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
5. S. Iames likewise doth auouch * That the continual prayer of a iust man auaileth much Iam. 5. Venerable sister * Before prayer prepare your soule and be not as a man that tempteth God Eccli 18. In prayer prepare your selfe and lay open the hidden secrets of your heart that you may obtaine greater grace from God Then you pray truly as is fitting when you thinke of no other thing The iudge doth so much the sooner listen to the petition of a sinner if he see him amend his bad behauiour Prayer ought to proceed rather from the heart then from the lippes It is better to pray with the silence of the heart then with meere wordes without the intention of the mind That prayer proceedeth from a pure affection which is said in his due time without distraction For that mind is farre from God which in prayer is busied in thoughte of the world There aâ—e two things in prayer which hinder a maÌ„ from obtaining that which he doth desire to wit if as yet he be addicted to sinne or doth not heartely pardon him that doth offend him Our mind is celestial and doth then rightly contemplate God in prayer when it is hindered with no earthly care or errour When any man prayeth he enuiteth the holy Ghost to come vnto him who being come all the temptations of the diuells which are wont to trouble mens mindes do speedily depart aÌ„d giue place as not being able to endure his presence He that is wronged let him not desist to pray for those that doe him wrong otherwise he sinneth according to our Lords sentence that prayeth not for his enemies Like as no medicine doeth good to any hurt aslong as the weapon remaineth in it so his prayer doeth him no profit that hath hatred in his heart He stretcheth forth his hands to God not without offence who when he prayeth dorh vauntingly make manifest his good workes like the Pharisee mentioned in the Gospel Luc. 18. who boastingly prayed in the temple and praysed himselfe more then God the giuer of whatsoeuer is good and laudable Deare sister pray incessaÌ„tly with teares Pray continually pray to God night and day Let your prayer be without ceasing let your prayer be often Let it be your vsual weapon Let your mouth neuer cease from praying insist in prayer and neuer desist from the same Alwayes lament and mourne arise to prayer in the night season watch and pray often Passe ouer the night in prayer and supplication applie your selfe to nighâ—ly watching Hauing shut your eies a little pray againe Frequent prayer doth repell the darts of the diuel frequent prayer doth make the weapons of the diuel to be little auaileable Prayer is the first help againsâ— the inuasions of temptations prayer doth subdue the assaults of our ghostly enemies it vanquisheth the diuells it ouercommeth the vncleane spirits By prayer the diuells are conquered the aduerse parties are put to flight Honest Virgin let your prayer be pure I admonish you most deare sister that you pray for goodmen that they may perseuere in goodnes I entreat you also to pray for bad men that they may be coÌ„uerted from their wickednes Pray for your frieÌ„ds pray likewise for your enemies Pray also for all the faithfull both liuing and dead Let your prayer be directed as incense in the sight of God Amen Of reading CHAPT L. BY prayer we are cleansed from our sinnes by reading we are taught how to behaue our selues in our actions Both of these are good at times conuenient But if we want time to practice both it is better to pray then to read for when we pray we talke with God when we read God talketh with vs. Most deare sister if you will at all times conuerse with God at all times either pray or read Reading of good bookes is verie profitable and expedient For by reading we learne what to doe of what to take heede whither to tend Wherevpon the Psalmist saith * Thy worde is a lampe to my feete and a light to my pathes Psal 118. By reading we grow to haue greater vnderstanding Reading doth instruct vs to prayer and action Reading doth enforme vs in the actiue and contemplatiue life Wherefore it is said in the Psalmes * Blessed is the man that shall meditate in the law of our Lord day and night Psal 1. Reading and prayer are the weapons by which the diuel is vanquished these are the instruments by which eternal happines is purchased By prayer and reading vices are destroyed and vertues are nowrished The handmaid of God ought alwayes to pray and read Wherevpon it is written in the Psalmes * Then I shall not be confounded when I