appeased then he that is slowly angrie and slowly reconciled Most deare sister heare likewise S. Iames saying * Let euerie man be swift to heare â—ut slow to speake and slow to anger Ia. 1. Why for that the anger of man worketh not the iustice of God and so consequently without all doubt neither can the anger of a virgin worke the iustice of God A virgin which ought to be the temple of God muâ—â— not by any meanes be cholerick It beseemeth not Christs spouse to be angrie and furious A virgin which prepareth a habitatioÌ„ in her heart for Christ must by all meanes expell anger out of heâ— breaâ—â— A virgin which desiretâ— to arriue with Christ to the celestial bed chamber must by all meanes possible auoid anger Most louing sister if you chance to be angrie represse it with all celeritie if you chance to be angrie on a sodaine mitigate the same Temper your furie temper your indignation Restraine the motioÌ„ of your anger refraine the vehement passion of your choler If you cannot auoid or temper your anger as is fitting at least let not furie carrie you nor anger enflame you nor indignation traÌ„sport you beyoÌ„d the boundes of reason Let not the sunne goe downe vpon your anger Amen Of hatred CHAPT XXXVI HONEST virgin heare what I say Hatred separateth a man from the Kingdome of God Hatred withldraweth a man from heauen Hatred is neither abolished by passion nor purged by martyrdome nor washed away by effusion of blood * Whosoeuer hateth his brother is a murtherer 1. Io. 3. He that hateth his brother is in the darknes and walketh in the darknes and knoweth not whither he goeth because the darknes hath blinded his eies 1. Io. 2. He loueth not God that hateth man there is as great difference betweene anger and hatred as betweene a mote and a beame For hatred is an inueterate anger By anger the eie of the mind is troubled by hatred the eie of the heart is cleane put out and extinguished Most louing sister in Christ listen to what I speake If you chance to contristat your sister in any thing make her satisfaction If you offend against your sister doe penance before her If you scandalise any one of the hand-maides of God almightie beseech her to forgiue you Striue to be reconciled with all expâ—ditioÌ„ sleepe not vntill you haue made satisfaction rest not vntill you are returned into peace and vnion If your enemie fall reioyce not at his miserie least paraduenture the like misfortune happen to you least God turne his anger from him vpon you Delight to be grieued ouer him that is afflicted Condole other mâ—ns miseries be sorowfull for other meÌ„s calamities Lament with those that make â—â—mâ—ntation weepe with tâ—ose that mourne Venerable sister be not obdurate be not hard hearted Proceede not against him or her that hath offended you according to the â—ault â—ommitted for that you likewise must shortâ—y vndeâ—goe the seuere iudgement of God * Forgiuâ— and you shall be forgiuen Luc. 6. for you shall not obtaine remission vnles you grant pardon Expell hatred out of your heart Let not hatred remaine in your mind Venerable sister God giue you the loue of himselfe and of your neighbour â—â—en Of pride CHAPT XXXVII * PRide is the beginning of all sinne Eccle. 10. A proud man is hatefull both to God and men Pride and couetousnes are so linked togither as that the one cannot be without the other The diuel by pride and couetousnes said * I will ascend aboue the height of the cloudes Esai 14. Christ by humilitie said * My soule is humbled in the dust Psal 43. The diuel by pride and couetousnes said * I will be like to the highest Esai 14. Christ by humilitie was made obedient vnto his Father vnto death Phillip 2. Lastly the diuel by pride is cast headlong into hell but Christ by humilitie is eleuated into heauen What is euerie sinne but a contempt of God whereby we contemne his precepts Most deare sister beleeue me the watchings prayers fastings almesdeedes and labours of many yeares are esteemed nothing worth before God if their end be pride Wherefore venerable sister take heede of pride beware of being high minded Why Because pride hath deposed the Angells depressed the potent throwne downe the proud * God resisteth the proud and giueth grace to the humble Iam. 4. I likewise counsel you ô spouse of Christ that you more reioyce at the societie of the holy Angells and hand-maides of God then at the nobilitie of your kidred I beseech you most louing sister that you more reioyce at the company of your poore fellow-virgins then at the gentrie of your rich parents Why Be cause there is no acception of persons with God He that despiseth him that is in neede doth an iniurie to God He that contemneth the poore doth vpbraid his Creator Venerable sister God almightie giue you profound humilitie and true charitiè Amen Of boasting CHAP XXXVIII VVE ought to beware of boasting both in our wordes and actions Wherefore deare sister looke carefully to your selfe and arrogate nothâ—ng to your selfe of those things that are in you sauing your sinnes onely Beware of boasting flie the desire of vaine glorie seeke not to be great in the mouthes of men Ascribe nothing to your selfe vaunt not of your selfe presume nothing of your selâ—e do not proudly extoll your selfe attribute nothing to your selfe boast not of your good workes be not puffed vp with humane praise Contemne the prayses of men neuer seeke to know whether any do praise or discommend you Let not praise deceiue you nor dispraise dismay you He that affecteth not praise feeleth not reproach Those virgins that vaunt of th it merits before men haue not oyle in their vessells for that through the desire of vaine glorie they depriue themselues of that reward which they did merit from our Lord. Those that loue vaine glorie let them alwayes behold their owne basenes and lament to haue lost that good worke which they haue done for humane praise Wherevpon our Lord saith in the Gospel * I say to you they haue receiued their reward Mat. 6. Saincts by vaine glorie are made subiect to the diuells as we see in King Ezechias who for that he vaâ—negloriously manifested his riches to the Chaldeans heard presently by the Prophet that he should loose them 4. King 20. The Pharise likewise who came to the temple to pray lost the merits of his good workes by reason of his vaunthing and vaine glorie Luc. 18. Like as an Eagle descendeth from aloft allured thereunto through the greedines of her pray so a man descendeth from the height of vertue to vice through the desire of vaine glorie My deare sister in Christ place not your conscieÌ„ce in an other mans toÌ„gue Yea albeit an other mans tongue praise you and not your owne albeit an other mans mouth commend you and not your owne yet censure your selfe according to your owne examination
A RVLE OF GOOD LIFE Written by the mellifluous Doctor S. BERNARD Monke and Abbot of the holie Order of S. BENET especiallie for Virgins and other Religious woemen and may profitably be read likewise by all others that aspire to Christian perfection Faithfully translated into English by the R. Father Antonie Batt Monke of the holie Order afore-said of the Congregation of England Printed at Doway by LAVRENCE KELLAM 1633. To the Venerable Religious and deuout sister DAME FRANCIS GAWEN Of the holie Order of S. BENET and first Abbesse of the cloister of our Ladie of comfort in Cambray THE rule of our blessed Sauiour right religious and deuout spouse of Christ Iesus ordaineth that we giue not that which is holy to dogges nor cast pearles before swine Ma. 7. I persuade my selfe that I obserue this rule of our Lord by dedicating this holie Treatise this heauenly pearle this perfect Institution of a virginal life to one that is totallie dedicated to Christ as desiring to be not vnworthy of the name of his done his loue his spouse To such a soule ought such pearles to be addressed As for dogged hearts that teare in peeces those that endeauour to feed them with celestial documents or swinish soules who delight onely in the draught and durt of vanitie and vice I know full well that such lecture as this is will be vnsauerie and vnwelcome vnto theÌ„ and therefore my thoughts neuer directed it that way To you therefore religious and deuout Dame do I addresse it who by your owne practice both in your owne selfe and in the direction of other soules can best iudge of it and most contently sauour it Vouchsafe to receiue it as a remembrance of an old seruant and well-willer of your familie particularlie obliged to your worthy brother and by spiritual generatioÌ„ become now Your vnworthy but most louing brother in Christ Iesus Bro ANTONIE BATT AN EPIGRAMME IN Praise of the worke SAcred religion vertue sanctitie Obedience goodnes mercie chastitie Wisdome compassion charitie pure loue Thoughts most diuine which flowiÌ„g from aboue Enlighten the sad soule eternal rest These to the life you may find heere exprest Each chapter tenders to the willing eie Rules how to liue and liuing how to die T is not enough to know but there must be A reall practice faire concordancie Which to attaine these precepts so diuine The time the meanes and manner do define So rich a worke deserues a iust regard Where small imployments find a great reward Read then peruse obserue and vieu it well Enlightned grace disperseth cloudes of hell AN OTHER TO THE same effect IF you reflect on goodnes aÌ„d would be A blessed member of eternitie You first must seeke the way and trulie learne The meanes whereby you rightly may discerne Both good and ill which knowne t is then most fit You choose the better part and practice it To giue this worke perfectioÌ„ vieâ— this carde Which shewes the way the meanes and the rewarde The heart of man at large may plainely heere Behold the iustice of his hope aÌ„d feare The Characters deciphering good and bad Inuite the one the other do disuade In such a modest graue and winning way You cannot erre but in that glorious day Receiue the crowne which is prepar'd for those With Marie who the better part haue chose AN EPIGRAMME IN praise of Virginitie CHast