sincerely and loue him vnfeined by you shall without all doubt reioyce with him in his heauenly countrie and shall follow him with the holy virgins whither soeuer he goeth If you adhere to Christ with all deuocion and sigh to him day and night in this present world without doubt you shall reioyce with him in his heauenly pallace and shall sing sweet hymnes vnto him among the quires of virgins as it is written Thou feeding there where lillies spring While round about thee Virgins daunce Thy spouses doost to glorie bring And them with high rewards aduaÌ„ce The Virgins follow in thy wayes Whither so euer thou dost goe They trace thy steps with songs of praise And in sweet hymnes thy glorie show This I haue said most deare sister to the end you should loue Christ aboue all things and preferre nothing before his loue I desire you be loued sister that you will admit no swetnes besides Christ seeke no loue besides Christ and loue no beautie besides Christ Weepe and lament for the loue of Christ your redeemer vntill you see him raigning at the right hand of his heauen by Father Amen Of the loue of our neighbour CHAPT XIII MOst louing sister listen what our Lord Iesus Christ saith to his disciples * In this all men shall know that you are my disciples if you haue loue one to an other Io. 13. All. the faithfull are Christ disciples Euerie one is his alisciple whose doctrine he followeth He therefore that will be the disciple of Christ let him endeauour to loue his neighbours as himselfe * The loue of our neighbour woâ—keth no euill RoÌ„ 13. Why Because * loue is the fulnes of the law And the Apostle S. Paul * Walke in loue as Christ also loued vs deliuered himselfe for vs. Ephes. 5. Likewise the Apostle S. Iohn saieth * He that loueth his brother abideth in the light and scandal is not in him But he that hateth his brother is in the darknes and walke h in the darknes and knoweth not whiter he goeth because the darknes hath bliÌ„ded his eies 1. Io. 2. If any one shall say that I loue God and hateth his brother he is a lier For he that loueth not his brother whome he seeth God whome he seeth not can he loue And this commendement we haue from God that he which loueth God loue also his brother 1. Io. 4. Salomon also saith * He loueth at all times that is a freind and a brother is proued in distresses Pro. 17. S. Augustine likewise saieth thus You conquer a man by humane felicitie you conquer the diuel by the loue of your enemie Howbeit deare sister the loue of Gods seruants one
merit to be comforted in that heauenly countrie as our Sauiour himselfe hath said * Blessed are they that mourne for they shall be comforted Mat. 5. CHAP. XI Of sadnes or heauines of heart OVr lord saith in the Gospel * Amen amen I say vnto you that you shall weepe and lament but the world shall reioyce and you shall be sorrowfull but your sorrow shall be turned into ioy Io. 16. Salomon also saieth * A glad heart cheereth the face in pensiuenes of mâ—nd the spirit is cast downe Prou. 15. * A ioyfull mind maketh a flowrishing age a sorrowfull spirit drieth vp the bones Prou. 17. Sonne in good deedes gâ—ue not blame and in euerie guift giue not the sadnes of an euill word Prou. 18. * The heauines of the heart is all plague Eccli 25. * Ioyfulnes of heart is the life of man Eccl. 30. * A peruerse heart will giue sorrow and a cunning man wil resist it Eccli 36. * For by heauines death hastneth and it couereth the strength and sorrow of the heart boweth the neck Eccli 38. Moreouer S. Athanasius saieth A sorrowfull man is alwayes imagining mischeife and hatred and doth contristate the holy Ghost giuen him by God The Apostle likewise telleth vs the same saying * Contristate not the holy Spirit of God in which you are signed vnto the day of redemption Ephes 4. Haue a care therefore most deare sister not to contristate the holy Spirit that dwelleth in you least peraduenture he forsake you Take away all aminositie and doubt both which do contristate the holy Spirit Take away sorrowfulnes which is the sister of animositie and doubtfulnes Certainly worldly sadnes of all bad spirits is the worst and doth most hurt to Gods seruants Worldly sadnes doth hurt and consume and ouerthrow Gods seruants For the holy Ghost cannot endure worldly sadnes Therefore deare sister inure your selfe to spiritual gladnes wlich is pleasing to God All spiritual mirth is alwayes good and thinketh good and contemneth the vaine sorrow of the world If spiritual mirth were not good the Prophet would not haue said * Be ioyfull in our Lord and reioyce ye iust and glorie all ye of right heart Psal 31. And againe * The iust man shall reioyce in our Lord and hope in him and all the right of heart shall be praised Psal 63. A Question O most deare brother if sadnes be naught and doth hurt Gods seruants why doth Salomon say * The heart of wisemen where sadnes is and the heart of fooles where mirth Eccle. 7. The Answere Venerable sister this which Salomon saieth * The heart of wisemen where sadnes is and the heart of fooles where mirtâ— is not to be vnderstoode but of spiritual sadnes and secular mirth As if he had said more plainely The heart of wisemen is where there is spiritual sadnes and the heart of fooles where there is secular mirth They that are sorrowfull according to God are wise contrarily those that are sorrowfull according to the world are fooles Wherevpon our Lord saieth in the Gospell * Reioyce in this that your names are written in heauen Luc. 10. And the Apostle S. Paul * As sorrowfull but alwayes reioycing 2. Cor. 6. And againe * Reioyce in our Lord alwayes againe I say reioyce Phillip 4 spiritual sadnes therefore is good Howbeit sadnes which procedeth from the desire of temporall thingâ— is amisse Of spiritual sadnes it is written * Blessed are they that mourne for they shall be comforted Mat. 5. But of secular sadnes Salomon saieth * Sorow hath killed many and there is no profit in it Eccli 30. Againe of spiritual ioy it is said * Let the heart of them reioyce that seeke our Lord. Psal 104. And againe of worldly mirth it is said * Woe be to you that now do laugh because you shall mourne and weepe Luc. 6. Most deare sister heare likewise what S. Paul saieth * The sorrow that is according to God worketh penance vnto saluation that is stable but the sorrow of the world worketh death 2. Cor. 7. The prayer of a man that is alwayes sad doth no good neither can it ascend vnto God Where sadnes doth oppose it selfe to the holy Ghost as an obstacle there prayer is not acceptable because it is weake and cannot ascend to God Wherefore louing sister cast aside sadnes cease to be melancholy expell sadnes and sorow from you Be not addicted to too much sadnes perseuere not in pensiuenes neither let your heart be the harbour or habitation of heauines Sadnes is one of the seuen deady simes and therefore to be eschewed by all Gods seruants Wherevpon S. Isidorus saieth If thou liue well and vertuously thou wilt neuer be sad or melancholy A good life is alwayes full of ioy Werefore honest sister expell from you all sorrow and discontent because like as the mothe eateth the garment and like as the worme gnaweth the wood so heauines hurteth the heart Cleanse your heart therefore from all carnal and secular sadnes and your prayer will be pleasing to God Therefore venerable sister lament through the remembraÌ„ce of your sinnes and reioyce in the loue of your bridegroome Christ Iesus LameÌ„t through the remembrance of your former offenses and reioyce through the hope of celestial happines Be sorowfull for your former faults and negligences which you haue done and reioyce at the promise of the kingdome of heauen Grieue for your former sinnes and offenses and be glad through the ioy of the eternal recompence To which he vouchsafe to bring you for whome you haue prepared a pleasant habitation in your virginal bodie Amen Of the loue of God CHAPT XII OVr Lord Iesuâ— Christ saieth in the Gospell * If any man loue me he will keepe my word and my father will loue him and we will come to him and will make abode with him Likewise the Apostle S. Iohn saieth * Let vs therefore loue God because God first hath loued vs. 1. Io. 14. He that loueth God will craue pardon for his sinnes and containe himselfe from them Most deare sister loue God and call vpon hin for saluation because loue is life and hatred is death God will not onely haue himselfe loued with wordes but with a pure heart and good workes He loueth not God that contemneth Gods commaundements The mind of a man that loueth God is not in earth but in heauen because it alwayeâ— desireth heauenly things I admonish you most deare sister that you loue God aboue all things because he hath loued you aboue all things We ought to loue God more then our parents Why Because God hath made vs and our pateÌ„â—s with his owne handes that is by his owne power and puissance as it is written * He made vs and not we our selues Psa 99. Christ hath gâ—uen vs more then our pareÌ„â—s and for this cause we ought to loue Christ more then our parents It is a foolishnes to loue any thing more then God because he that loueth any creature
beginneth to feare If he beginneth to beleeue he beginneth likewise to feare but for that â—e feareth he hath not yet a perfect confidence in the day of iudgement Charitie is not yet perfect in him that as yet feareth because if charitie where perfect in him he would not feare Perfect charitie would cause in a man perfect iustice and a man would haue no cause to feare but he would haue iust cause to desire that iniquitie may passe and the kingdome of God may come What is perfect charitie but perfect sanctitie He hath in himselfe perfect charitie that liueth perfectly He that liueth perfectly hath nothing whereby to be damned in hell but rather whereby to be crowned in heauen He that hath perfect charitie in himselfe feareth not to be punished in hell but hopeâ—h to glorie with God in heauen Wherevppon it is said in the psalme * All that loue thy name shall glorie in thee Psal 5. Feare therefore is not in charitie but perfect charitie driueth forth feare Feare first commeth into the heart of man that a place may be prepared for charitie To this seruile feare succeedeth a third Feare to wit initial when a man beginneth to doe good for the loue of God which he did before for the feare ef hell Of this initial feare the Prophet Dauid saith in the Psalme * The feare of our Lord is the beginning of wisdome Psal 110. Initial feare is wheÌ„ a maÌ„ beginneth to loue God whome before he feared and by this meanes seruile feare is excluded from the heart To this initial feare succeedeth a fourth feare called chast by which we feare least our bridegroome to wit Christ Iesus delay or depart from vs least we affroÌ„t or offend him least we loose him This chast feare proceedeth from loue This chast feare ariseth from loue Of this feare we read in the psalm * The feare of our Lord is holy permanent for euer and euer Psal 18. Feare first commeth into the heart of man And whie That it may prepare a place for charitie by how much the more that charitie doth begin to dwell in the heart of man by so much the more feare doth decrease by how much the more charitie is in the heart of man by so much the lesse feare is Whie Because charitie chaseth it forth Listen deare sister and I will tell you a fit similitude Oftentimes we see that the thread is introduced by meanes of the bristle or bigge rough haire when any thing is sowen first the bristle entreth in and after the bristle entreth the thread so feare eÌ„treth first into the mind of man and after feare charitie feare entreth in that it may bring in charitie but after that charitie is entred it driueth forth feare This feare is holy for that it begetteth holines in the mind of a maÌ„ This feare is holie for that it bringeth perfect charitie into the mind of a man For perfect charitie is perfect sanctitie