shall looke throughly in all thy commaundements Psal 118. Wherefore deare sister in Christ giue yourselfe often to prayer perseuere in meditation of the holy scripture Let Gods law be your continual conuersation be perpetually perusing the same vse to read often let the reading of Gods diuine law be your daily meditation Reading deliuereth a man from errour and falshood and withdraweth him from the vanitie of the world By reading as I haue alreadie said your wit and vnderstaÌ„ding will be encreased For reading teacheth you what to doe it discerneth what you ought to eschew it sheweth whither you are to tend You profit much by reading if you put that which you read in execution Venerable sister almightie God vouchsafe to open your heart in his law and in his precepts Amen Of working CHAPT LI. THe Prophet Ieremie saith * Let vs lift vp our hearts with our hands to our Lord into the heauens Lament 3. He that prayeth and worketh lifteth vp his heart to God with his handes But he that prayeth and worketh not lifteth vp his heart to God and not his hands Contrariwise he that worketh and prayeth not lifteth vp his handes to God and not his heart And therefore venerable sister it is necessarie that we eleuate our heart to God by prayer and stretch forth our hands vnto him by manual labour Why Least we be reprehended for neglecting the commaundements of God whiles we seeke to obtaine saluation by onely prayer or by onely working Wherevpon the Apo â—le S. Paul pronounceth this precept to wit * That if any one will not worke neither let him eate 1. Thes 3. The handmaid of Christ ought at all times either to pâ—ay read or woâ—ke least perchance the spirit of fornication deceiue her mind being busied in nothing Carnal pleasure is subdued by labour Most deare sister deuide the day into three parts in the first pray in the second read in the third labour King Salomon by idlenes fell into many fornications and by the desire of fornication adored idolls Venerable siâ—ter these three things are verie necessarie for the obtaining of saluation to wit prayer reading and working By prayer we are purged by reading we are instructed by working we become blessed like as the holy Ghost saith in the Psalme * Because thou shalt
e holy Ghost which tou hing the mâ—ndes of the elect doth free them from all dulnes and cold and doâ—h â—ause them to become fâ—â—uent in the loue of God Let the Noâ—â—h winde therefore arise that iâ— leâ— the diuâ—l depart f om â—he Chuâ—ch or from euerie fait full sou e least he tempt more then is expedient and let the South wind come and blow through the garden of the bridegroome and let the aromatical spices thereof flow let the holy Ghost I meane come and infuse the fire of charitie into mens minds and free them from temptation and the frost of negligence Which whiles he doth doe the aromatical spices flow because the holy Ghost comming the heart which before was as it were nuÌ„med with cold doth stirre vp it selfe to produce vertues and as a garden bringeth forth flowers and after flowers fâ—uits that are fragrant and refreshing by which it feedeth aÌ„d refresheth it selfe and others by examples of pietie and deuotion A question Most deare brother I pray you tell me what thinke you is the best remedie against the temptations of my ghostly enemie The answere My beloued sister in Christ I know not a more soueraigne medicine against the temptations of the diuel or of sinne then that the more his temptations groâ— greater the more time you bestow in prayer If therefore the wicked and vncleane cogitations of this world trouble your heart and persuade you to any thing that is vnlawfull or vnmeete let them by pure prayers and sacred vigills be put to flight Present your selfe daily in time of prayer with all deuotioÌ„ before God almightie that you may escape the emminent temptation of the diuel with greater facilitie Know this venerable sister that we ought not onely to fight against the diuells temptations but also against the vices of our oâ—ne flesh Why because * the flesh lusteth against the spirit and the spirit against the flesh Gal. 5. And therefore we ought to pray with constancie and perseuerance vntill by Gods grace we be able to vanquish the suggestions of our carnal desires and the temptations of our ghostly enemies Frequent prayer doth extinguish our vnlawfull desires to euill frequent prayer doth subdue the darts of the diuel Prayer is the first fortresse against the assaults of temptations Wherefore most deare sister as I haue