pure vnspotted virgin beautie flies With sacred wings to the celestial skies Shee conquers nature maisters flesh and blood A worke of worth which rightly vnderstood Outvies the verie Angells since that they Haue no corporeal motiues which do sway And leade desire They without flesh surviue Which shee triumphaÌ„t doth from flesh deriue Her proper honour and the glorie winne To haue beene chast in spite of time and sinne Nature youth beautie heat of blood desire Fall all to short if treason thy conspire Shee like a marble rock doth firmely stand And makes her conquest famous hand to hand Victorious vertue doth more purely shine When earthly bodies equal those diuine THE TRANSLATOR TO the Virgin Reader YOu Virgin votresses whose chaster vowes No fond desire or vncleane thought allowes You that are seated on the glorious hill Whiles wedlock doth the lower valley fill To you S. Bernard doth this worke bequeath To make you fixe on heau'n and not beneath Let married wiues the earth replenish You Must make heau'n fuller t is a tribute due To that great King you serue Your actions be Fit Sacrifices for eternitie The partie-colourd lambes may well deserue The Virgin Queene the milke white Virgins serue Gard then your lampes prepare your selues to meet With oyle with incence and with odours sweet The louely bridegroome See the LaÌ„be attends To bid you well-come his deuoted friends Heere is a pretious Magasine then take T is his disire that wrote it for your sake Bro ANTONIE BATT LICENTIA ET APPROBATIO PRAESIDIS NOs Frater Sigebertus Bagshaw Congregationis Anglicanae Ordinis Sancti Benedicti Presbyter Monachus eiusdemque Congregationis Praeses generalis per praesentes facultatem concedimus typis mandandi dâ—uosum tractatum melliflui Doctoris Sancti Patris nostri Bernardi de modo bene viueudi à Reuerendo Patre Antonio Batt Secretario nostro in idioma Anglicum traductum In cuius rei fidem his subscripsimus sigillumque nostrum apposuimus die 6. Iunij anno Domini 1633. F. SIGIBERTVS BAGSHAW Praeses Generalis qui supra Locus * sigilli APPROBATIO ORDINARII LIbrum hunc de Modo bene viuendi qui inter deuota S. Bernardi opuscula sedem meruit Anglicè traductum per R. P. Antonium Batt Congregationis Anglicanae Benedictinae Monachum nihil continere fidei Catholicae aut bonis moribus repugnans sed nec de vlla circa fidem aliamque materiam controuersiâ tractare attestatus est mihi Eximius dominus R. admodum P. Leander à S. Martino eiusdem Congregationis monachus Prior Duacensis Quare sub eius data fide in lucem publicari poterit Actum Duaci die 17. Iunij 1633. MATHIAS NAVEVS S. Theologiae Doctor Canonicus Tornacensis ad S. Petrum Parochus librorum Censor A TABLE OF THE CHAPTERS OF THE TREATISE ENSVING OF faith Fol. 5. Of hope 8. Of the grace of God 10. Of the feare of God 19. Of charitie 31. Of the beginnings of such as are conuerted 40. Of conuersion 48 Of the contempt of the world 57. Of the habit or attire 64. Of compunction of heart 72 Of sadnes or heauines of heart 83 Of the loue of God 90 Of the loue of our neighbour 9â— Of compassion 106. Of mercie 110 Of the examples of the Saincts 112 Of contention 122 Of discipline 131 Of obedience 140 Of perseuerance 150 Of virginitie 162 Of chastitie 166 Of fornication 173 Of abstinence 184. Of drunkennes 192. Of sinne 198. Of the confession of our sinnes and of pâ—â— rce 204. Of communicating or coÌ„munion 221. Of our thoughts or cogitations 230.
Of silence 235. Of liyng 239. Of periurie 241. Of detraction 244. Of enuie 247. Of anger 249. Of hatred 251. Of pride 254. Of boasting 257. Of humilitie 262. Of patience 266. Of concorde 269. Of sufferance or forbearance 275. Of sicknes 280. Of auarice 289. Of inordinate affection desire 291. Of pouertie 294. Of murmuring 301. Of proprietie 309. Of prayer 315. Of reading 320. Of working 323. Of the psalmes and himnes 328. Of the actiue and contemplatiue life 340 Of curiositie 355. Of watchfulnes 359. Of wisdome or discretion 371. That a virgin ought to auoid the companie of lay woemen 379. That a virgin ought not to loue the companie of men 386. That a virgin ought to shunne the companie of young men 392. That a virgin ought not to conuerse with bad men 395. That a virgin ought not to receiue tokens or letters in secret 399. That a Virgin ought deuoutly to performe what shee hath promised to God 410. That a virgin ought alwayes to consider the reason why shee came to religion 415. That a virgin ought not to seeke to please men by the beautie of her cōtenance 419. That a Virgin ought not to laugh immoderately 426. That a Virgin ought not to desire to gad abroad and see cities 434 Of temptation 441. Of dreames 452. Of the shortnes of our liues 456. Of death 464. Of iudgement 469. Of exhortation 475. Of obsecration 477. The end of the Table A RVLE OF GOOD LIFE VVritten by the mellifluous Doctour S. Bernard Monke and Abbot of the holie Order of S. Bennet especially for Virgins and other Religious vvoemen and may profitabe read likewise by all others that aspire to Christian perfection The Preface of the Author to the Treatise following MOST deare sister in Christ you haue entreated me a long time that I would write some thing for you which might animate you in the way of perfection But for that according to the old prouerbe it is pride to vndertake to teach any one that is better then our selues I haue thought my selfe vnworthy to take so great a matter in hand and therfore I haue long deferred to doe that which you haue demaunded But because you haue againe and againe entreated me I haue on the other side called to mind the sentence of our Lord saying * Wosoeuer will force thee one mile goe with him other twaine and to euerie one that asketh thee giue L V C. 6. Being thus on euerie side anxious at length compelled by your charitie and assisted by your prayers I haue gathered together certaine crummes from vnder the table of the Fathers and albeit not so well as I ought yet as well as I haue beene able which in this booke I represēt vnto you Now therefore most deare sister accept this little Treatise and place it as a mirrour before your eies and be alwaies looking vpon it as vpō à looking glasse For Gods precepts are as it were looking glasses in which our soules ought to be alwayes looking to mark the spots of their impuritie whatsoeuer they be because no man is altogither cleane from the filth of iniquitie by thē likewise they do amend the faults of their cogitations and adorne their bright countenance as it were by beholding their owne image because whiles they applie themselues to our Lords precepts with their whole attentiō they doubtlesse know by them what is pleasing or displeasing in themselues to their celestial bridegroome Wherefore I admonish you venerable sister to read this booke with a willing mind yea to read it ouer againe and againe and thereby you shall know how to loue God your neighbour how to despise all earthly and trāsitorie thing◠how to couet those that are heauenly and celestial how to endure patiently for the loue of Christ all wordly prosperitie and to despise aduersitie how to render or giue thankes to God when you are sick and how to behaue your selfe humbly in time of health how finally you are to comport yourselfe that in prosperitie you be not proud not in aduersitie dismaid My beloued sister in Christ let your wisdome peruse this booke with due care and diligence and daily lament my faults and offenses That albeit I am vnworthy to obtaine forgiuenes yet by your holy prayers I may merit pardon of my sinnes Almightie God keepe and preserue you venerable sister from all euill and bring you with all those that serue him in your companie to life eternall Amen Of faith CHAPTER I. OVR Lord saieth in the Ghospel * All things are possible to him that beleeueth MARC 9. No man can attaine to eternall blisse but by faith Howbeit he is blessed that rightly beleeueth and by rightly beleeuing liueth well and by liuing well obserueth the right faith Wherevpon blessed Isidorus saieth Without faith no man can please God Faith is not ēforced out of any one by violence but persuaded by reason and examples For they from whome it is violently exacted cannot perseuere in it As for examples sake a young tree if the top thereof be violently bowed downe assoone as it is let goe returneth forthwith into his former place againe * Faith vvithout workes is dead Iā 2. and he flatereth himselfe of onely faith to little purpose that is not adorned with good workes He that carrieth his Crosse must die to the world for to carrie the crosse is to mortifie himselfe To carrie the crosse not to die is but a point of hypocrisie * Whosoeuer shall not stagger in his heart but beleeue that watsoeuer he saieth shall be done it shall be done vnto him LVC. 11. * He that beleeueth in the sonne of God hath life euerlasting but he that is incredulous to the Sonne shall not see life but the wrath of God remaineth vpon him IO. 8. * Euen as the bodie without the spirit is dead so also faith without workes is dead Iam. 2. Most deare sister great doubtlesse is the dignitie of faith howbeit without charitie it is nothing worth Wherefore venerable sister preserue in you the right faith hold the true faith keepe the vnspotted faith let the right faith remaine in you let the faith of an vncorrupt confession be in you Speake nothing rashly of Christ thinke or imagine nothing of God that is wicked or lewd least you offend his loue Be vpright in faith haue a holy conuersation in a right faith and denie not God by your workes on whome you call by your faith Euill mixt with good doth defile many things One thing that is bad doth corrupt many that are good Being perfect in faith offend not in your actions Defile not your faith by liuing amisse Corrupt not the integritie of your faith by your bad manners Mingle not vice with vertue adioyne not euill to good Louing sister God preserue you in health Amen Of hope CHAP. II. * OVR Lord saith in the Ghospell Haue confidence feare lye not MATH 14. * Hope that is seene is not hope for that which a man seeth