This feare is chast for that is doth not admit adulterous loue and this because it loueth God aboue all things and preferreth nothing before his loue This feare likewise is termed filial for that it doth not feare God as a seruaÌ„t feareth a cruel maister but as a sonne feareth a most louing father This Feare is therefore termed filial for that it doth not feare as a seruant but as a sonne But whence is it that the Prophet Dauid saieth * The feare of our Lord is holy permanent for euer and euer Psal 18. sitheÌ„ce S. Iohn saieth Perfect charitie casteth forth feare 1. Io. c. 4. This is that which we said before that he hath a chast and holy feare who doth not feare God for feare of hel or for feare of tormeÌ„ts but for loue reuerence And this feare to wit the reuerence of God remaineth for euer and euer But he that feareth God for feare of the paines of hell hath not a chast but a seruile feare in himselfe for that he hath not perfect charitie For if he did perfectly loue God he would haue perfect iustice in himselfe and would feare God not for feare of tormeâ—â—s but with feare and reuerence And therefore feare of paine or torments is not in charitie because perfect charitie chaseth it forth The seruant feareth his maister in one sort and the sonne his father in an other The seruant feareth his maister with despaire and hatred the sonne feareth his father with reuerence and loue Now therefore most reuerend sister I admonish you that you feare God with loue reuerence For I would not haue you lie alwayes groaning vnder the yoke of feare but rather that you should lift vp yourselfe by loue to our lord your father who hath made you as his daughter Moreouer I admonish you that you loue God chastely and preferre nothing before his loue but that you despise for his loue all wordly things whatsoeuer Againe I aduise you and entreat you most honest Virgin that you amend your life with all care and diligence and therfore let your discourse be chast your gate honest your countenance humble your tongue affable your mind full of loue your hands full of good workes and this by the assistance of our Lord without whome you can doe nothing that is good Most louing sister in Christ if you will heare me as a brother and feare God with your whole heart and affection you shall haue many good things not onely in this life but also in the life to come Amen Of Charitie CHAPT V. * THE King hath brought me into the wine cellar and hath ordered in me charirie Cant. 2. This wine cellar is the church in which is the wine of Euangelicall preaching Into this cellar therefore the spouse of the bridegroome to wit a holy soule is brought charitie is ordered in her because all things are not to be loued alike but aâ—ter a differeÌ„t manner We ought not to loue all things equally but some lesse some more For to know what to doe yet not to know what order we are to keepe in our proceedings is not perfect knowledge If we do not loue those things which we ought to loue or if we loue those things which we ought not to loue we haue not charitie And if we loue those things more which we ought to loue lesse or if we loue those things lesse which we ought to loue more our charitie is not ordinate This therefore is ordinate charitie that we loue God before all things aboue all things We ought to loue God with our whole heart that is with our whole vnderstanding and with our whole soule and with our whole will and with our whole mind and with our whole memorie to the end that we direct all our vnderstanding and all our thoughts and all our life to him from whome we haue all good things or let nor part of our life be left idle but let euerie thing that commeth into our mind be directed to that
streame where the force of loue doth runne Therefore most deare sister it is a thing most worthy and most necessarie for vs that we loue God who is the supreme good in all things and aboue all things Wherefore to loue the chiefest or supreme good is the highest happines or felicâ—tie because by how much the more euerie one loueth God by so much the more he shal be blessed He that loueth God is good If good ergo blessed Wherevpon Salomon saith in the Canticles * Loue is as strong as death Cant. 8. Doubtlesse the loue of God is said to be as strong as death because like as death doth violently separate the soule from the bodie so the loue of God doth violently separate a man from the world and from the loue of all things transitorie Verily the loue of God is as strong as death because when we are mortified by the loue of God froÌ„ sinne vice that which death doth doe in the bodily senses the same doth the loue of God effect in worldly desires God ought to be loued in respect of himselfe for that he is most good and hath created vs of nothing Charitie is loue because God is to be loued in respect of himselfe and our neighbour for God In the first place God is loued as is alreadie said in all things and aboue all things In the secoÌ„d place our neighbour is loued in God that is in good Charitie hath two commaundements the one pertaining to the loue of God which is the greatest commaundement The other pertaining to the loue of our neighbour which is like vnto this according as is written * Thou shalt loue the lord thy God with thy whole heart thy whole soule with all thy streÌ„gth with all thy miÌ„d thy neighbour as thy selfe Luc. 10. As if he should say Thou oughtst to loue thy neighbour to the same end as thou louest thy selfe to wit that he may be good and vertuous and may be able to attaine to eternal happines Of this loue of God and our neighbour the bridegroome to wit Christ Iesus speaketh in the Canticles to his spouse that is to say to the Church or to a deuout soule saying * How beautifull are thy breasts my sister spouse thy breasts are more beautifull then wine and the odour of thine ointments aboue all aromatical spices Cant. 4. What is vnderstood by breasts more fitly in this place then the loue of God and our neighbour of which we haue spokeÌ„ before by which breasts a deuout mind doth by her loue no wrish all her senses is linked to her God by a most intimate affection and affordeth to her neighboures all the good shee can And the odour of thine ointments aboue all aromatical spices By ointments we vnderstand those vertues which proceed from charitie We ought to loue oâ—r neighbour in that which is good because he that loueth his neighbour in wickednes or sinne doth not loue his neâ—ghbour but hate him * He that loueth not â—is brother whome he seeth how can he loue God whome he seeth not 1. Io. 4. No no there is no likelihoode of it Let vs therefore loue one an other because charitie is from God And he that loueth his brother is borne of God and seeth God He that loueth his brother whome he seeth with the eies of his bodie seeth with the eies of his mind God remaining in himselfe to wit charitie because God is charitie And he that loueth not his brother whome he seeth with the eies of his bodie seeth not with the eies of his mind God remaining in himselfe to wit charitie because if there were charitie in him God were in him because God is charitie We ought likewise to loue our kins folk if they are good and if they serue God We ought more to loue strangers that are conioyned vnto vs by the bond of Christian charitie then our owne kinred that do not loue no serue God And why Because the cordial linke of charitie is more holy then the carnal bond of the bodie We ought to loue all such as are Christians but sit hence we caÌ„not doe good to all we ought to helpe those especialy who are neerest vnited vnto vs as it were by chance either in respect of place or time or any such occasion We ought with like loue and affection to wâ—sh life euerlasting to all men We ought to loue all men with the like affection of charitie to wit that they may serue God and be saued Howbeit we are not bound to doe workes of mercie to all men in the same measure but to some lesse and to others more Dearely beloued sister if we wil obserue true perfect charitie we may by Gods assistance attaine to our eternal countrie Moreouer we ought for Gods sake to loue our enemies like as he himselfe saieth in the Gospel * loue your enemies doe good to them that hate you and pray for theÌ„ that persecute abuse you that you may be the children of your father which is in heauen Mat. 5. Thus then you see venerable sister the necessitie of charitie without which no man is able to please God almightie He loueth not God that hateth man Neither doth he loue God that contemneth his commaundements Charitie is the roote of all vertues For without charitie whatsoeuer we doe doth nothing at all auaile vs. Our studie and labour is to little purpose if we haue not charitie because God is charitie There raigneth coueâ—â—usnes and carnalitie where there is not charitie Then a man is growne to the perfection of vertue when he is full of charitie Without the loue of charitie albeit any one doth beleeue rightly yet he cannot attaine to eternal felicitie The vertue of charitie likewise is of so great estimation that if it be wanting all other vertues are had in vaine He that loueth not God loueth not hâ—mselfe Now therefore I admonâ—sâ— you most hoÌ„est virgin that by loue you will seeke to be linked to Christ Iesus your inuisâ—ble bridegroome that you buâ—ne with t e desire of him Desire nothing that is in this world Esteeme â—he length of thâ—s life present to be a torment hasten to goe forth of thâ—s world Admit no earthly comâ—ort or solace but seeke and sigh after Christ whome you loue with your whole mind and forces Let the healâ—h of your bodie for Christs sake seeme nothing worth vnto you leâ— the dart of his loue wound you that yeâ— may be able to say truly I am wounded with charitie My deare sister in Christ heare the wordes of Christ Iesus your bridegroome * He that loueth me shall be loued of my father and I will loue him and will manifest my selfe vnto him Io. 14. Loue him therefore most louing sister in this vale of miserie â—hat he together with the father may vochsafe to loue you in eternal felicitie Amen Of the beginnings of such as are conuerted CHAPTER IV. A Reward is proÌ„ised to such as begin