told you alreadie by pure prayers and sacred vigills you may easily sâ—bâ—ue the temptations of your ghostly aduersarie But if as yet you feele the vexations of the flesh if you are troubled with fleshly motions if the remembrance of dishonest pleasures doth prouoke your mind to any vnciuil thing if your flesh impugne you if lasciuâ—ousnes tempt you if lust allure you to sinne lay before you the remembrance of death set before you the future iudgement call to mind the future torments pâ—ace before you those perpetual punishments set before your eies those infernal flames that are eternal call to remembrance the most horrible paines of hell Let the memorie of the heat of hell fire extinguâ—sh in you the heat of vnlawfull desire Amen Of dreames CHAPT LXVIII MOst honest sister listen to what I shall say Oftentimes the diuellâ— occurring in the night season do by visions trouble the minds of men Oftentimes likewise assaulting them openly they whâ—p and lash them welâ— fauouredly Dreames are caused by diuerse meanes Some â—reames happen through repletion and ouer much fulnes others through exinanition or to much emptines which are things well knowne by experience some dreames likewise arise from our owne cogitations For oftentimes those things which we thinke vpon in the day time we dreame of in the night season Many dreames are caused through the illusion of vncleane spirits Salomon testifying the same who saith * Dreames haue made many to erre and they that hoped in them haue failed Eccli 34. Howbeit some visions come to passe by a iust meanes that is by the mysterie of diuine reuelation as in the old Testament we read of Ioseph the sonne of Iacob who by a dreame was declared to be preferred before his brethren Gen. 37. or aâ— wâ— reaâ— in the Gospel of Ioseph the spouse of the blessed Virgin Marie who by a dreame was aâ—monâ—shed to flee with the child into Aegypt Mat. 2. Sometimes likewise there happen permixt visions that is cogitations together with illusions as also cogitations together with reâ—elâ—tions according aâ— Daniel in his wordes to Nabuchodonosor doth testifie saying * Thou ô King beganst to â—hinke in thy bed what should be heereafter and he tâ—at reuealâ—th mysterie shewed thee what thingâ— are to come Dan. 2. Hâ—wbeit aâ—â—hough some dreames are true yet we ought not easily to giue credit â—nâ—o them because they proceede from diueâ—se imaginaâ—ions neither can we perfectly know from whence they come We ought not therefore to be ouer facil in beleâ—uing dreames least perchance Satan transforming himselfe into an angâ—l of light deceiue such as are ouer credulouâ— to listen to such fancies Sometimes the diuells deceiue certaine curious persons that are obseruers of dreames so craftely that some dreames come to passe euen as they say and therefore now and then they tell somethings true that they may deceiue in many But albeit dreames fall out as the diuells do fore-tell them yet we ought not to beleeue them least they proceed from an illusion according to the â—estimonie of the scripture saying * If they say vnto you and it falleth out so indeed do not beleeue it Deut. 13. Dreames are like to south saying and they that obserue them are friends and followers of such heathenish superstition No credit therefore ought to be giuen to dreame although they seeme to be true He that putteth his hope in dreames and diuination trusteth not in God and he is like to him that followeth the wind or seeketh to kerch a shadow Lying diuinations and deceitfull dreames are both vaine We ought not to giue credit to dreames least we be deceiued by them Let our hope be alwayes firme in God and let vs make no accompt of dreames for this is a thing verie laudable and well beseeming vs. Wherefore most deare sister I admonish you that you addict not your mind to dreames or diuinations but let your whole hope and confidence be setled in almightie God the creator of all things For if you obserue diuinations or dreames you will be deceiued ere you are awares During your whole life contemne diuinations and dreames and place your whole hope in the prouidence of God and all things will happen prosperously vnto you both in this and the next world Of the shortnes of our liues CHAPT LXIX MOst deare sister listeÌ„ to the wordes of Salomon * Whatsoeuer thy hand is able to doe worke it instantly for neither worke nor reason nor wisdome nor knowledge shall be in hell whether thou dost hasten Eccli 9. In this present life onely it is lawfull to doe good For in the life to come we expect no woâ—king but a reward