wherefore doth he hope it But if we hope for that which we se not we expect by patience ROM 8. Wherevpon Salomon saieth * The expectation of the iust is ioy but the hope of the impious shall perish PROV 10. Therefore most deare sister do you likewise expect our Lord and depart from euill and he will exalt you in the day of his visitation that is at the day of your death or at the day of doome They that cease not to commit sinne do expect Gods mercie in vaine which they might expect well if they would depart from euill Wherevpon blessed Isidorus saith We ought to feare least through the hope which God promiseth vs we persist in doing amisse Neither must we againe despaire of Gods mercie and compassion for that he doth strictly restraine vs froÌ„ sinne but which is better let vs eschew both these dangers by shunning sinne by Gods pittie hoping for pardon For euerie iust man laboureth betweene hope and feare for that one while hope maketh him ioyful an otherwhile the horrour of hell maketh him fearefull For he that despaireth of the pardon of his sinne doth more condemne himselfe by despaire then by the euill he hath done Wherefore beloued sister let your hope be firme in Christ Iesus your bridegrome because mercie shall compasse hose about that hope in our Lord. Psal 10. * Hope firmelie in our Lord and doe good inhabit the earth and in his heauenly kingdome you shall be fed with his riches psalm 26. Venerable sister lay aside iniustice and hope in Gods mercie compassion cast aside iniquitie and hope for saluation Amend your selfe and hope in Gods mercie Expell from you wickednes and hope for forgiuenes Correct your life and hope for life euerlasting to which he vouchsafe to bring you who hath chosen you before the world began Amen Of the grace of God CHAP. III. THE Apostle S. Paul saieth * Where sinne abounded grace did more abound that as sinne reigned to death death so also grace may reigne by iustice to life euerlasting Rom. 5. * For the stipends of sinne are death but the grace of God life euerlisting Rom. 6. * But to euerie one of vs is giuen grace according to the measure of the donation of Christ Ephes. 4. Most deare sister according as S. Isidorus saith MaÌ„s going forward is the guift of God If therefore we goe forward by the guift of God it is requisit that in respect of our good workes we praise not our selues but God neither can any one be amended of himselfe but of God Man hath no good thing that is properly his owne whose way is not his owne according as the Prophet doth affirme who saith * I know Lord that mans way is not his owne neither is it in à man to walke and to direct his stepps IERE 10. VVhen he receiueth any guift let him seeke no more then what he receiueth least whiles he assaieth to get away the office of an other member he loose that which he merited before For he disturbeth the whole order of the bodie who being not content with his owne office seeketh to get â—â—at which belongeth vnto an other In the diuision of guifts men receiue diuerse guifts of God Neither are all guifts granted vnto one man but for humilities sake God hath ordained this order that one may haue that whereby he may be admired in an other For the vision of Ezechiel chap. 3. concerning the winges of liuing creatures striking one against an other doth signifie the vertues of holy men prouoking one an other by mutual affection and instructing one an other by successiue examples Moreouer honest virgin I would not haue you ignoraÌ„t that without the afore going accompanying and assisting grace of God we can doe no good The grace of God doth preuent vs that we may desire good is doth accompany vs that we may begin good it doth cooperate with vs that we may performe good From God therefore is giuen vs a good will a beginning and performance From God are giuen vs vertues but vices and sinnes do arise from our selues Charitie modestie and chastitie are giuen vs from God but pride auarice and couetousnes are from our selues Without God we can doe no good but by Gods grace we can doe maÌ„y good things Without the grace of God we are slow dull and tepid to doe any thing that is good but by Gods grace we become gratefull and carefull and deuout in good workes Without God we are readie presently to commit sinne but by the grace of God we are freed from the same Without God we affect earthly and traÌ„sitorie things more then is fitting but by the grace of God we despise whatsoeuer is in this world and desire heauen We are excluded our of paradise for the sinne of the first man but by the grace of God we hope to attaine thither againe By the sinne of the first man we descend into hell but by the grace of God we hope to ascend into heauen For if we be potent rich or wise we ought to ascribe it wholy to Gods grace Yea I would haue you know most reuerend sister that all good things which we haue in this world we haue by the grace of God For all euills or miseries happen vnto vs for our sinnes howbeit God by his holy mercie and grace giueth vs good things Crosses and calamities befall vs for our sinnes but our prosperitie proceedeth from Gods grace Aduersities befall vs for our iniquities but by Gods grace all things necessarie are bestowed vpon vs and for our vices aduersities do befall vs. Wherefore ô spouse of Christ it is verie requisite that we continually call to mind with all thankfullnes of heart the benefits which we haue receiued from God Wherevpon the Church in the Canticles speaketh of Christ her bridegroome saying * We will reioyce and be glad in thee mindfull of thy breastes aboue wine the righteous loue thee Cant. I. As if-shee should say Being mindfull of thy grace mercie and benefits they loue thee that is they loue thee that are right of heart They are right of heart who attribute nothing to their owne merits in respect of their iustice or holines but ascribe all to the guift of thy grace Being mindful of thy grace by which they are saued they loue thee Honest virgin be allwayes mindfull that whatsoeuer good is in you is from the grace of God Heare S. Paul the Apostle speaking of himselfe * By the grace of God I am that which I am 1. Cor. 15. so you likewise most deare sister by the grace of God are that which you are For your contempt of the world your forsaking the house of your father your vouchsafing to be the handmaid of God your determinate resolutioÌ„ to serue God in religion and lastly your solemne vow or Profession to liue amongst Gods handmaids all these benefits haue hapned vnto you by meanes of God grace For in that you are a Virgin and
prudent and wise it doth not procede from your selfe but from Gods grace A question Tell me I pray you deare brother what meaneth that which we read in holy Write that no man is good iust or holy sauing God onely The answere Deare sister euen as it is written so it is truly God onely is good iust and holy because he is good by himselfe but men are good not by themselues but by God and therefore God onely is good because he is good by himself Howbeit men are good iust and holy not by themselues but by the grace of God almightie Which thiÌ„g the bridegroome of the Church Christ Iesus doth verie well signifie in the Canticles saying * I am the flower of the field and the lilly of the valley Cant. 2. for that I spread abroad the sweet sauour of my vertue throughout whole world I saith he am the flower of the Field the lilie of the valley that is I am the holines goodnes and iustice of those who with humilitie trust in me Because none of them can he holy good or iust without me euen as I haue said in the Gospel * Because without me you caÌ„ doe nothing Io. 15. I am the Flower of the Field and lilie of the valley Cant. 2. For like as a Field is adorned and beautified with flowers so the whole world is adorned and beautified with the Faith knowledge of Christ I am the Flower of the Field and lilie of the valley because I do giue my grace to those men more amplie who trust not in their owne goodnes nor in their owne merits but in me I admonish you therefore deare sister to the end you attribute nothing to your owne merits or presuÌ„e nothiÌ„g of your selfe Place nothiÌ„g in your owne vertue trust not in your owne forces put no confidence in your owne boldnes Ascribe all thiÌ„gs to Gods diuine guift and grace Giue God thankes in all your doings Giue God thaÌ„kes in all your actions Giue God thankes in your whole conuersation Let your confidence be continually in Christ who hath created you of nothing Of the feare of God CHAP. IV. 1. MOst deare sister heare what I say consider what I counsel you listen to what I speake * Feare God aboue all things and obserue his coÌ„maundements Eccle. 