brethren or sisters or father or mother or wife or children or laÌ„ds for my sake shall receiue an hundred fold and shall possesse life euerlasting Matth. 19. Wherefore it is good for vs to forsake for our Lords sake all things temporal that from him we may receiue things eternal * Whosoeuer will be a friend of this world is made an enemie of God Iam 2. Therefore deare sister in Christ let vs not loue the world least we become the enemies of God He easily coÌ„temneth all things heere on earth that daily thinketh oâ— his death If we daily call our death to remembrance we shall willingly despise all earthly things If we haue the day of our death in our mind we shall quickly contemne whatsoeuer is in the world Question O deare brother I would willingly leaue for the name of our Lord all things that are in the world if I had any thing but because I haue neither gold nor siluer nor the riches of this world I know not what I shall leaue for the name of my Lord. The answere O spouse of Christ You leaue much if you leaue the desire of hauing you leaue much if you desire to haue nothing You leaue much if you forsake all carnal desires you leaue much if for the loue of God you despise all worldly pleasures You leaue much if you renounce all earthly desires and God doth much more loue mens soules then earthly riches God doth much more loue a mind that is holy and free from vice then any earthly substance Venerable sister the kingdome of God is asmuch worth as you haue God asketh nothing of you which he hath not giuen you Giue him therefore that which he hath giuen you to wit a mind that is holy chast poore and modest deuout and religious and adorned with good manners Therefore honest sister the kingdome of God is as much worâ—h as you are Bestow your selfe vpon Christ your bridegroome and buy his kingdome of him Be not troubled at the pâ—ice Let not the price cause in you any disturbance Let it not seeme vnto you to be a hard and difficult matter sithence Iesus Christ the king of heauen gaue himselfe that he might deliuer you from the power of the diuel and purchase you to God the Father Wherefore giue your selfe to him willingly who hath redeemed you out of the hand of your enemie Giue your selfe to him entirely because he that he might saue you gaue himselfe entirely My beloued sister in Christ despise all riches temporal that you may obtaine those that are eternal Riches leade a man to the danger of bodie and soule riches draw a man downe to hell Many haue beene in danger by reason of their riches many haue endured many miseries and sorrowes by meane of their temporal substance Richeâ— haue beene the cause of many meÌ„s death many haue beene made away by meanes of their wealth They haue neuer true repose that entangle themselues in worldly cares For the cares of the world disturbe the mâ—d A mind busied in earthly affaires is alwayes full oâ— aÌ„guish Venerable spouse of Christ if you desire to liue quiet seeke none of those things that are in the world You shall alwayes haue quietnes of mind if you separate your selfe from tâ—e cares of the world You shall alwayes enioy inward peace if you sequester your selfe from the hurly-burly of earthly actions because riches are seldome or neuer gotten without offence It is rarely seene that they that possesse riches attaine to true rest of mind They that entangle themselues with the cares of the world do separate themselues from the loue of God He that fixeth his affection on things transitorie cannot be delighted in God almightie The cares of things temporal do auert the mind from things eternal No man can at once truly couet the glorie of God and the glorie of the world It is hard at once to applie our selues to heauenly cares and earthly affaires it is hard at once to loue God and worldly pleasures No man can at once loue God and the world perfectly both of them at once cannot be loued equally Honest virgin heare what I say albeit a man glister with the glorie of the world albeit he be clothed in purple and gold albeit he be clad in rich array and appeare neuer so glorious and gay albeit he shine adorned with pearles and pretious stones albeit he be vested in rich and costly robes albeit he be attended vpon by a multitude of seruants albeit he be defended with swords and halberts albeit he be compassed about with innumerable troupes of attendaÌ„ts and saued from danger by whole squadrons of souldiers yet he is still in anguish and paine he is still in perill and perplexitie of mind Albeit he lie in a soft silke bed yet he is disquieted and troubled and albeit his bed be adorned with gold and siluer and framed of the softest douâ—ie feathers yet he is still fraile and subiect to sicknes and death it selfe My most louing sister in Christ I haue for this cause said this that you may know how vaine the gloriâ— of this world is Wherefore venerable sister that you may be able to purchase those riches that are celestial contemne those that are terrestial willingly despise all earthly preferments that you may attaine to celestial contentments Refuse things temporal that you may haue those that are eternal giue those that are small that you may obtaine from God those that are most ample Shunne heere on earth the companie of men that you may enioy the societie of Angells in heauen to which he vouchsafe to bring you who hath redeemed you with his pretious blood Amen Of the habit or attire CHAP. IX OVR Lord Iesuâ— Chriâ—◠〈◊〉 in the Gospel * Behold th◠〈◊〉 are clothed in soft garments ar◠〈◊〉 king houses Matt. 11. They are termed soft garments for that they soften and â—â—feminate the minde The court of an earthly king is delighted in clothing that it soft and gentle but the Church of Christ is delighted in that which is rough and humble The garments of Gods seruants and handmaids ought to be such as that they make no shew of noueltie no shew of superfluitie no shew of vanitie no shew of pride or vaine glorie Wherevpon S. Hierome doth say It is not gay clothing that maketh à gay cleark or Church-man but cleannes of mind Let vs therefore deare sister adorne our selues with spiritual ornaments that is to say with charitie humilitie meekenes obedience and patience These are the garments with which we may please our celestial bridegroome Christ Iesus Christ the inuisible bridegroome doth not exact beautie without but within like as it is written in the Psalme * All the glorie of the daughter of the king is within Psal 44. Wherefore deare sister in Christ let your riches be good manners let your beautie and comelines be a life adorned with vertues Most louing sister I wish that that may be said of
you which we read in the Canticleâ— * Thou art all faire o my loue and there is not a spot in thee * Cant. 4. And againe Come from Libanus my spouse come from Libanus come thou shalt be crowned ibid. That soule is truly blessed which doth serue the celestial bridegroome Christ Iesus without spot or bleamish So you shall be blessed venerable sister if you serue your celestial bridegroome Christ Iesus after the same manner Endeauour therefore to please Christ not by gay garments but by good manners not by outward beautie of the bodie but by inward of the mind Endeauour to please him not by your face but by your affection Let your garments and other attire be neither ouer good nor ouer thread bare but let your clothing be answearable to your calling For so S. Augustine writeth oâ— himselfe I confesse that I am ashamed to weare ouer good garments And againe It doth not beseeme this profession it doth not beseeme this my preaching it doth not beseeme these members it doth not beseeme these gray hayres Honest virgin let the clothes which you weare be cleane yet not for beautie but for the necessitie of your bodie least whiles your weare ouer fine apparaile you fall into filthiÌ„es of soule because by how â—uch the more the body is externally for vaine glorie decked and adorned by so much the more the soule becommeth internally filth y deformed Therefore louing sister in Christ shew your profession by your cloathing and going In your gate or going be simple and plaine Let no vnseemelines lasciuiousnes wantonnes pride or lightnâ—s appeare in your pace For the mind is seene in the gesture of the bodie the gesture of the bodie is the table or index of the mind The bodies gestures doth bewray the mind most deare sister Let no token of leuitie therefore appeare in your gesture let not your gesture offend the eies of an other Be not as a gay fight to gaze vpon giue not others any iust occasion to speake amisse either of your carriage or clothing Beloued sister cleanse your conscience from all malice that it may happily be said vnto you by your bridegroome Christ Iesus * Behold thou art faire o my loue behold thou art faire thine eies are as of doues Cant. 1 Thou art faire in respect of thy corporal perfection and the cleannes of thy cogitation Behold thou art faire hauing a cleane and simple intention because whatsoeuer thou doest thou doest not that thou maiest be seene of men but that thou maiest please God alone Thine eies are as of doues for that thou dost keepe thy selfe free from all dissimulation fiction and malice This I haue said my most louing sister in Christ to the end you should rather reioyce inwardly in your soule at your vertue and religious perâ—ection then outwardly in your bodie at your gay clothing For as S. Gregorie saieth No man coueteth gay clothing but for vaine glorie to wit that he may be either praised thereby or appeare more honourable then others No man desireth to be clothed in rich garments but when he may be seene by others It is euident then that he seeketh gay clothing for vaine glorie Venerable sister by this we may know that we loue the world if we loue to be well apparailed He that loueth not the world careth not how he is clothed When a man reioyceth at his corporall beautie or feature his mind departeth from the loue of his Creator By how much the more we reioyce at the comlines of our bodie by so much the more we are separated from the loue of God almightie By how much the more we take content in things earthly and temporal by so much the lesse we desire those that are heauenly and eternal Verily a religious woeman deserueth to be reprehended if shee loue to be trimmely attired The spouse of Christ is not without blame if shee affect fine clothing The handmaid of Christ that hath perfectly forsaken the world desireth to be poorely apparailed The hand maid of Christ that desireth fine array hath not as yet despised the world perfectly A black garment doth insinuat humilitie of mind a poore weede doth testifie contempt of the world A black veile doth demonstrat the cleannes and puritie of the conscience a black veile is a signe of chastitie and holinesse Now therefore most reuerend sister I admonish you that you be such in deede as you are in weede I desire you that you will adorne the habit of our holy order by your good behauiour Your habit is holy let your heart be holy as your garments are holy so let your woorkes be holy and as your veile is hallowed so let euerie thing that you take in hand Be not one thing within and an other without Be not one thing in priuate and an other in publick as you desire to be esteemed so be indeede as you are in face so be in fact as you are in countenance so be in your actions Amen Of compunction of hear CHAP. X. COmpunction of heart is humilitie of mind proceeding from the remembrance of sinne and the feare of iudgement That compunction is perfect which doth repell from it selfe all delight of carnal things and fixeth the intention of the mind in the contemplation of God with all care and diligence We finde compunction to be two-fold The one by which the soule of euerie seruant of God is afflicted for the loue of God that is wheÌ„ shee calleth to mind the euills which shee hath committed The other when shee is sorrowfull and sadde through the desire of eternal beatitude The mind of a iust man is moued to compunction by fower meanes to wit through the memorie of her sinnes through the remembrance of the future paines through the consideration of this present pilgrimage and lastly through the desire of the happines of heauen to wit that shee may speedily attaine vnto the same Euerie sinner knoweth that he is then visited of our Lord wâ—en he is moued to compunction of heart For Peter then weptt when Câ—rist beheld him as it is written * And our Lord turning looked on Peter who immediatly going forth a doores wepot bitterly Luc. 22. Wherevpon the Psalmist likewise saieth * The lightnings shined to the whole world the earth was moued and troubled Psal 67. Then the earth trembleth when a sinner is moued to teares Wherefore I admonish you most deare sister that in your prayers you call your sinnes to remembrance with teares because his prayers are not cleane that is void of compunction of heart or contrition My most louing sister in Christ heare the examples of Saincts who by compunction and teares haue obtained forgiuenes of their sinnes Anna the mother of Samuel by compunction and teares deserued to haue a sonne and besides obtained of God the guift of prophecie 1. King 1. Dauid by compunction and teares obtained pardon of the murther and adulterie which he had committed For so he heard by the Prophet
* 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