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
viper is slaine by his owne young-ones remaining as yet within him so our cogitations that are nowrished within vs are our destruction because they consume our soule with viper-like poison Wherefore deare sister in Christ I admonish you to keepe your heart with all diligence for that it is the original or source of our good or euill actions Wherevpon it is written * With all guard keepe thy heart because life pâ—ocedeth from it Prou. 4. Listen likewise most honest virgin I pray you what the bridegroome saith in the Canticles in coÌ„mendatioÌ„ of his spouse the Church * The haires of thy head are as the purple of a King tyed to conduite pipes The haires of the head of the Church are the cogitations of a sacred soule which are said to be like the purple of a King ioyned to the conduite pipes For purple is bound in bundles in conduite pipes vpon which when water is cast it runneth through the conduites to the garment which is aboue that the garment may be dyed and from thence it receiueth its name that being dyed with a purple colour it is called purple all which things do agree verie well to a sacred soule For the haires of the head are the cogitations of the mind which are bound in conduites because they are bound vp in the holy Scriptures least they should hang loose and so be lost Kepe your heart therfore venerable virgin from all contagion of sinne Let no vncleane cogitation enter into your mind let your mind be alwayes pure and cleane For God doth not onely examine the flesh but the mind God iudgeth the consciences of men God is also the iudge of our cogitations God iudgeth the soule that delighteth in euil things When any euil cogitation doth occurre consent not vnto it neither permit it to harbour in your heart At what howersoeuer an euil cogitation doth come expell the same Assoone as the scorpion doth appeare crush hâ—s head Crush the head of the scorpion that is of the euil cogitation There amend your fault where it is ingendered to wit in our heart expell the head of the euil cogitation from your heart There offend where you thinke that God is not For before God nothing is secret He seeth the things that are secret who hath made the things that are hidden and concealed Our Lord is euery where present The spirit of God filleth the whole world The maiestie of almightie God penetrateth all the elements there is no place without God Our Lord knoweth the cogitations of men Deare sister do you desire neuer to be sad or heauie Yes deare brother verie willingly Then liue vertuously For if you liue vertuously and well you will neuer be sorrowfull A mind that is secure easily endureth sorow A good mind is alwayes full of ioy For if you perseuere in vertue sorow will be farre from you If you perseuere in sanctitie sorow will not occurre vnto you If you liue vertuously and well you will feare neither deat not hell Howbeit the conscience of a sinner is alwayes troubled A man that is faultie is neuer free from vexation for that his owne guiltie conscience is a continual torment vnto him Venerable sister heare what our Lord saith of the woman to the serpent * Shee shal bruâ—se thy head in peeces Gen. 3. The head of the serpent is bruised in peeces when a fault is there amended where it did first arise Almightie God cleanse your heart from all euil contagion that you may be able to serue him without spot of sinne Amen Of silence CHAPT XXX THE Prophet I say saith * The seruice of iustice is silence and securitie for euer Isai 32. And againe King Dauid craueth in begging wise saying * Set ô Lord a watch to my mouth and a doore round about my lipps Psal 140. The holy Fathers obseruing silence with great diligence haue endeauoured to remaine in solitarines and to see how swoeet our Lord is And neglecting the cares of all earthly actions haue wholy addicted theÌ„selues to contemplation Most deare sister auoid dishonest speeches shunne vnciuel discourses A vaine discourse doth easily defile the mind and that is easily committed which is willingly heaâ—d Let nothing proceede out of your mouth at any time which may make you ashamed speake nothing at any time which is not conuenient Let nothinge proceede out of your lips which may offend the eares of the hearer flie filthines of speach wiâ—h all dil gence and care A vaine discourse doth demonstrate a vaine conscience the tongue doth shew the conscience a mans conscience is knowne by his tongue for according