12. because * the eies of our Lord are towards them that feare him Eccles 15 * and in them that hope vpon his mercie Psal 146. Salomon also saith * Feare God and depart from euill Prou. 3. * He that feareth our Lord neglecteth nothing Eccl. 7. And in an other place * The feare of our Lord is glorie gloriatioÌ„ and ioy a crowne of exultation The feare of our Lord shall delight the heart and shall giue ioy glaâ—nes in length of dayes Eccli 1. For he that is without feare shall not be able to be iustified The feare of our Lord is wisdome and discipline 2. Be not incredulous to the feare of our Lord and come not to him with a double heart Ye that feare our Lord expect his mercie and decâ—â—ne nor from him least you fall Ye that feare our Lord hope in him mercie shall come to you for your delectation Ye that feare our Lord beleeue him and your reward shall not be voide Ye that feare our Lord loue him and your hearts shal be illuminated They that feare our Lord will not be incredulous to his words they that loue him will keepe his way They that feare our Lord will seeke after the things that are pleasing to him and they that loue him shall be filled with his law They that feare our Lord will prepare their hearts and in his sight will sanctifie their soules They that feare our Lord will keepe his commaundements and will haue patience euen vntill his visitation * The eies of our Lord are towards them that fâ—are him and he knoweth all their workes Eccles 15. The consummation of the feare of God is wisdome and vnderstanding Eccl. 21. To him that feareth our Lord euills shall not â—appen but in temptation God will keepe him and deliuer him from euills Eccl. 33. * The spirit of them that feare God is soughâ— and at his sight shall be blessed Eccles 34. The feare of our Lord is as a Paradise of blessing and a glorie shall couer the same Eccles 40. Blessed is the man to whome is giuen to haue the feare of God Ec. 25. The feare of God is the beginning of his loue O deare sister nothing doth so keepe vs free from sinne as the feare of hell and the loue of God To feare God is to commit no sinne and to omit no good that is to be done * The feare of our Lord is a fountaine of life Prou. 14. * With him that feareth our Lord it shall be well in the later end and in the day of his death he shall be blessed Eccli 1. Venerable sister it is good for vs to feare God because the feare of our Lord expelleth sinne The feare of our Lord doth alwayes amend The feare of our Lord doth represse vice The feare of our Lord doth make a maÌ„ carefull and sollicitous but where there is not feare there is perdition of soule Where there is not feare there is dissolution of life where there is not feare there is abouÌ„dance of sinnes Therefore honest virgin let feare hope alwayes be in your heart let feare confidence be ioyntly in your Let hope and feare perseuere equally in you So hope in Gods mercie that you feare his iustice Howbeit most louing sister in Christ I would haue you to know that there are foure feares to wit humane seruile initial and chast Humane feare as Cassiadorus saith is when we feare to suffer corporal dangers or to loose our earthly substance for which we offend This wordly feare is naught and in the first degree is forsaken with the world and by our Lord is for bidden in the Gospel saying * Feare ye not them that kill the bodie c. Mat. 10. The second feare is seruile as S. Augustine saith Through the feare of hell a man departeth from sinne and all the good workes which he doeth he doeth not for the loue of God but for the feare of hell He feareth as a seruant who doeth the good which he doeth not for feare of loosing the good which he â—oueth not but for feare of suffering the euill which he feareth He feareth not to loose the embracements of his most beautifull bridegroome but least he be throwne downe leadlong into the paines of eternal perdition Of this seruile feare S. Paul saieth * You haue not receiued the spirit of seruitude againe in feare but you haue receiued the spirit of adoption of sonnes Rom. 8. that is a filial spirit This seruile feare is good and profitable allbeit vnsufficient and vnperfect by which the custome of iustice doth encrease by little and little When a man beginneth to beleeue the day of iudgement he
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
but it is giueÌ„ to those that perseuer to the end according as it is written * He that shall perseuer to the end he shall be saued Mat. 10. For then our conuersion is pleasing to God when we bring that good which we do begin to its desired end For so it is written * Woe be to them that haue lost patience Eccles 2. that is haue not finished the good worke which they did enterprize There are many men who of meere deuotion are conuerted to God There are many likewise who are conuerted to God being constrayned through affliction who would neuer haue beene coÌ„uerted through deuotion as the Psalmist doth verie well say * In bit and bridle binde fast their cheekes that approch not to thee Psal 31. Let euerie one that is conuerted begin from the bewayling of his sinnes and so let him passe to the desire of eternal happines Most deare sister we ought first to wash away with teares the euills which we haue committed that afterward we may contemplate that which we seeke with the cleare eie sight of our mind to the eÌ„d that the mist of sinne being wiped away by our weeping we may with the cleane eies of our heart behold the bright things of heauen It is expedient for euerie one that is newly conuerted tâ—at after feare he arise to God as a sonne least he alwayes remaine confounded vnder feare as a seruant Such as are newly conuerted ought to be comforted and encouraged with gentle speaches least if they begin to be exasperated they returne terrified to their former offences For he that doth not instruct and chastise a Nouice with lenitie sweetnes knoweth rather how to exasperate then to correct what is amisse First a Nouice is to be corrected and chastâ—sed from doing amisse and afterwards from thinking amisse Euerie new conuersion hath some thing of the old man remaining Wherefore no vertue ought to be done openly in the sight of men vntill the old conuersation be wholy rooted out of the mind Euerie one doth then feele himselfe most troubled and tempted when he commeth first to the seruice of God So the people of Israel were oppressed by the Egyptians with a more heauie burden when the knowledge of God was by Moyses manifested vnto them Exod. 1. 2. For vices haue peace in a man before his conuersion but when they are expelled they arise more greiuously against him Many after their conuersion are troubled with vnchast motions which notwithstanding they endure not to their damnation but to their trial and probation to wit that they may alwayes haue an enemie to resist to keepe them doing yet so as that they consent not to his suggestion Aremisse or slack conuersion doth bring many into their former errours and resolue them into their wonted negligeÌ„ce He that is tepid in his conuersion doth not see that idle wordes vaine cogitations are hurtfull but assoone as his mind doth awake from slouth he immediatly feareth those things which earst he esteemed little as the mortal enemies of his soule Slouthfulnes and fraud are to be feared in euerie worke of God We doe God wrong when we praise not God but our selues by the good deede which we haue done We commit slouthfulnes when we doe those things carelesly which belong to Gods seruice Euerie worldly art or Science hath quick and nimble artisans and such as practice the same with diligence Why What is the reason Because they haue the reward of their worke present before them But the art of diuine feare hath maÌ„y tepid folowers frozeÌ„ as it were to death with the cold of lasines And this doth happen for that the guerdon of their labour is not giuen in this present life but in the life to come Those that are newly conuerted to God ought not to be employed in external cares of the world For if they be entangled with them they presently as young trees newly planted and not hauing as yet taken roote are shaken to and fro and begin to wither neither is mutatioÌ„ or chaÌ„ge of place alwayes good for the soules of those that are newly conuerted Howbeit it hapneth oftentimes to some that the place of their abode being changed the affection of their mind is likewise altered For it is conuenieÌ„t that euerie one should depart euen corporally from that place where he remeÌ„breth that he hath beene subiect to vice Venerable sister heare what I say many are conuerted to God not so much with their mind as with their bodie which I caÌ„not speake without great griefe and groning they weare the habit of religion but waÌ„t a religious miÌ„d meaniÌ„g Many come to the Monasterie not so much for the saluation of their soule as for the necessitie of their bodie who worship not God but their bellie of whome the Apostle doth say * Whose God is their bellie Phillip 3. Their intention is not that they may syncerely serue God but that they may eate and drinke their fill and be well clothed and that it may goe well with them in this world And for that they loue things transitorie and earthly they loose those that are heauenly And according to the saying of our Lord * TheÌ„ they receiue their reward in this world Mat. 6. Wherefore deare sister we must be carefull least we loue transitorie and earthly things more then is needfull for this reason the Psalmist doth admonish vs saying * If riches abound set not your heart vpon them Psal 41 True it is we are to vse earthly things according as necessitie doth require but heauenly things are those which we ought chiefly to desire We ought to spend our goods temporal and tend to those especially that are eternal For that multitude of sweetnes is exceeding great and full of admiration which God hath hidden for them that loue him Of which it is written * That neither eie hath seene not eare hath heard neither hath it ascended into the heart of man what things God hath prepared for theÌ„ that loue him 1. Cor. 2. Wherevpon the Prophet saith * I shal be filled when thy glorie shall appeare Ps 16. Wherefore most amiable sister in Christ 〈◊〉 that fulnes be our happines Amen Of Conuersion CHAP. VII Our lord saieth in the Gospell * If any maÌ„ will come after me let him denie himselfe and take vp his crosse and follow me Mat. 16. But what is it for a man to denie himselfe vnlesse to renounce his owne pleasures To the end that he that was proud become humble and he that was angrie become gentle and he that was luxurious become chast and he that was a drunkard become sober and he that was couetous become liberal For if any one doth so renounce all things which he doth possesse as that he doth not likewise renounce his bad customes maÌ„ners he is not Christs disciple He that doth renounce his bad customes and manners doth denie himselfe Those things which the louers of the world do seeke as