towards another ought not to be carnal but spiritual Nothing is more gratefull to God then fraternal loue and affectioÌ„ nothing more delightfull to the diuel then discord and dissention Holy loue is free from scandal Esteeme euerie faithfull man to be your brother Remember that one supreme work-man hath made vs. True loue is void of scandal and bitternes Venerable sister in the loue of your neighbour you shall know how you ought to attaine to the loue of God Like as loue doth lift vp the mind so malice doth cast it downe You can neither loue God truly without your neighbour nor your neighbour without God Then you haue true charitie indeede when you loue your freind in God and your foe for God The more liberal you are in louing your neighbour the more ample shall your reward be heereafter If you loue your neighbour truly your heart will be in rest and tranquilitie But he that bateth his neighbour is enuelopped in darknes and therefore by louing your neighbour you cleanse the eie of your mind to see God the better Howbeit most R. sister I admonish you that you loue no man carnally Wherevpon S. Isidorus saith He sheweth himselfe to be earthly minded that loueth any mortal man carnally more then is expedient We cannot abide in God if we will not liue at concord in this world a true friend is tried in time of neede If we will keepe Gods commandements we must loue our neighboures as our selues because he that sincerely loueth his brother doth soone appease God the father He that loueth his neighbour cannot commit murther nor aculterie nor theft nor periurie nor beare false witnes nor take any thing by force not beare any one ill will nor liue at variance Wherefore honest virgin let vs alwayes meditate and practice the loue of God and our neighbour in which the whole law doth depend and the Propheâ—s Moreouer if our neighbour suffer any tribulation or sicknes or losse or is cast into prison it is a token that we are in the bodie of the Church if we condole for him but if we condole not we are alreadie cut off from the bodie of the Church Charitie which doth combinde and quicken all the members of the Church if it see vs to reioyce at our neighbours miserie doth immediatly cut vs off from the bodie So long a member grieueth as it remaineth in the bodie But if it be cut off from the bodie it can neither feele nor grieue If a hand or a foote or some other member be cut off from the bodie if the whole bodie should afterwards be deuided in many parts or cast into the fire that hand or foote or other member would then feele no paine for that it is alreadie separated from the bodie Such is the case of euerie Christian which doth not grieue at an other mans losse tribulation necessitie or anguish but which is worse doth reioyce because he is alreadie deuided from the bodie of the Church But let vs honest virgin loue well and sincerely if we desire to keepe true and perfect charitie Let vs endeauour to loue all good Christians as our selues that Christ being out head we may merit to be his members that when Christ our life shall appeare we may appeare with him in glorie by the concord of charitie and the loue of God and our neighbour Then a friend is truly loued when he is loued not for himselfe but for God Wherevpon blessed Isidorus saieth He that inordinately loueth his friend loueth him more for himselfe then for God Then euerie one becommeth contrarie to Gods diuine iustice and bountie when he despiseth his friend strooken with any aduersitie True friendship is infringed by no occasion abolished by no time but whither soeuer time doth turne it selfe it continueth constant and firme Seldome shall you find a friend that remaineth faithfull to the verie end That is true friendship that seeketh nothing of the goods of his friend but his good will onely that is doth loue his louer gratis without hope of commoditie Wherefore louing sister in Christ I admonish you that you loue your friends in God that is in good Loue likewise your enemies for God as it is written * Loue your enemies doe good to them that hate you Luc. 6. And againe * If thine enemie hunger giue him meate if he thirâ—t giue him drinke Rom. 12. And a little before in the same chapter * Blesse them that persecute you blesse and curse not Loue is the sister of charitie Charitie was neuer without loue nor loue without charitie Whereâ—ore honest virgin we haue neede of loue in which so great vertues do consist and from which so great commodities do arise Loue hath two wings The right wing is the loue of God the left wing is the loue of our neigbour No man with one wing will be able to soare vp to heauen Why Because neither the loue of God alone without the loue of our neighbour nor the loue of our neighbour alone without the loue of God is able to obtaine eternal beatitude Wise virgin take vnto you these two wings to wit of the loue of God and your neighbour that by practising workes of charitie you may be able to flie freelie and arriue to that heauenly countrie Amen Of compassion CHAPT XIV MOst deare sister heare what our Lord Iesus Christ saith * All things whatsoeuer you will that men doe to you doe you also to them for this is the law and the Prophets Mat. 7. And S. Paul saith * Reioyce with them that reioyce and weepe with them that weepe Rom. 12. And againe * Beare vp the weake be patient to all 1. Thes 5. Salomon also saieth * He that despiseth his neighbour sinneth Prou. 14. Keepe loyaltie with your neighbour in his pouertie that you may also reioyce with him in his prosperitie Remaine faithfull to your neighbour in time of distresse that you may be coheire with him in his inheritance He that diggeth a pit for his neighbour shall fall into it and he that prepareth a snare for his neighbour shall perish in it Wherevpon the Psalmist saieth * He hath opened a pit and digged it vp and he is fallen into the ditch which he made Psal 7. He loueth not his neighbour perfectly that succourreth him not in time of aduersitie By how much the more we compassionately assist our neighbour by so much the more we approach to our Creator We ought to care for our selues in that manner as that we neglect not the care of our neighbour Therefore deare sister whatsoeuer you would not haue to happen to your selfe wish not to happen to your neighbour Condole at others calamities shed teares for other mens miseries Be sorrowfull for the sorowes of other men be infirme with such as are infirme Lament at other 〈◊〉 losses as if they were your owne mourne with those that mourne Be sorrowfull with those that are sad weepe with those that weepe condole with those that
priuate may be amended in publique They that openly offend ought openly to be rebuked that whiles they are healed by open reprehension they likewise may be corrected that did amisse by imitating them that whiles one is corrected the rest may be amended It is better that for the saluation of many one be condemned then â—hat by the licentious behauiour of one many be in hazard S. Gregorie likewise saith There are many that listen when they are blamed but yet disdaine to returne to amendment Let euerie one heare of the kingdome of heauen what he affecteth let him heare of hell what he feareth that if loue do not enuite him to vertue feare at least may reuoke him therevnto S. Isidorus also saith Iust men take their reprehension in good part when they are rebuked for their faultes Most deare sister discipline is a maiâ—â—resse not be despised and therefore we ought to loue our superiours and to listen to their wordes with all meeknes for that by their reprehensions and chastisements they take away from vs our owne wills and out worldly desires Wherevpon the Church or euerie faithfull soule saith of Prelates or superiours in the Canticles * The keepers that goe about the citie found me they strooke me and wounded we the keepers of the walls tooke away my cloke Cant. 5. By the keepers of the citie we vnderstand Prelates who keepe the state of the holy Church who likewise find a faithfull soule and strike the same by their preachings exhortations and threatnings and wound her with the loue of Christs charitie neither doth this suffice them but they also take away her cloke from her that is all temporal subâ—â—ance and earthly delectation that so they may send her being free from worldly riches and sinne to the kingdome of heauen Wherefore deate sister in Christ it is verie fitting that we loue our Prelates as our parents to the end that we may willingly receiue from them the discipline of our saluation according to the counsel of King Dauid saying * Apprehend discipline least sometime our Lord be wrath and you perish out of the iust way Psal 2. If therefore we will not perish out of the iust way of saluation it is expedient that we embrace discipline If he that receiuet not discipline shall perish out of the iust way doubtlesse he shall be confirmed in the iust way that receiueth discipline Now therefore venerable sister I admonish you that you willingly accept discipline that you may be freed from the anger of God almightie and confirmed in the iuâ—t way Giue him many thanks that shall chastise you render him thanks that shall rebuke you If your Abbesse or Prioresse shall reprehend you for your good be not greiued when your Abbesse or Prioresse shall shew you the way of saluation listen willingly to their doctrine when any one doth seeke to aduance you in the spiritual course which you haue vndertaken behaue not your selfe rebellious towards him Loue them that shall reprehend you for your offences loue them that shall chastise you for your negligences Do nor reuile them that rebuke you neither render euill for good Answere not churlishly when they giue you good instructions neither render them crosse wordes for their courteous admonitions And why so * Because he that loueth discipline loueth wisdome Pro. 12. And therefore if you will loue discipline you will become wise You will become prudent if you will patiently endure chiding you will become patient if you will humbly endure correction Honest virgin for this cause we are chastised of our Lord and of our Superiours in this life that with this world we be not damned It is farre better for vs to be corrected in this life by our Superiours for our negligences then to be damned in the life to come It is better for vs to be chastised now by our Superiours for the transgressions and faults which we haue committed then to be punished in the next world My most louing sister in Christ it is better for you to be scourged by the hand of your Abbesse then to endure eternal sorrow and anguâ—sh It is better for you to be whipped in this life by the hand of your Abbesse or Prioresse then heereafter to endure those torments that are endlesse It is better for you to be chastised by the hand of your Abbesse then to sustaine those torments which shall neuer cease It is better for you to endure whipping in this world from he hand of your Abbesse or other Superiour then to endure those infernal torments which shall last for euer It is better for you to be temporally scourged with twigges by the hand of your Abbesse or Prioresse then to be eternally scortched in those hellish flames FroÌ„ which he vouchsafe to deliuer you who with his pretious blood hath redeemed you Amen Of obedience CHAPT XIX MOst deare sister heare the wordes of the Apostle S. Paul * Let euerie soule be subiect to the higher powers for there is no power but of God And those that are of God are ordained Therefore he that resisteth â—he power resisteth the ordinance of God Ro. 13. Wherefore we ought not to contemne the powers whither they be ecclesiastical or ciuill because all are ordained of God And therefore when we contradict our Superiours by disobedience we doe God wrong When by pride and disobedience we are rebellious to our Prelats we doe against Gods precepts When we behaue our selues towards them stubbornly and disobediently we contemne God almightie who saieth * He that heareth you heareth me that is to say he that is obedient to you is obedient to me and he that despiseth you despiseth me Wherefore my moâ—t deate sister in Christ he that despiseth his Prelate despiseth God and he that honoureth his Prelate honoureth God and he that is obedient to his Prelate is obedient to God This vertue of obedience the Prophet Samuel praiseth saying * Better is ohedience then victimes and to harken rather then to offer the fatte of rammeâ— Because it is as it were the sinne of enchantment to resist and as it were the wickednes of idolatrie to refuse to obey King 15. Marie the sister oâ— Aaron through pride disobedience murmured against Moyses her brother and forth with shee became a leaper Num. 12. Marie which murmured aganist Moyses her brother that is against her Prelate or superiour signifieth the soule of euerie man which through disobedience and rebellion murmureth against her Prelate to whome shee will not obey nor receiue the precepts of saluation And for that shee will not admit the precepts of her Prelate by humbly obeying him shee is stroken and defiled with the leaprosie of sinne * Likewise Core Dathan and Abiron who through pride â—â—ubbornes and disobedience murmured against Moyses and Aaron were presently punished for their presumption as it is written in the Psalme * The earth was opened and swallowed Dathan and ouerwhelmed the congregation of Abiron Psal 105. And againe * A fire