to his wordes without such he is thought to be within * For of the aboundance of the heart the mouth speaketh Mat. 12. Wherfore refraine your tongue froÌ„ idle speeches restraine your tongue from impertinent discourses Relate not filthy fables neither babble forth foolish wordes Idle talke will not escape iudgement * For euerie idle worde that men shall speake they shall render an account for it at the day of iudgement Mat. 12. Euerie mans wordes shall stand before him at the day of doome Let those thiÌ„gs which you speake be graue and tend to edification Let your discourse be void of blame Let not your tongue destroy you Let not your tongue coÌ„temne you Speake not that which may giue an aduantage to your adueâ—sarie let silence be sweete and pleasing vnto you Put a guard to your mouth Put a seale vpon your lipps Put a cloister of silence to your tongue Know at what time you are to speake Consider when you speake Speake at times conuenient and at times conuenient hold your peace Keepe silence vntill you are asked let some demaund open your mouth let your wordes be few be not ouer lauish in speaking Many wordes are not free from blame many wordes are not void of sinne A tatling virgin sheweth her selfe foolish a wise virgin vseth few wordes Wisdome maketh a short discourse to speake much is meere foolishnes Vse therefore a measure and meane in your speaking Venerable sister he vouchsafe to put a guard to your mouth who hath chosen you to be his spouse Amen Of lying CHAPT XXXI LYers cause by their lying that euen when they tell the truth no man doth beleeue them All kind of lying ought to be auoided with great carefulnes albeit there is a certaine sort of lying which is lesse grieuous as for example when we lie for the spiritual good or saluation of others But for that it is written * The mouth of him that lieth killeth the soule Wisd 1. perfect men do with great care auoid this kind of lying that they neither defend the vices of any one by their fallacie nor hurt their owne soule by seeking to doe good to an other mans bodie Howbeit we beleeue that this kind of lying is easily forgiuen Mo â— deare sister I admonish you to auoid all kind of lying with verie great carefulnes neiâ—her speake that which is false either by occasion
one coate least we should feare tribulation he for our sakes hath willingly endured the same and least death should seeme dread full vnto vs he hath voluntarily sustained death for vs. * All that is in the world is the concupiscence of the flesh and the concupâ—scence of the eies and the pride of life which is not of the father but is of the world And the world passeth and the concupiscence thereof 1. Io. 2. Wherefore deare sister let vs not loue those things which are in the world least we perish with the world Dauid was a King and albeit he did abound with siluer and gold and ruled with a strong hand according to the interpretation of his name ouer many people yet he thought humbly of himselfe and said * I am poore and in labours from my youth Psal 67. And againe I am needie and poore Psal 69 And in an other place * I am a stranger with thee and a pilgrime as all my fathers Psal 38. Venerable sister let not transitorie allurements or contentmens delight your mind let neither temporal commodities make you merrie nor earthly losses and crosses make you mourne For so it is written If riches abound set not your heart vpon them Those things which ye possesse with loue we loose with griefe Listen ô spouse of Christ what I say He to whome all things in heauen and earâ—h do offer their seru ce became poore for vâ— Why what was the cause That by his pouertie he might mâ—ke 〈◊〉 rich You therefoâ—â— honâ—st virgin walk in the way in which Christ Iesuâ— your bridâ—â—roome haâ—h gone bâ—fore you 〈◊〉 your heauenly captaine with vnwearied steps Doublesse if you shall ouertake him you shall raigne with him Venerable sister behold the virginitie and pouertie of the blessed virgin Marie who wa so rich in our Lord and Sauiour that shee deserued to be his mother a d yet withall was so destitute of all worldly wealth that shee had neither midwife nor handmaid to assist and attend vpon her at his birth shee was likewise so needie and poore that for want of better lodging in â—eed of a bed shee laid her child in a manger Luc. 2. Moreouer S. Ioseph to whome shee was espoused was also verie poore in so much that he got hi liuing by playing the carpenter In like sort we read of the holy Apostles that they serued God in hunger and thirst