delightfull the seruants of God do shunne as hurtfull The seruants of God are more delighted in aduersities then in worldlie prosperities Most deare sister those things that are in the world are contrarie to the seruants of God to the end that when they feele these thingâ— contrarie vnto them they should heartily sigh after the kingdome of heauen He is ordinarily gratious in the sight of God that is contemptible in the eie of the world For it cannot be but that those things are beloued of God which are odious to the world Holy men are pilgrims strangers in the world wherevpon Peter was reprehended for that he desired to haue a tabernacle made on the mountaine because Saincts haue no tabernacle in this world for whome there is prepared a countrie and house in heauen Venerable sister all things temporall do drie and wither away like hearbs parched with the sunne and therefore the seruants of God do contemne and dispise these transitorie things in hope of those eternal which are alwayes flowrishing and greene and not without iust reason for that they see no stabilitie in them Holy men who perfectly contemne the world do so die to this world that they are delighted to liue onely to God And by how much the more they withdraw themselues from the conuersation of earthly things by so much the more they contemplate with the eies of their mind the presence of God the assembly of his holy Angells For albeit God doth protect the life of his elect in the middest of carnal men yet it is rarely seene that a man liuing amidst the pleasures of the world is free from sinne He will not be alwayes secure who is next doore to danger Deare sister it is good that a man be corporally remoued from the world but it is much more laudable and profitable that he be withdrawen from the world in will He therefore is perfect who in bodie and mind is sequestred from the world Wherevpon blessed Iob saith * Thâ—â—â—lde asse contemneth the multitude oâ—â—e citie Iob. 39. And the seruant of Gâ—â—co contemneth humane companie They that peâ—fectly despise the world desire the aduersities of this life and contemne prosperitie and so by contemning this life temporal they find that which is eternal For that mind is farre from God to whome this miserable life seemeth sweete For it knoweth not what heauenly thing it ought to couet or what earthly thing it ought to contemne For as it is written * He that addeth knowledge addeth also labour Eccles. 1. By how much the more a man is able to know what heauenly things are to be desired by so much the more he ought to grieue at the earthly and transitorie â—hings with which he is entangled The seruant of God that busieth himselfe in the temporal good of his kinred separateâ—h himselfe from the loue of God Wherefore a religious man ought so to doe good to his parents and kinsfolk that by doing them a carnal courtesie or good turne he decline not from his spiritual good worke or vertuous resolution My deare sister in Christ heare what S. Isidorus saith Many Chanons MoÌ„kes NuÌ„es are eÌ„taÌ„gled with earthly cares phâ—ensies brawles businesses through loue to their parents and for their â—emporal good loose their owne soule Howbeit an ordinate discretion is to be vsed thaâ— what we mercifully bestow vpon strangers we denie not to our parents For it is fitting that we giue to our parents what we piously bestow vpoÌ„ straÌ„gers For that is carnally imparted to our parents which is religiously giuen to strangers Hâ—nest sister we ought not to hate our parents but their impediments which lead vs aside from our good purposes By the kine of the Philisteans whicâ— carried the arke of our Lord into the Land of Israel 1. King 6. We figuratiuely vnderstand those who for the loue of God haue left the world For like as the Philisteans yoked the kine to the waine and shut vp their calues at home and laid the arke of the testament of our Lord vpon the waine so the yoke of Christ which is sweete and light is laid vpon the necks of Gods seruants And like as the kine did bellow through the loue of their calues yet weÌ„t not aside either to the right haÌ„d or to the left but weÌ„t forward in the right way vntill they came to Bethsames which is in the entrance of the land of Israel so Gods seruants ought to goe foreward in the right way neither ought they for the loue of their parents to decline to the right hand or to the left from their good workes or purposes but to keepe in the right way to Bethsames that is vntill they attaine to the entrance of celestial happines And like as â—he kine went on bellowing for their calues so Gods seruants ought to bellow or grone for their parents that is they oughâ— to pray for them that God will assist them with his grace and deliuer them from euill and confirme them in goodnes Most louing sister in Christ we ought not as I haue said alreadie to â—ate our parents but to loue theâ— But if as S. Augustine saieth they hinder vs in the way of perfectâ—oÌ„ we are not bound so much as to burie thâ—m You deare sister haue gone with Abraham forth of your countrie and out of your kinâ—ed and out of your fathers house Gen. 12. and haue come into the Land which God â—ath shewed you tâ—at is into a Monasterie Werefore I pray tâ—at you may perseuere by liuing vertuously therein that after your bodily death you may rest in the bosome of Abraham that is in the kindome of heauen You beloued sister haue gone with Lot out of Sodome Gen. 19. that is out of a secular life and conuersation and therefore I admonâ—sh you not to looke back with hâ—s wife least which God forbid you be made an example to all men for your bad life Yea rather I entreat you that with Lot you saue your selfe in the mountaine that s in the Monaâ—â—erie and be an example to others of sanctitie You most vertuous Virgin haue with Iosuè issued forth of Aegypt thâ—t is out of the world and do remaine with him in the desert â—hat is in thâ— monasterie in which God doth raine downe manna vnto you that is he giueth you the bread of his heauenly word Wherefore most louing sister in Christ I admoinsh you that you perseuere in the monasterie as you haue begun that by watching praying singing and couragiously fighting against the diuel all your enemies being foyled and all the delightes of the world being subdued you may with the same Iosuè attaine to the Land of promise that is to the countrie of celestial happines and there deserue to see the face of that neuer wearied sunne of iustice Amen Of the contempt of the vvorld CHAPT VIII MOST deare sister listen what our Lord Iesus Christ saieth in the Gospel * Fuetie one that hath left house or
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
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
are heauie comport your selfe in that manner towards others as you would they should towards you in the like case That which you would not willingly endure doe not to an other least the like happen to you Be as fauourable in other mens offences as in your owne and consider not your selfe and others after a different fashion If your enemie fall do not reioyce or grow proud at his ruine neither take dilight at the newes of his death least peraduenture some mishap befall you for the same Triumph not at the fall of your aduersarie least perchance God turne his wrath vpon you Forsome miserie or other will befall him sodainely that reioyceth at the fall of his enemie Let humane affection therefore moue you to pittie those that are wretched let the sorow of compassion make you compassionate of such as are in need let the loue of commiseration make you to feele the afflictioÌ„s of your friend If your enemie hunger giue him meate if he thirst giue him drinke Despise not the poore contemne not the needie disdaine not such as orphants or fatherlesse let no man depart from you contristated or discontent at your harsh carriage Visit the sick coÌ„fort the weake-minded that you may deserue to be comforted by our Lord in eternal beatitude Amen Of mercie Capt. XV. MOst deare sister heare our Lord Iesus Christ saying in the Gospel * Blessed are the mercifull for they shall obtaine mercie Mat. 5. And againe * Be ye therefore mercifull as also your father is mercifull Luc. 6. And the Apostle S. Paul * Be gentle one to an other pardoning one an other as also God in Christ hath pardoned you Ephes 5. And in an other place * Piety is profitable to all things 1. Tim. 4. Salomon also saieth * To doe mercie and iudgement doth more please our Lord then victimes Prou. 21. Mercie maketh place for euerie one according to the merit of his workes * Mans compassion is touching his neighbour but the mercie of our Lord is vpon all flesh Eccli 18. He that doeth mercie offereth a sacrifice pleasing to God almightie Gods mercie taketh his name from taking pittie of other mens miserie He that is not mercifull towards an other will not be able to find mercie at the hands of his Creator Beloued Sister let mercie and truth goe befote you Neuer forsake mercie You will doe good to your soule if you be mercifull He that is mercifull to an other shall obtaine mercie of our Lord. Venerable sister whatsoeuer God hath giuen you be readie to bestow in workes of mercie Shew mercie without murmuring Such will be your worke as is your intention Where there is no good will there is no mercie That good which you doe doe for mercie not for vaine glorie Doe nothing for prayse but for an eternal recompence Doe nothing for any temporal respect but for an euerlasting reward Doe nothing for fame but for life euerlasting To which almightie God vouchsafe to bring you most reuerend sister Amen Of the examples of the Sainctes CHAPT XVI THe examples of holy men are exceeding profitable to stirre vs vp to amendement of our liues to egge vs vs foreward in the way of perfection Most deare sister the falls and vprising of holy men are written for this cause that we poore wretches should not despaire through the multitude of our sinnes but should be animated to rise againe by penance after our fall that no man should despaire of Gods goodnes after sinne when he seeth that euen Saincts themselues after their fall haue risen againe For this cause God haâ—h proposed the vertues of the Saincts for our example and instruction that by following their foote-stepâ— we may attaine to the kingdome of heauen or if we will not follow or imitate them in well doing we may be inexcusable in paine The Saincts of God