virgin A widow is better with humilitie then a virgin with pride A widow bewayling her sinnes is more prayse-worthy then a virgin that vaunteth herselfe before men of her virginitie A widow lamenting her iniquities is better then a virgin extolling her selfe of her merits A virgin ought not to glorie before men of the guift of her virginitie for if shee doe so shee hath no oyle with her her lampe is extinquished a virgin ought not to despise widowes A virgin that desireth to please God must not contemne woemen that liue chastly for if shee doe this shee will displease God and hurt herselfe A virgin that despiseth woemen that liue chastly and serue God is abominable for her pride Why what is the reason Because a humble sinner is better then a proud iust man Despise not therefore venerable sister woemen that haue come out of the world that haue had husbands haue brought forth children because if you despise them you will be exceeding culpable before God Anna the Prophetesse had beene a married woman and yet shee prophecied of of Christ and deserued to see him Luc. 5. Marie Magdalen also was a secular woman liuing in the world among others and yet * shee saw Christ rising and merited to be the Apostle of the Apostles Marc. 16. Honest virgin I haue said this to this end that by no meanes you contemne Christ hand maides who haue come out of the world to serue God You ought not therefore to despise but rather to honour honest woemen who haue come out of the world to religion for that it is not fitting that you contemne such as God hath chosen Wherefore I admonish you venerable sister that for the loue of Christ you serue them and loue them as your motheâ—s Beloued sister in Christ you ought to serue them as if you were their daughter for this reason for that God hath conuerted them from a secular life to himselfe you therefore doe an iniurie to God if you hate his hande-maides Moreouer my most louing sister in Christ I would not haue you say I am a drie peece of wood I would not haue you say I am a fruitlesse tree because if you loue Christ your bridegroome and feare him as you ought you haue seuen children The first childe is modestie or bashfullnes the second patience the third sobrietie the fourth temperance the fifth charitie the sixth humilitie the seuenth chastitie Behold venerable sister you haue by the grace of the holy Ghost without labour or paine brought forth seuen children to Christ in your vncorrupted wombe that that may be fulfilled in you which is written Because the barren shall bring forth seuen Therefore amiable sister in Christ you ought to nourish foâ—ter feed refresh comfort and chastise these children which you haue brought forth to Christ Iesus your celestial bridegroome Nourish them by good manners Foster them in the bosome of internal contemplation Feede them with the milke of eternal sweetnes Refresh them with the loue of supernal beatitude and comfort them with the bread of the celestial worde Chastise them with the rod of God and commaund them not to grow proud also that they grow not light and transgressors of Godâ— law and that they neuer depart nor be separated from you You see deare sister that Virgins haue the principal place in the kingdome of God and not without iust desert For sithence they haue contemned this present world for this cause they haue attained to a celestial kingdome to which he vouchsafe to bring you to whose seruice you haue consecrated your bodie and soule Amen Of fornication CHAPT XXIII MY deare sister in Christ I admonish you that with all deuotion and diligeÌ„ce you listen to these wordes following of our Lord Iesus * Let your loynes be girded and candells burning in your handes Luc. 12. We gird our loines when by continencie we represse the lasciuiousnes of the flesh We hold candells burning in our handes when we giue good examples to our neighboures The fornication of the flesh as S. Isidorus saith is adulterie The fornication of the soule is seruing of idolls The darts of the eies are the first fornication the second is of wordes but he that is not taken by his eies may resist wordes All vncleame pollution is called fornication although euerie one doth enioy sundrie delightes of filthines For from the delight of committing fornication there spring vp diuerse hainous sinnes by which the kingdome of heaueÌ„ is shut and a man is separated from God Among the seuen deadly sinnes forninication is the greatest for that by the vncleannes of the flesh a man doth defile the temple of God and taking the member of Christ maketh it the member of a harlot Wherefore honest virgin if it be true that God liueth in you let fornication be dead in you Luxurie is an enemie to God and the destroyer both of heauenly grace and earthly riches Fornication doth not onely defile the bodie but also the conscience He that is lasciuious and lewd allbeit he seeme to liue yet he is dead * Fornicators and aduoterers God will iudge that is will condemne them Heb. 13. Heare therefore most deare sister the wordes of S. Isidorus To be defiled with fornication is worse then any other sinne Fornication is greater then any other sinne whatsoeuer Fornication is a grieuous sinne fornication doth surpasse all euills fornication is worse then death it selfe It is better to die then to commit fornication it is better to die then to be defiled with a sinne so filthie it is better to die then by fornication to destroy both soule and bodie Luxurie leadeth a man to the pit of perdition luxurie drowneth a man in the hellish lake of damnation luxurie sendeth a man to destruction The eies are the messengers of fornication The sight is the first occasion of fornication For the mind is captiuated by the eies The dart of loue entreth to the mind by the eies the eiesight sendeth the darts of fornication into the mind the eie is the first dart of fornication Wherefore deare sister in Christ represse your eies withdraw your sight Fixe not your eies on the beautie of the flesh behold no man with this intention that you couet him looke vpon no man with this intention that you carnally loue him Gaze not vpon any mans face that you may loue him amisse Turne away your eies that they see not vanitie desire not any mans beautie Tell me venerable sister what profit is there in the beautie of the flesh Doth not man wither and drie away as grasse and doth not his beautie flie away as a shadow When death commeth tell me I pray you how much beautie wil remaine in the bodie When you see the whole bodie swollen and become stinking are you not wont to stop your nostrills that you may not endure a smell so loathsome Tell me I pray you where is then the beautie of the countenance where are those faire wordes which
were wont to mollifie the hearts of the hearers Where are then those sweet and pleasant speeches which did moue men to mirth and gladnes Tell me honest virgin where will then be immoderate laughter and vnseemely iesting Where will then be that vaine and foolâ—sh behauiour which was wont to moue men to laughter All is gone all is come to nothing all as smoke is vanished away loe this is the end of carnal beautie this is the end of the bodie Know therefore venerable sister as a thiÌ„g most certaine that beautie is vaine Salomon saith the same * Grace saith he is deceitfull and beautie is vaine Pro. 31. Wherefore most louing sister in Christ if the beautie of the flesh be vaine if the beautie of the flesh be wormes and corruption if the beautie of the bodie be earth and ashes haue a care least for this end you looke vpon men and couet their beautie Why * Because the world passeth and the concupiscence thereof 1. Io. 2. All that is in the world is the concupiscence of the flesh and the concupiscence of the eâ—es The world therefore for Christs sake ought to be contemned with all thing therein contained But you honest virgin who for the loue of Christ haue left the world and entred into religion ought not to be delighted in the beautie of men I therefore counsel you deare sister in Christ that aboue all things you loue Iesus Christ your bridegroome that you may be able to raigne with him in his heauenly kingdome Certainely if the concupiscence of fornication doth more delight the mind then the loue of chastitie it is a token that sinne doth yet raigne in a man But if the fairenes of chastitie doth more delight the mind then the foulnesse of fornication it is an euident signe that not sinne but iustice doth now raigne in a man Although a man be chast in bodie yet if he be lasciuious in mind it is apparant that sinne raigneth in his heart FornicatioÌ„ of heart is seruing of idolls There is also aÌ„ other spiritual fornicatioÌ„ of which our Lord saith * Whosoeuer shall see a womaÌ„ to lust after her hath alreadie committed aduourrie with her in his heart Mat. 5. Men are more made subiect to the diuel by the lasciuiousnes of the flesh then by any other vice Chastitie is the beautie of the soule and by this vertue men are made equal in merit to the Angells of God Beleeue me louing sister in Christ many by the carelesnes of their eies haue incurred the danger of their soules A question Deare brother tell me if you please haue you knowne any man deceiued by the sight of his eies The answer O venerable sister I know full many that haue beene deceiued by this guile by this meanes haue beene cast into the snare of the diuel I will relate some for exaÌ„ple Dina the daughter of Iacob weÌ„t forth to see the woemen of that countrie whome when Sichem had seene the sonne of Hemor the Huite the Prince of that land he was in loue with her and he tooke her away and lay with her by force rauishing the virgin Gen. 34. And thus that poore wench by reason of her curiositie lost her honestie and virginitie Dauid likewise on a certaine day standing on the roofe of his house saw a woman and fell in loue with her for whose loue he committed adulterie and murther and so being deceiued did transgresse the law of his Creator 2. King 11. And for that he saw that vnawares which he ought not to haue seene he contracted a bleamtsh all the dayes of his life in his credit and reputation That most strong Samson dâ—scending into the countrie of the Philistins saw there a woman and became enamoured of her and slept in her bosome but shee shaued of the haire of his head and deliuered him into the hands of his enemies who immediatly plucked out his eies so he poore man for that he saw that which he should not haue seene lost his eies was in danger to be slaine Iudg. 16. Know therefore deare sister that many men by meanes of their eies haue fallen into danger both of their bodies ad soules Wherefore