in fastings often â—n cold and nakednes 2. Cor. 11. O spouse of Christ you haue examples by which you may contemne earthly riches and couet heauenly happines * For they that will be made rich in this world fall into tempâ—ation and the snare of the diuel and many desires vnprofitable and hurtfull which drowne men into deâ—â—ruction and perdition 1. Tim. 6. They easily contemne earthly riches who perfectly hope for hâ—auâ—nly because voluntarie pouertie leadeth a man to eternal felicitâ—e We came not to religion that we might passe ouer our time therein in pleasures but that by watching praying fasting singing and fighting against our spiritual aduetsaries we might by Christs assistance attaine to that kingdome which is promised vs. For for â—his cause we come naked into this world and are presented naked to baptisme that being naked and without impediment we might arriue to heauen What an absurd and vnseemely thing is it and contrarie to reason that he that was borne naked and came into the world hauing iust nothing should desire to enter rich into heauen * It is easier for a camel to passe through the eie of a needle then for a rich man to enter into the kingdome of heauen Mat. 19. It is better to want then to superabound He is ouer couetous to whome God doth not suffise Deare siâ—â—er if for the loue of Christ we shall willingly in this world endure hunger and thirst and nakednes and other corporall affliction we shall reioyce with the same our Lord Iesus Christ in his heauenly kingdome Amen Of murmuring CHAPT XLVII THe lodging of our heart is sanctified by the grace of God and by the inhabitation of his holy spirit when there is charitie peace goodnes humâ—litie concord gentlene and other such vertues abiding in vs. These are our riches to wit good manner and vertu s. But if we begin to brawle murmure and contend among our selues we are presently depriued of all these spiritual graces Why Because vertues cannot remaine with vices * For a little leauen corrupteth the whole paste 1. Cor. 5. Euerie seruant of God ought seriously to consider how great an euil he doth incurre Iâ— for temporal things he murmure for by this meanes he that ought to be rich becommeth poore What are our riches certainely vertues We therefore loose our vertues if we murmure for meate or drinke or such like corporal commodities Murmuring is a grieuous sinne wherevpon S. Gregorie saith No man that murmureâ—h receiueth the kingdome of heauen no man can murmure that receiueth the same The heart of a foole is as the wheele of a carte carriyng hay murmuring aÌ„d making a scrikâ—ng noyse as it goeth on the way Many religious men and woemen behaue themselues after the same manner who are subiect to many carnal desires and neuer cease to murmure Wherefore venerable sister it is requisite that we follow the counsel of S. Paul saying * Neither do you murmure as certaine of them murmured to wit in the wildernes and perished by the destroyer 1. Cor. 10. It is a dangerous thing therefore for vs to murmure least perhaps we perish by the destroyer in tâ—e monasterie as they perished in the wildernes Let vs therefore keepe our tongues from murmuring least which God forbid as they perished in this world we perish in the world to come Let vs not muâ—mure least as they perished in this life we perish in the next Let vs beware of all murmuring least peraduenture we suffer that in our soules which they suffered in their bodies Againe the Apostle doth counsel vâ— saying * Neither let vs tempt Christ as certaine of them tempted and perished by serpents ibidem He tempteth Christ who murmureth for meate or drinke or apparaile as it is written of the same people * And they tempted God in their hearts so that they asked meates for their liues Psal 77. And againe * And they murmured in their tabernacles they heard not the voyce of our Lord. Psal 105. He tempteth Christ who in the monasterie murmureth by asking more then he doth neede He doeth against Christ who in the monasterie demandeth more then is requisite He sinneth against Christ who in the monasterie doth scandalize his superiours by importunatly vrging them for earthly and transitorie things And haue perished by serpents Why haue they perished by serpents vnlesse for that a serpent is full of poyson and euerie one that murmureth hath the poyson of the diuel an his tongue This the Apostle S. Iames doth auouch saying * The tongue is an vnquiet euil full of deadly poysoÌ„ Iam. 3.
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