aslong as they liued in this world ceased not to be feruent in good workes to wit in fasting in watching in almes deedes in chastitie in continencie in long an imitie in patience in sweetnes in prayers in persecutions in beneuolence in hunger and thirst in cold and nakednes and in many labours for the loue of Christ The Saincts of God despised this present world that they might obtaine that kingdome which shall endure world without end they receiued not heere the promises or earthly and transitorie riches which lead such as abuse them to eternal perdition but abandoning this countrie with their whole intention they lifted vp their eies to the heauenly Hierusalem The Saincts of God eschewed sinne in thought word and deede in their sight in their hearing in their nod or becking in their eies in their hands and in their feete in chiding brawling and dissention in vaine glorie pride and boasting in couetousnes in gluttonie in drowsines in fornication and in drunkennes Preseruing their bodies and soules they fasted two manner of wayes to wit from vice and sinfull actions Abstinence from meate is good but abstinence from vice is much better Wherevpon the Church saith of her members that is of the aforsaid holy Fathers * My hands hane distilled myrrhe Cant. 5. What do we vnderstand by the hands but the actions of the Saincts and what is ment by myrrhe but the mortification of the flesh and of vices The hands of the Church are holy men doing good workes of whome shee saith * They haue wrought iustice Heb. 11. The haÌ„ds of the Church therefore do distill the myrrhe of good workes because they shew vnto vs the examples of vertuous actions and declare vnto vs how we ought to mortifie the vices of our flesh Wherevpon one of them said * If you liue according to the flesh you shall die Rom. 8. And againe * Mortifie your members that are vpon the earth Colos 3. And againe the Church saith * My fingers are full of most approued myrrhe Cant. 5. Then verily our myrrhe is most approued when our flesh is perfectly mortified and our vices and sinnes are vtterly extinguished Wherefore beloued sister in Christ if we desire to obtaine the company of the Saincts it is necessarie that we follow their examples If we sinne and doe amisse we haue now no excuse Why For that the law of God doth admonish vs daily that we liue vertuously and the examples of the holy Fathers do continually inuite vs to doe good workes And if now and then we follow the example of wickedmen and sinners why do we not follow the examples of the holy Fathers And if we are apt to imitate the wicked in wickednes why are we slow to imitate the good in goodnes Wherefore venerable sister let vs be seech God that those vertues which he hath prepared for his Saincts for their crowne may not turne to our torment and damnation but to our greater good and saluation Doubtlesse we beleeue that if we follow the examples of holy men we shall after this life raigne with them in heauen The more we read the liues of
the holy Fathers the more blame worthy we are if we refuse to follow their exaÌ„ples Now ô vertuous virgin I beseech almightie God that he will bestow vpon you those vertues of the holy Fathers to wit the humilitie of Christ the deuotion of Peter the charitie of Iohn the obedience of Abraham the patience of Isaac the long sufferance of Iacob the chastitie of Ioseph the meeknes of Moyses the constancie of Iosuè the benignitie of Samuel the mercie of Dauid the abstinence oâ— Daniel and the other worthy workes of the ancient Saincts that after this mortal life you may be able to attaine to their companie Consider daily ô virgin of Christ with what moderation with what intention or with what compunction these holy meÌ„ haue pleased God Wherevpon in the person of Christ in the Canticles of canticles it is said to the Church * How beautifull are thy paces in shooes ô Princes daughter Cant. 7. Christ by the power of his god-head is Prince of all things created and therefore the holy Church is called the daughter of the Prince because by the pteaching of Christ shee is regenerated into a new life Now what are the shooes of the Church but the examples of the holy Fathers by which we are fenced in the way of this world that with these shooes we may passe through all tribulations We deare sister in Christ do likewise spiritually fence our feete with shooes when we take example of well liuing from the holy Fathers that like them we may vanguish worldly temptations Againe in the same Canticles the bridegroome of the Church Christ Iesus speaketh saying * I came downe into the garden of Nutts to see the fruits of the vales and to looke if the vineyards had flowrished and the Pomegranats budded Cant. 6. The vineyards flowrish when in the Church children are newly generated in the faith and are prepared to a holy conuersation as it were to the soliditie of good workes The Pomegranats do budde when perfect men by the examples of their good workes do edifie their neighboures and in newnes of holy conuersation do renew them by their preaching and vertuous examples Wherefore I admonish you spiritual friend in Christ that in your whole life and conuersation you giue good example to all men Venerable sister I desire that by liuing vertuously you shine to all the handmaides of God that are with you in the Monasterie because as S. Gregorie saith They that hide their good life from others are kindled in themselues but are not an example of light vnto others but they that giue light and vertuous example vnto others by their good life and doctrine are as burning lampes for that they shew vnto others the way of saluation Wherevpon our Lord saith * Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Mat. 5. for that all glorie is to be giuen to God alone Howbeit I admonish you ô virgin of Christ that your actions be so done in publick as that your intentioÌ„ remaâ—ne in priuate Wherefore most louing sister in Christ as I haue alreaâ—â—e said in all your action and in your whole conuersation imitate the Saincts of God emulate their vertues set their sacred examples before your eies and by imitating them coÌ„sider what they haue done Set before you the examples of holy men let their examples inuite you to regular discipline Consider their vertue that you may doe your dutie consider their vertue that you likewise may liue vertuously let not your life scandalize their doctrine liue so vpright in religioÌ„ that euerie one may speake in your commendation Carrie your selâ—e so vprightly thar euerie one may speake well of you haue a care of your good name and credit haue a care that your good name and fame be not obscured or touched with any bad rumour or report Amen Of contention CHAPT XVII The Apostle S. Paul saith * Whereas there is among you emulation and contention are you not carnal and walke according to man 1. Cor 5. And Salomon saith * Among the proud there are alwayes brawles Prou. 13. * An euill maÌ„ alwayes seeketh brawles an euill Angell is sent aganist him Pro 17. He that walketh by dangerous places quickly falleth so he that daily contendeth with his neighboures quickly falleth into scandal Meeke men do alwayes detest contentions they that daily contend and brawle are loued but of a few Peace and concord are pleasing to euerie one aÌ„d therefore necessarie for all men Most deare sister heare S. Augustine saying O how irreprehensible might we be in our life and conuersation if we were so carefull to amend our owne imperfections as we are to carpe at those of other men Howbeit if we well consider our selues we shall find many things amisse This I would haue you know that there is nothiÌ„g more vnseemly then contentions among religious men who by concord and loue ought to shine in the world like the starres in heauen Contentions are wont to haue their original and of spring from enuie and detraction But if detraction and debates be in the Cloister where is regular taciturnitie were is the sanctitie of religion where is the silence of the order where is the good obseruance of the monasterie where is the bond of charitie where is the place of vnitie where is the concord of fraternitie where is sociable loue and amitie Ah alas Regular taciturnitie perisheth the sanctitie of religion vanisheth the silence of the order faileth the good obseruance of the monasterie runneth to ruine the charitie of fraternitie commeth to nothing If they which ought to liue in peace begin to contend brawle and detract one an other where is that sweete life that quiet life that peaceable life that modest life that chast life that contemplatiue life that Angelical life that ougt to be in a clayster Certainely perfect peace cannot he there where a detractiÌ„g tongue doth rule and domineere where brawlings and contentions do raigne there cannot be perfect religion Haue a care therefore deare sister least by dissentions and contentions you loose your labour Haue a care least you loose your time by detractioÌ„s and brawling Looke to your selfe with all diligence least by scolding and contentions you loose the celestial promises Haue a care least by idle wordeâ— and speeches you loose eternal happines Wherefore bridle your tongue and so you will become religious for if you bridle it not you will soone become otherwise But if perchance you do not beleeue me heare the Apostle S. Iamès Saying * If any man thinke himselfe to be religious not brideling his tongue but seducing his heart this mans religion is vaine Iam. 1. the tongue is a little member in the bodie of man howbeit if it be not gouerned warily it defileth and corrupteth the whole bodie For like as a little leauen corrupteth the whole paste and as a smal sparkle of fire burneth a great forest so the