I counsell you amiable sister in Christ that you make a couenant with your eies least you see any thing vnawares which may turne to your preiudice Haue a care likewise that death enter not into your soule by the windowes of your eies Therefore most louing sister in Christ as I haue alreadie told you if as yet your flesh assault you if as yet vncleane titillations tempt you if as yet lust allure you if as yet the remembrance of fornication trouble you oppose against it the memorie of your death as a shield to defend you Place the end of your life before your eies call the day of your departure out of this world to remembrance Set before you the future torments consider daily Gods seuere iudgements let the dreadfull image of the day of doome be continually placed before your eies Be alwaies mindfull of the horrible paines of hell Let the heate of hell extinguâ—sh in you the heate of lust Let the remembrance of Gods eternal anger and furie against sinne and iniquitie quench the lasâ—iuious heat of your bodie Let the flame of that infernal and vnquenchable fire quench in you the heate of vnlawfull desire let the greater heaâ—e ouercome the lesser Let the greater heate vanquish the lesser Let the câ—asâ—â—ng noyse of those hellish flames put to flight all inordinate affections As one naile driueth out an other so oftentimes the heate of hell fire driueth ouâ—â—he heate of carnal desire Venerable siâ—â—er I earnestly beseech God almightie that he will giue you true chastitie both of mind and bodie Amen Of abstinence CHAPT XXIV THis is perfect abstinence or fasting when our outward man fasteth and our inward man prayeth Prayer by fasting doth more easily penetrate heaueÌ„ By fasting prayer the mind of a maÌ„ is conioyned to the Angells and vnited to God Fasting is an armour impregnable against the temptations of the diuel By prayer and fasting the diuells are ouercome Deare sister in Christ are you desirous to know by what luxurie is best extinguished Louing â—â—other I would verie willingly and therefore I entreat you to tell me Listen then most amiable sister in Christ By fasting fornication is conquered by fasting lust is extinguished lay aside fulnes and lust will soone loose his forces Abstinence subdueth the flesh abstinence represseth lasciuiousnes abstinence maistereâ—h carnal motions abstinence defeateth fornication of his forces luxurie is destroyed by hunger thirst hunger thirst ouercome lust The mind being cloyed with superfluitie of fare looseth the vigour of prayer such as the flesh is when it is long without foode such is the soule which is daily satiated with the word of God S. Hierome writing of abstinence saieth thus Our fasts ought to be moderate least they ouer much weaken the stomack because
not according to the opinion of other men No man can better know what you are then your selfe who are witnes to your selfe A Question Venerable sister will you that I tell you how you may encrease in all sort of vertue The answere Yes deare brother verie willingly and I entreat you to tell me Hearken therefore venerable sister If you will augment all your vertues and not loose them hide your vertues for feare of pride and elation hide your good workes for feare of arrogancie and boasting Seeke not to haue your good workes seene Conceale your vertues disclose your sinnes reueale your imperfection Keepe close your good workes If you haue said or done any thing that is good neuer blase it abroad As for your euill cogitations disclose them with speed For a sinne that is disclosed is soone cured but a crime that is kept secret is encreased if it lie hid of little it becommeth great Sinne by discouering it doth decrease and encreaseth if it be kept close Contrariwise vertues do encrease in secret decrease in publick Vertues are annihilated by vaine gloriously reuealing them they are multiplied by humbly hiding them Wherefore honest sister let God at all times be the end of your intentions and actions In all your workes reliè vpon his assistance Ascribe all things to his diuine grace and goodnes Attribute nothing to your owne merits Presume nothing of your owne vertue and forces Place not your confidence in your owne boldnes Most deare sister listen to the Apostle saying * He that doth glorie let him glorie in our Lord. 1. Cor. 1. And therefore venerable Virgin let your glorie and commendation be alwayes in Christ Iesus your bridegroome Amen Of humilitie CHAPT XXXIX MOst deare sister heare what our Lord Iesus Christ your bridegroome saith in the Gospell to wit * Learne of me because I am meeke and humble of heart Mat. 11. Venerable sister * humble your selfe vnder the mightie hand of God that he may exalt you in the time of visitation 1. Pet. 5. The conscience of a virgin ought alwayes to be humble and sad to the end that by humilitie shee may not grow proud and by profitable sadnes her heart may not become lasciuious and lewd Humilitie is a virgins cheefest vertue and praise for pride is her greatest reproach and disgrace A humble virgin albeit shee be poore in habit is neuerthelesse glorious through vertue in the sight of God But a proud virgin although to humane eies shee seeme beautifull faire and neate yet in Gods sight shee is base foule and a reprobate Why Because the soule of a iust man is the seate of God almightie As our Lord himselfe saith * To whome shall I haue respect but to the poore little one and the contrite of spirit and him that trembleth at my wordes My beloued sister in Christ be humble grounded in humilitie be the last least of all Most deare sister preferre your selfe before none esteeme your selfe better then none Yea esteeme all others to be better then your selfe * The greater you are humble your selfe in all things and you shall find grace before God Eccli 3. If you retaine humilitie you shall obtaine glorie For by how much â—he more humble you shall be by so much the more great will be your height of glorie Descend that you may ascend be humbled that you may be exalted least being exalted you be huÌ„bled Because * euerie one that exalteth himselfe shall be humbled and he that humbleth himselfe shall be axalted For he that is extolled shall be humbled The higher the place is by so much the fall is more greiuous the higher we clime vp the greater is our fall if our foote slip Humilitie knoweth not what falling â—s humilitie neuer suffered any such mischance humilities foote did neuer slip humilitie neuer tooke any hurt Remember ô spouse of Christ in what humble manner God came into the world Remember how in the forme of a seruant he humbled himselfe so farre forth as that he became obedient euen vnto death Amiable sister walke as he hath walked Follow his example imitate his foote-steps Become base contemptible abiect and displeasing to your selfe For he that is base in his owne sight is great before God he that is displeasing to himselfe doth please God Most deare sister be little in your owne eies that you may be great in the eies of God By so much the more beautifull you shal be in Gods sight by how much the more base you shall be in your owne conceipt Venerable sister if you reâ—aine profound humilitie you shall reioyce with the wise virgins in the heauenly citie Amen Of patience CHAPT XL. OVr Lord saith in the Gospell * Blessed are the peace-makers for they shall be called the children of God Mat. 5. If tâ—erefore deare sister such as are peace-makers are blessed and shallbâ— called the children of God then withoâ—t all doubt patience is verie necessarie and expedient * Patience hath a perfect woâ—ke Iac. 1. A patient virgin is wise an impatient virgin is not wise but foolish Venerable sister you may be a martyr without being slaine if you truly conserue patience in your mind He that is not peaceable shall not merit the companie of the Angells he that is angrie and enuious shall be partaker with the diuells He that is not patient driueth away concord he that â—s not patient stirreth vp discord A virgin that is meeke and mild is nothing moued although shee be wronged A virgâ—n that is peaceable and quiet prepareth a mansion for Christ in her heart Why Because Christ is peace * and in peace is the place of his repose Psal 75. The sonne of peace ought to loue peace Prepare your selfe raâ—her to suffer then to offer wrong Learne rather to enâ—ure then to doe euill Be patient and meeke mild modest and sweeâ— Loue peace like peace liue in peace with all men Embrace all men with the armes of charitie and mansuetude proue by your comportment that you loue more then you are beloued shew I say by the sweet affection of your heart that you are more affectionate then affectioned Be not fickle in your friendship Be constant and firme towards your friend Haue alwayes patience of mind Be kind and courteous in your carriage affable in your wordes Behaue your selfe pleasant towards all men Auoid all occasion of dissention Shew your selfe an enemie of discord and variance and liue alwayes in peace Most deare sister if it be possible haue peace with all men By your patience vanquish the reproaches of detractors Breake the darts of their contumelious speeches vpon the shield of your patience Against the sword of their opprobrious speeches oppose the shield of a good conscience You shall shew your vertue to be great if you do not hurt him by whome you are hurt You shall shew the greatnes of your fortitude if you pardon although you be wronged Your name and fame will be diuulged if you spare him on
whome you might be reuenged Venerable sister the peace of God which surpasseth all vnderstanding keepe your heart and soule Amen Of concord CHAPT XLI * SIxe things there are which our Lord hateth and the seuenth his soule detesteth to wit him that soweth discordes among brethren Prou. 6. That man is accursed that soweth dissention among the seruants of God He that breaketh peace and concord doeth against God He doeth Christ an iniurie who among his seruaÌ„ts soweth enmitie Why Because Christ is our peace who hath made both one to wit Angells and men to be at concord and vnion The concord of the wicked is the contrarietie of the good As we wish that the good may haue peace so we ought to wish that the concord of the wicked may perish Concord to commit sinne is ill but concord to doe good to follow iustice to serue God is good and commendable We are gathered togither into one place for this end that in the seruice of God we may all haue one spirit and mind All that dwell in the house of God ought to haue one soule and one heart It nothing helpeth to dwell together in one house if diuersitie of wills separate vs God loueth vnitie of mind more then vnitie of place behold we are in this house many men diuerse manners diuerse hearts diuerse soules One life one intention one loue towards our Creator ought to vnite all these togither We ought therefore in this to be of one mind and one will that we may serue God and that we may loue God with our whole heart and our whole soule and our neighbour as our selues The vertue therefore of concord is necessarie and expedient But if I will doe mine owne will and this man his and that man his there will follow diuisions chiding chaffings and scoldings must needeâ— arise which are the workes of the flâ—sh and as the Apostle hath auouched * They which doe such thingâ— shall not obtaine the kingdome of God Gal. 5. Most deare sister beleeue me our fastingâ— our prayeâ—s our verie sacrificâ—s are not so pleasing to God as peace and concord And for this cause our Sauiour saith in the Gospell * Goe fiâ—â—â— to be reconciled to thy brother and then comming thou shalt offer thy guift Mat. 5. Venerable sister great is the vertue of concord in the sight of God without which our sacrifices are not acceptable to him by which our sinnes are abolished We must know tâ—at when we came to religion we vndertooke to wrestle with the diuel A question Deare brother tell me if there be any thing which the diuel dreadeth The answere Amiable sister there is nothâ—g which the diuel feareth so much as concord and charitie For if we giue away all that we haue for the loue of God the diuel feareth not this becaâ—se he haâ—h noth ng If we â—ast the diuel feareth not this because he neuer eateth If we watch the diuel feareth not this because he neuer sleepeth But if we obserue charitie and concord ô this is that which maketh the diuel affraid Why what is the reason Because we obserue that on earth which he would not obserue in heauen For this respect likewise our holy mother the Church is said to be terrible as the armie of a campe set in array because like as the enemies are affraid when they see an armie come marching towards them in battle array so the diuel is affraid when he beholdeth spiritual men armed with the harnesse of vertues to liue together in concord and vnitie He grieueth exceedingly as one vanquished and put to shame when he seeth that he cannot deuide and penetrate their squadrons by discord and dissention Wherefore we ought to liue all in the house of God as men of one heart and will that by this meanes we may ouercome the diuel The hand-maide of God that desireth to liue in peace and concord must first of all leaue the bad customeâ— which shee had learned in the world least shee be peruerse and inordinate lea t shee liue irreligiously in the cloister and so trouble or scandalize the rest of Chriâ—ts hand-maides by her bad behauiour Shee ought likewise to measure her actions her motions her speeches and her whole life that shee may be able religiously to agree with those with whome shee liueth Wherefore I admonish you deare siâ—ter that you liue charitably and humbly with all the hand-maides of God in the monasterie Venerable siâ—ter inuite such as hate you to peace and amitie recaâ—l such as are contentious to concord and charitie Let there be no speech of chiding or discontent which may hinder concord and agreement O spouse of Christ let that charitie which hath separated you from the world conioyne and vnite you to God Amen Of sufferance or forbearance CHAPT XLII MOst deare sister learne modestie of Christ learne long sufferance or forbearance Seriously consider his example and so no inâ—uries will make you sorrowfull For he suffering for vs hath left vs an example of patience Because being â—â—riken with the palmes of menâ— hands scourged with whippes besmeared with spittle fastned with nayles crowned wit thornes condemned to the death of the crosse he alwayes held his peace For when any one doth reproach you it hapneth vnto you for your sinnes when you are wronged your sinnes are the cause what aduersitie soeuer doth happen vnto you it hapneth for your offences You will endure aduersitie with greater patience if you consider the cause When therefore you are reuiled or wronged betake your selfe to prayer when any one doth curse you blesse hâ—m and speake him faire blesse him I say that curseth you For curses adde blessings asswage him that is angrie with patience dissolue his furie with faire wordes vanquish his wickednes by your meeknes his malice by your goodnes By your goodnes conquerre the malice of others By your stillnes dissipate their stubbernnes Venerable sister prepare your heart for prosperitie and aduersitie and endure the one and the other as they shall happen vnto you Be readie for all euents whether good or bad that whatsoeuer doth happeÌ„ or occurre vnto you you may sustaine it with a quiet mind Let passe opprobrious speeches making no more account of them then if they were spoken to others Take no notice of the errours of detractors Honest virgin although euerie one prouoke you although euerie one molest you although euerie one vexe you although euerie one insult ouer you although euerie one raile at you although euerie one find fault with you although euerie one scold and chide you although euerie one reproach you although euerie one wrong you although euerie one mock and scoffe at you yet do you say nothing yet do you hold your peace yet do you make as if you heard them not yet do you let all passe yet do not you replie yet do you keepe silence yet do not you answere any thing that is amisse yet do not you giue bad speeches yet do not you retort
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
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
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
much Although he be good and godly yet admit him not ouer often into your company Why Least by the familiaritie of visiting the chastitie of both ruÌ„ne to ruine least by ouer frequent seeing the honestie of both come to nothing least by daylie seeing the good name of both be called in question least by ouer often seeing both parties loose their fame and reputation He sheweth himselfe to haue lesse charitie towards God then is fitting that giueth occasion of offending He sheweth himselfe likewise to haue lesse loue towards his neighbour then is expedient that giueth him occasion to offend for albeit he doe not amisse in outward action yet he nourisheth that bad opinion which others haue of him A man oftentimes offendeth by keeping ouermuch company Familiaritie oftentimes ouercommeth those whome vice could not subdue Oftentimes the occasion of doing ill hath caused and doth cause a will They whome pleasure could not subdue are oftimes conquered by continually keeping company Two of different sexe sitting together alone are by so much the more prone to feele carnal titillations in that part by which they are borne The natural flame likewise of the flesh is easily set on fire of it touch any thing that is apt to cause an vnlawfull desire A man and a woman are by nature different who if they be together albeit they sinne not yet by often keeping company they are the cause of a bad report What man can carrrie fire in his bosome and escape burning Fire and tow being put togither do make the flame to be gâ—eater Although they be of a contrarie nature yet if â—hey be put together they beget fire so a man and a woman if they be often seene to be together alone although they doe no harme yet by being togither ouer ofteÌ„ they loose their good name and reputatioÌ„ and cause others to murmure agaâ—nst them A religious man and a religious woman if they talke togither ouer often giue others 〈◊〉 occas o of murmuring The Sexe of a man and a women are different and therefore if they meete togither ouer often there ariseth an occasion of sinning What then doth fire and flaxe doe togither Who is so bereaued of vnderstanding as to put a serpent in his bosome Who is so void of consideration as to beare fire about him in his cloâ—hing Why doth a woman that hath vowed her chastitie to God keepe company weth a man Why doâ—h a woman loue the familiaritie of a man who for the loue of God hath conâ—emned the world and all transitorie things Why doth shee loue the presence of men that longeth to enter into the heauenly bedchaÌ„ber with Christ her bridegroome Why doth a woman that hath consâ—crated her selfe to God in religion desire to heare the deceitfull wordes of men Why doth shee that in the world refused to marrie desire to see mens faces now in the monasterie Wherefore beâ—oued sister in Christ if you desire to be secure from fornication remaine sepâ—râ—te in mind and bodie from the company of men if you perfectly desire to preserue your chastitie for the loue of Christ your bridegroome estrange your selfe from the societie of men If you place your selfe neere a serpent or any such venimous creature you cannot for any long time be secure If you sit neere the fire you will at length be melted although you were made of iron If you put your selfe in danger you will not long remaine vnhurt or secure from the woundes of sinne Listen therefore my most louing sister in Christ listen to the good counsell which I will giue you Let not men know your name let â—hem not see your face yea albeit they heare your name let them not know your countenance Listen also honest virgâ—n to the wordes of S. Paul the Apostle * We must haue goodâ—eâ— moâ—â—e of them that are wâ—thout 1. Tim. 3. We must therefore haue a good life in respect o ouâ—selueâ— and a good fame or repâ—â—ation in râ—spect of others Venerable 〈◊〉 it foâ— the loue of God you shall heere 〈…〉 the companie of men you stâ—â—â— by Goâ—s grace enioy the company of the Ang lls in heauen Amen That a virgin ought to shunne the company of young men CHAPT LIX MY most deare sister if you ought to shunne t e company of holy men with so great carefullnes least both their and your sanctitie perish how much more ought you to shunne the company of young men who follow thâ— obscure wayes and delâ—gâ—tes of this present life And iâ— you ougâ—â— to sâ—â—e the company of holy men with so great care and soâ—icitude how muâ—h more ought you to shunne the company of young men following the concupiscences of his wicked world To this end doth the diuel obiect young men to a religious womans sight that those whome shee seeth by day shee may thinke vpon by â—â—ght and that their late fight and corporal shape may continually 〈…〉 Wâ—erevpon the Prophet saith * Dea h iâ— come vp through ur windowes it is entred into our houses Ier. 9. The diuells allow doth not penetrat the 〈◊〉 parts of the mind buâ—â—y thâ— sâ—nses of the houre My deare sister in Christ mâ—n are to be loued not present but absent Men are to be loued not within but dores without You ought to loue meÌ„ in your heart not in your house Loue men in your mind yet when they are farre distâ—nt Men are to be loued â—or that they are the worke oâ— God yet not within your house or place of aboâ—e Men are to be loued not for the beautie of thâ—ir bodie but for that they are the workmanshâ—p of God almightie Againe deare sister I gâ—ue you this brotherly admonition that you neuer talke alone with any man Let no man talke alone with you neither speake with any man without two or three sisters in your coâ—pany Thâ— spouse of Christ ought not to talke alone with any man vnlesse it be with her ouerseer or ghostly father when shee doth penance for her sinnes A Nunne or religious woman that desireth to talke alone with any man sheweth that foolishnes raigneth in her mind Listen therefore louing sister to what I will say iâ— you couet to continue truly chast sequester your selfe from tâ—e company of men for the loue of Christ If heere on â—aith for the loue of Christ you truly contemne the company of men you shall without all doubt ra gne with him heereafter in heauen Amen That a virgin ought not to conuerse vvith bad men CHAPT LX. MOst vertuous virgin listen to the wordes of Salomon * My sonne if sinners shall entice thee condescend not to them Prou. 1. * Do not enuie an vniuâ—t man nor imitate his wayes Prou. 3. â— * Depart from a wicked man and euil shall faile from you Eccli 7. * Let iust men be your guests and let your gloriation be in the feare of God Eccli 9. What man soeuer you know obseruing the feare of God esteeme such a one as your