flamed vp in theit sinagogue the flame burnt the sinners ibidem also king Ozias when through pride disobedience and stubbornes he had taken the censar in his hand to burne incense and ment contrarie to the law of God to offer sacrifice was stroken with a leaprosie by almightie God and receiued the print of his pride in his fore-head Paral. 26. King Saule in like sort for that he was disobedient loâ—â— his kingdome and fell into the hands of his enimies Likewise the Prophet Ionas through disobedience fled froÌ„ the face of God amighty being sent to preach in Niniuè And for this his fact a fish swallowed him and carried him into the bottome of the sea Ion. 1. Wherefore we ouht to beware least through â—isobedieÌ„ce we presume to arise against our Prelates so our Lord punish vs for resisting those that are his vice gerents Venerable sister almightie Goâ— for our good hath placed Prelates in his Church that they may prouide for vs that they may render an accompt to God for vs and may keepe vs from doing amisse Whereupon the Apostle S. Paul saieth * Obey your Prelates and be subiect to them for they watch as being to render an accompt for your soules Heb. 13. Prelates ought to keepe and gouerne our Lords flock with great sollicitude and watchfulnes of wâ—ome it is written in the Canticles * Behold thâ—ee-score valiants oâ— the most valiant of Israel compasse the little bed of Salomon all holding swordes and most cunning to battles euerie mans sworde vpon his thigh for feares by night Cant. 3. Our Sauiour Christ is the true Salomon for that he is truly peaceable because he hath made peace betweene God and man The little bed of Salomon is the congregation of the faithfull in which God doth dwell and repose Three-score valiants compasse the little bed of Salomon to wit Prelates or superiours who by defending chastising rebuking correcting and admonishing do enuiron and keepe the Church of God from enimies visible and inuisible Who in this respect are called valiant for that the Prelates of the Church ought to be perfect in the obseruance of Gods commaundements all holding swordes that is the spiritual worde for that by their preaching they ought to represse the vices of their subiects They are most cunning to battles because it is necessarie that they know how to fight against their ghostly aduersarie Euerie mans sworde vpon his thigh The Prelates of our holy mother the Church hold their swordes vpon their thigh for that they ought first to cut off vice in themselues and then in their subiects And all this they doe in respect of feares by night that is in respect of the secret snares of the wicked spirits who during the night of this world do especially lie in waite to entrap holy Prelates that they being deceiued they may foule and defile King Salomons bed that is the congregation of the seruants of God Most deare sister I haue told you this for this cause that you may know how humbly and deuoutly we ought to obey our Prelates or Superiours Obedience alone is the vertue which doth engraffe other vertues into our mind and doth keepe them being engraffed whereof Salomon saith Obedience is better then victimes because by victimes the flesh of an other is killed but by obedience our owne will is bound and sacrificed Wherevpon it is truly said that * an obedient man speaketh victories Prou. 21. because he that for the loue of God humbly obeyeth an other mans voyce doth in his heart conquer himselfe Adam fell into hell for that he was disobedient but Christ ascended into heauen because he obeyed God the Father euen vnto death Like as by the disobedience of Adam many became sinners so by the obedience of Christ many became righteous And as by the sinne of Adam all men are condemned to death so by the iustice of Christ all men are iustified vnto life And againe As the disobedience of our first parents begot death so the obedience of Christ begot life Therefore deare sister if for the loue of Christ you will be obedient to your Prelates and superiours you shall raigne with Christ in eternal happines Haue a care at no time to speake amisse of your mother that is of your Abbesse or Prioresse Neuer shew yourselfe rebellious to your Prelates contradict your superiours in no case Contrariwise comport your selfe with reuerence towards all that are of better knowledge and better life then your selfe Reuerence euerie man according to the merit of his sanctitie Giue greater reuerence to those of greater degree Honour euerie man according to his dignitie Behaue not your selfe towards your superiours as if you were their equal obey your Seniors and humbly accomplish their will Yeild to the authoritie of your elders and be readie to serue your seniours Be obedient to all in things that are good and laudable O spouse of Christ obey men in that manner as that you offend not your Creatour Neuer be obedient in things that are euill Obey not him that euilly commaundeth any thing being bid to commit sinne consent not to the same Obey not in euill to any power or superiour although neuer so many paines punishments or torments be inflicted vpon you for your labour It is better to suffer death then to coÌ„mit deadly sinne It is better to be strangled then eternally damned Neither is he free from fault who consented that euill might be committed Wherefore venerable sister be obedient euen vnto death and God will giue you a crowne of life Amen Of perseuerance CHAPT XX. MOst deare sister listen to S. Hierome saying We do not so much consider the entrance or first beginnings of Christians as the end and perseuerance The Apo le S. Paul began amisse but ended well contrariwise Iudas Ischarioth began well but ended ill The beginning of Iudas was commendable but his end was damnable Wherevpon S. Gregorie saith The vertue or perfection of a good worke is perseuerance Our good workes are to litle purpose if they be left before the end of our liues S. Isidorus likewise saith to the same effect God doth not iudge a man according to his life past but according to his end For euerie one at the day of his death shall be iustified or condemned Whereupon it is written * If the tree shall fall to the south or to the North in what place soeuer it shall fall there shall it be Eccl. 11. S. Marie Magdalen deserued before all others to see our Sauiour first after his resurrection for that shee perseuered constant in seeking hâ—m For which cause it is likewise said in the Canticles * In my little bed in the nights I haue sought him whome my soule loueth Cant. 3. Wherefore I admonish you honest virgin that you seeke the same Iesus Christ you bridegroome in your bed I meane in rest of mind and quietnes of contemplation In the nights seeke him that is in this life sigh after him and desire
him that you may perfectly find him heereafter and see him raigning in the glorie of his Father Seeke him without intermission by liuing vertuously that you may merit to see him in eternal felicitie I desire you ô spouse of Christ that you will say with the Prophet Dauid * My soule hath thirsted after the strong liuing when shall I come and appeare before the face of God Psal 41 Verily your soule doth thirst after God if shee loue him aboue all things Verily your soule doth thirst after God if for his sake shee despise all earthly things Verily your soule doth thirst after God if shee couet to see him raygning in celestial happines The same Prophet doth likewise admonish vs saying * Seeke ye our Lord and be confirmed seeke his face alwayes Psal 104. that is in prosperitie and aduersitie in pouertie and plentie in sicknes and in health in youth and in old age We ought to seeke God with our whole mind and intention that we may deserue from him to be confirmed in holy conuersation and may merit to find and see him in his heauenly kingdome Let vs cleanse our selues from all impuritie of flesh and spirit because none shall be able to be eleuated to heauen at the day of doome but those that are chast of bodie neither shal any be able to see the glorie of Gods diuine maiestie but those that are cleane of heart Beleeue me deare sister the kingdome of heauen will not be giuen to such as are idle and gad vp downe but to such as seeke aske and knock for the same For so our Lord saith * Aske and it shall be giuen to you seeke and you shall finde knock and it shall be opened to you Mat. 7. The entrance therefore of the kingdome of heauen is to be asked by praying it is to be sought by liuing vertuously it is to be knocked at by perserering in the seruice of God almightie It is not enough to begin good actions but we must likewise striue to perseuere in them all the dayes of our life * For it is better not to know the way of iustice then after the knowledge to turne back 2. Pet. 2. Wherevpon our Lord saith in the Gospel * No man putting his hand to the plough and looking back is apt for the kingdome of God Luc. 9. Therefore venerable sister it is requisite that by the desire of eternal beatitude we knock daily at the eares of almightie God and do not desist from those good workes which we haue begun vntill he opening we deserue to be freed from the prison of this mortalitie and attaine to the gate of our heauenly countrie Amiable sister in Christ it is good to perseuere in Gods seruice because they that leaue the Monasterie and returne to the world become more black then coales Why Because by tepiditie of mind they are dead and extinguished from the fire of the charitie of God Wherevpon S. Isidorus saith They that through the desire of the world returne from a good life to a bad are darkned and through the blacknes of sinne defiled and obscured and estraÌ„ged from the light of the brightnes of God They that runne out of a Monasterie to the world are separated from the societie of Angells and associated to the diuells They that leaue religion and descend to a secular course of life are separated from the societie of God and made slaues vnder the dominion of the diuel Most louing sister in Christ consider what you haue done Daily call to mind from whence to what and wherefore you are come You for Gods sake haue forsaken and despised all things transitorie and for the loue of him haue made choise of a Monasterie You haue bought the kingdome of heauen and giuen your selfe for the purchase of the same Endeauour therefore with great care and solicitude that you loose