Of such the Prophet saith * Their right hand is replenâ—shâ—d with guifts Psal 25. As if he had saied Although their workes seeme to be good yet they more reioyce in guifts then in good workes They had rather receiue presents from men then an eternal recompence from Christ their bridegeoome A religious woman that perfectly loueth Christ her Creator accepteth no more then meere necessitie doth requâ—re for that shee preferreth Christ before all other things whatsoeuer Wherevpon in the Canticles it is said to the Church * Thy cheekes are beautifull as the turtle doues Cant. 1. The Church oâ— euerie deuout soule is compared to the tuâ—tle doue for that shee perfectly loueth Christ and preferreth nothing before his loue If the turtle by any m shap chance to loose her mate shee nâ—uâ—r seâ—kâ—th any more after an other for that shee admitteth not of any loue thâ—t is adulterate or impure so a rel gâ—ous woman that perfectly loueth Christ her bridegroome admitteth not any more of any loue that is vnchaâ— or vncleaÌ„e â—hat is shee loueth not men any more out of a sinfull affection A religious woman tha loueth any man more ther Christ her beloued is not chaâ—â— buâ— corrupted because shee contemneth Christ to whome shee was betrothed A Nunne at her first entrance into relâ—gion accepteth Câ—rist for her bridegroome If afterwards shâ—e carnally loue any man more then Christ shee committeth adulterie although not â—n bodie yet at least in mind according to that which our Sauiour saith in the Gospel * Whosoeuer shall see a womaÌ„ to luâ—t after her haâ—h aâ—readie committed aduouâ—rie with her in his heart Mat. 5. so in lâ—ke sort a woman committeth aâ—uouâ—rie with a man if in â—er hâ—art shee couet him or carnally loue him Wherefore most deare sister in Chri t I aâ—monâ—sh you that aboue all things you louâ— Christ your bridegroome and desire to receiue guifts from him alone I en reat you that you will loue Christ Iesus your bridegâ—oome aboue all things and for his sakâ— refuse secular tokens Doubâ—lesse he that doâ—h affect earthly tokens doth not hope after heauenly hâ—pines Because thaâ— guift blind the eies of the wâ—se and change the wordes of the â—ust Deuâ— 16. Câ—rtaâ—neâ—y if gâ—â—fts blind the eies of the wise they will likewise blind the eies of such aâ— are religiouâ— withouâ— Gods peculiar grace and assistance If guifts as it is true blind the eies of wise men they will also dazle the eies o Gods seruants except he particularly protect them Wherevpon S. Isidorus saith The eie of the mind which the iust doth shut cannot looke aloft As if he had said in more expresse termes The eie of the mind cannot perfectly contemplate heauenly things that is shut with the duâ—t of earthly concupiscence The mind of a religious man or woman cannot be free to contemplate God if as yet the dust of earthly desires do dimme or dazle it If the mind of a religious woman be as yet delighted in earthly tokens it is a token that it doth not perfectly contemplate heauenly things If it desire to please men by receiuing or sending tokens it is a token that it doth not perfectly loue God the g uer of all good things For they are not pleasing in Gods eies that seeke to please othâ—rs in such vanities Wherevpon the Prophet Dauid doth affirme * God hath dissipated the bones of them that please men they are confounded because God hath despised them Psal 52. I desire you likewise venerable sister in Christ that with all deuotion you will listen to the Prophet Isay saying * He that shaketh his hands from all guift this man shall dwell on high the munitions of rocks shall be his highnes his eies shall see the King in his glorie Isai 33. As if he had said more plainely He that shaketh his hand from al guifts for the loue of God almightie shall dwell on high that is in heauenly felicitie and shall see the King of kings in his glorie He that refuseth vaine and superfluous guifts for the loue of God almightie shall see God in his maiestie and shall reioyce for euer with all the Saincts in his glorie Wherefore most amiable sister in Câ—â—â—â— I entreat you to follow the aduice of this holy Prophet and shake your hands from all guâ—ft if you desire to dwell on high shâ—ke your hands from all guifâ— or van tâ—e and superfluitie Againe I aduise you that you endeauour by the grace oâ— God to imitate him who said * But I in iustice shall appeare in his sight I shall be filled when thy glorie shall appeare Psa 16. Amen That a virgin ought deuoutly to performe vvhat shee hath promised to God CHAPT LXII MOst deare sister consider seriously what you haue vowed to God giue your selfe wholy vnto him according as you haue promised Accuse your selfe of your sinnes praise God for his benefiâ—s Ascribe nothing to your selfe that is good or laudable acknowledge alâ—â—o proceede from him that haâ—h gâ—uen you all Aâ—knowledge him to be merciâ—ull your selfe a sinner him to be true your selfe a lier I entreat you louing sister that you will say with the Pâ—â—phet * I will enter into thy house that is into the monasterie in holocausts that is in the spirit of contrition and compunction I will render thee my vowes Psal 65. that is I will there offer my wâ—ole selfe vnto thee on tâ—e altar of my heart which I haue consecrated vnâ—o thee It is necessarâ—e that he thaâ— denieâ—h to be saued do with all dâ—uotion render accoÌ„plish tosâ— good things whâ—ch he hath vowed to God Wâ—osoeuer doth desire to attaine to eternal beatitude must of necessitie endeauour to performe those good things which he hath promised to God Wherevpon the Prophet saith * Vow ye and render to our Lord your God Psal 75. As if he had said Vow and render your selues Because it is requisit that he that doth vow do likewise render for that by vowing he hath made himselfe a debitour Whatsoeuer therefore you haue vowed pay it and it is much better not to vow then after a vow not to performe the things promised There are also certaine vowes common to all others more particular or special Those are common vowes which we make in baptisme to wit not to offend God and to renounce the diuel and his workes and the vanities of the world But particular or special vowes are when any one doth vow to become a Monke or a Chanon or an Heremit or some suâ—h like Which if he that haâ—h vowed performe not he cannot be saued Why Because he that haâ—h promised to God to liue well if by good workes he do not perfoâ—me what he hath promised he cannot be saued Whosoeuer doth neglect to accomplish those good thingâ— which he hath promised to God will neuer be able to attaine to â—hose things which God hath promised He that will not render to God those good things which he hath promised â—im how
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
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
haue entreated me to write you some instructions or admonitions to animate you to vertue And I although not aswell as I ought yet by the grace of God aswell as I could haue collected certaine sentences out of the writings of the holy Fathers which I heere present vnto you in this present treatise Behold therofore my beloued sister in Christ you haue heere instructions how to liue well You haue both counsel to liue well and also a Rule Nâ— ignorance can now excuse you from sinneâ— you cannot now be ignoranâ— of the way of well doing If heereafter you doe amisse you cannot pleade ignorance Why Because you haue now an ordinance giuen you which you ought to follow the way to liue well is now shewed you You are now informed how you ought to conuerse in religion and how you are to comport your selfe in the same You haue now a religious rule you now know what it is to liue well See therfore that you offend no more See that from hence foreward you shew your selfe feruent in doing good By liuing amisse you contemne those good things which you read If by liuing amisse you contemne those good things which you read you will be verie culpable in the sighâ— of God Why what is â—he reason * Because it is better not to know the way of saluation then after the knowledge thereof to turne back from the same 2. Pet. 2. Retaine therefore this guift which you haue receiued in mind and worke Accomplish in action what you haue learned by instruction Veneâ—able sister I charge you againe and againe that you obâ—eâ—ue the exhortations contained in this booke as carefully as you can Of obsecration CHAPT LXXIII I Beseech you most deare sister in Christ that you will be pleased to listen willingly to those things which I much desire to say vnto you and for that I loue you deaâ—ely in Christ for this cause I am not ashamâ—d to lay open vnto you my conscience Neuerthelesse I am affraid least by man fest ng vnto you my sinnes I offend and defile your chast eares Howbeit I entreat you most deare sister that you will pardon me an worthy sinner I wretched man and most wicked sinner haue defiled my life almost from my verie youth I haue alwayes ioyned new sinnes to my old I haue from tâ—me to time added sinne to sinne I haue neuer ceased from sinning The good which I ought to haue done I haue omitted and the euill which I ought not to haue done I haue committed I wretched man am not worthy to behold the height of heauen through the multitude of mine iniquitie because I haue prouoked the anger of almightie God against me and haue thought spoken and done innumerable euill before him from my verie infancie vntill this present day I vnhappie man haue sinned in my infancie I haue sinned being a boy being a stripling being a man of ripe yeares and lastly which is worst of all and most dangerous I haue sinned in my old age I haue fallen wretched man into the mire of mischiefe I haue fallen being guiltie into the pit of sinne I haue fallen being faultie into the gulfe of iniquitie I vnhappie man haue falleÌ„ into the depth of wickednes I wretched man haue descended into the filth of vice I wretched man I alas vnfortunate man haue fallen and of my selfe am vnable to rise againe I therefore entreate you most louing sister to lift me vp with the hand of your prayer Stretch forth the hand of your prayer vnto me and pluck me out of the depth of iniquitie Lend me the hand of you holy intercession and deliuer me out of the pit of sinne Most deare sister I assure my selfe that if you accomplish the couenant whâ—â—h you haue made with Christ you shall both purchase a crowne of glorie for your selfe in eternal happines and obtaine pardon for me in this lâ—fe of all mine offenses If you deuoutly performe those things which you haue promised to Christ you shall both ob aine pardon for me an vnworthy sinner and you with the holy Virgins shall reioyce in the heauenly bed-chamber Honest virgin I am assured neiâ—her do I doubt of what I say that your viâ—ginal prayers will be able to puâ—chase pardon for me albeit vnworthy If you perseuere in the seruice of God like as you haue promised you will both obtaine pardon for the offences which I haue committed and be exalted among the quires of virgins world without end Honest virgin I entreat you to li en to what I say with an attentiue mind You are my most deuout sister in Christ by whose intercession I hope to be cleansed from the filth of my sinnes If you honourable Virgin be a Virgin acceptable to God and if you rest with your bridegroome Christ Iesus in his chast bed you shall obtaine of him for my saluation whatsoeuer you shall demaund If you deare sister shall embrace Christ with in the chast armes of your soule you doubtles will be able to abtaine forgiuenes for mine offenses be they neuer so foule If you adhere to the embracemeÌ„ts of Christ with the most ardent odour of virginitie you will easily obtaine pardon for me though otherwise vnworthy If you loue Christ Iesus your celestial bridegroome aboue all things and repose in his loue as in the truest sweetnes you may easily procure absolution of my sinnes Iesus Christ will not contristat you by denying your petition but will grant whatsoeuer you shall aske of him who hath coupled you vnto himselfe by the sweet linke of affection his loue towards you iâ— greater then can be expressed for that he hath redeemed you with his owne blood Your loue therefore towards Christ your bridegroome will be a meanes to purchase pardon for my sinnes I trust to obtaine forgiuenes if you most deare sister whome I loue much shall enter with Christ into the heauenly bride-chamber to the marriage You venerable sister will be a coÌ„fort to me at the dread full day of iudgement when I shall stand trembling before the tribunal seate of God where I must render an accompt of all the sinnes and negligences which I haue committed Because the merit of your sacred virginitie will diminish the paine of mine iniquitie Amen FINIS