not that kingdome which you haue purchased but striue perpetually to possesse that which you haue so much wished and desired Haue a care least you loose that kingdome of inestimable price for which you haue giuen your selfe Heare what the Apostle S. Paul doth say * He that striueth for the maisterie is not crowned vnlesse he striue lawfully He striueth lawfully that perseuereth in the seruice of God withoâ—t dissimulation or hypocrisie He serueth God in that manner as is fitting who accomplisheth that good worke which he hath begun He employeth himselfe in good workes like a good Christian who accomplisheth those things which he hath well begun Wherevpon our holy mother the Church saith of her members in the Canticles * The beames of our houses are of Cedar our afters of cypresse trees Cant. 1. The houses of the Church are the assemblies of the faithfull seruing God and perseuering in those things which appertaine to Gods seruice The Cedar therefore and Cypresse are trees of an vncorruptible nature and signifie Gods Saincts who burne with an vnfailing and vnfading desire of their Creatour and perseuere in good workes to the verie end of their liues Wherefore venerable sistet be you also a cypresse tree in the house of God and perseuere in good life to the verie end Be you likewise a Cedat in Gods house by giuing good examples and the sweet sauour of a vertuous conuersation to your companions PrudeÌ„t virgin I haue said this in this regard that with your whole mind you despise the loue of the world I haue said this in this respect that you neuer forsake a religions life and seeke after a recular I haue said this to this end that you neuer desire to forsake your monasterie and as a dogge returning to his vomit to returne to worldly vanitie I admonish you to perseuere all the dayes of your life in religion and neuer desire to returne to the world againe I adminish you to loue your monasterie with your whole heart and esteeme the world as base in comparison of it I admonish you to remaine all the dayes of your life in the house of God aÌ„d neuer to seeke to returne againe to the world Why Because a monasticall life is addicted to contemplation a worldly life is laboursome and troublesome a monastical life is holy a secular life is full of sinne and iniquitie a monastical life is spiritual a recular life is carnal a monastical life is heauenly a secular life is earthly a monastical life is free from earthly affaires a secular life is full of troubles and cares a monastical life is full of amitie and affection a secular life is full of strife and contention a monastical life is free from cares a secular life is full of iarres a monastical life is peaceable and quiet a secular life is full of discord and debate a monastical life is chast and cleane a secular life is vnchast and defiled with sinne a monastical life is vertuous a secular life is vertuous a monastical life is full of vertues a secular life is full of vices a monastical life is full
of Sanctitie a secular life is full of iniquitie Reuerend sister you haue heard the commodities that are in a monasterie you haue heard the euills that are in the world you haue heard the vertues of a monasterie you haue heard the vices of the world you haue heard the saluation of a monasterie you haue heard the perdition of the world you haue heard life you haue heard death Now therfor behold good and euill in your sight or presence behold perdition and saluation of soule set before your eies Behold life and death before you * Behold fire and water stretch forth your haÌ„d and choose which you please Eccli 1. Behold the way of heauen and the way of hell Behold the way which leadeth to life and the way which leadeth to death walke in which you will Onely this I desire that you will choose the better Deare brother I will accept your counsell and will choose the better way It is good for me to follow good counsel and aduice and to walke with Gods assistaÌ„ce in the way that leadeth to eternal happines Honest virgin for that you choose the â—etter way I cannot choose but render â—hankes vnto God almightie Forsake â—ot therefore the good way which you â—aue alreadie begun to walke in Keepe â—his good resolution which you haue now made all the dayes of your life then your worke will be perfect if it perseuere to the verie end Saluation is promised to such as are perseuerant the reward is bestowed vpon such as continue constant he is not good that doeth good but he that doeth it to the verie end If therefore you perseuere in good workes to the verie end of your life you shall be saued CHAPT XXI Of virginitie * THe wise virgins did take oyle in their vessells with their lampes Mat. 25. Most deare sister heare what I say Those that are virgins in mind and bodie are not foolish but wise and are able to goe forth to meete the bridegroome because they haue oyle in their vessells that is chaâ—titie in their mindes But those that are virgins in bodie and not in mind are not wise but foolish neither are they able to goe forth to meete the bridegroome because they haue not oyle in their vessells that is they haue not chastitie in their mindes So saith blessed Isidorus Shee that is a Virgin in bodie and not in mind shall haue no reward at the day of iudgemeÌ„t And our Lord in the Gospel saith of foolish virgins * Amen I say to you I know you not Mat. 25. For this cause I admonish you deare sister that you be a virgin in mind and bodie that after this life ended you may deserue to be placed by your heauenly bridegroome Christ Iesus in the bed chamber of eternal beatitude Virginitie is not commaunded but counselled for that it is a thing so superexcellent Virginitie is a double good for that in this life it is void of solicitude and shall receiue the reward of chastitie in the next world Doubtlesse such as remaine chast and virgins shall in heauen be equall to the holy Angells The felicitie of virgins shall be greater in eternal happines then that of others aâ— the Prophet Isay beareth witnes who saith * Thus saith our Lord to Eunuches I will giue vnto them in my house and within my walls a place and a name better theÌ„ sonnes and daughters an euerlasting name will I giue them which shall not perish Isay 56. All sinne by penance receiueth pardon but virginitie if it be destained can by no meanes be repaired for albeit any one may by penance receiue pardon yet he can neuer recouer his former incorruption Venerable sister virginitie of flesh is worth nothing where integritie of mind is wanting Virgins glorying of their merits are compared to hypocrites who outwardly desire the glorie of their good actions which they ought to haue inwardly in their consciences For this is that which is said in the Gospel * that the virgins had not oyle in their vessells Mat. 25. that is did not reserue the testimonie of their good workes in their consciences to wit to glorie in the face in the sight of men not in the heart in the sight of God S. Augustine of such virgins writeth thus Virginitie of flesh nothing helpeth where anger of mind inhabiteth There is great difference betweene the puritie of a virginal soule polluted with no contagion of sinne and that soule that hath beene subiect to the lust of many men Venerable sister listen to S. Hierome saying To haue virginal flesh auaileth nothing if any one marrie in mind To keepe corporal virginitie likewise is altogither fruitlesse if we refraine not our eies from concupisceÌ„ce Virginitie in bodie will nothing profit if charitie or humilitie depart from the heart Wherefore honest sister in Christ I admonish you that you remaine a virgin in mind and bodie I admonish you likewise that you take with you the oyle of good works and with them adorne your lampe and light it with sacred vertues that when a clamour shall be made Behold the bridegroome commeth goe ye forth to meete him you may be able to meete Christ Iesus your celestial bridegroome and be placed by him in the blessed bed-chamber of heauen Of chastitie CHAPT XXII MOst deare sister I entreat you that with all deuotion you will listen to the wordes of my admonition The number of thirtie is the first degree and signifieth marriage The number of sixtie is the second degree and signifieth the continencie or chastitie of widowes The number of an huÌ„dred is the third degree which is assigned to virgins for the crowne of virginitie S. Isiâ—orus saith Some liuiÌ„g lasciuiouâ—ly in their youth will become continent in their old age and will then obserue chastitie when luxurie scorneth to acknowledge them as his seruants Such haue no reward for that they haue not felt any laborious fight But they shall haue glorie that haue fought couragiously For the fruit of chastitie is sweetnes Chastitie is the vnbleamished beautie of the Saincts Chastitie is the securitie of the mind and the health of the bodie Luxurie doth weaken the bodie and causeth a man to become old and decrepit on a soudaine Long chastitie is reputed for virginitie And therefore venerable sister the beautie of chastitie ought to be loued Those that are continent and liue chastly prepare in themselues a dwelling place for God almightie Werevpon the Apostle doth affirme that those that liue chastly are the temple of God and that the holy Ghost dwelleth in them 1. Cor. 3. Continencie maketh a man most neere to God There God dwelleth where continency remaineth Chastitie linketh a man to heauen Chastitie conducted a man to a kingdome The kingdome of heauen is promised to such as liue chastly Such as liue chastly shall haue an inheritance in heauen Coniugal chastitie is good vidual continencie is better but virginal integritie is best of all A humble widow is better then a proud
expell a man out of Paradise Drunkennes doth cast a man downe headlong into hell Noe with drinking wine was made drunke and vncouered his priuities which he had keept couered before by the space of sixe hundred yeares Gen. 9. Lot also being drunke with wine lay with hiâ— owne daughters and perceiued not his sinne for that he was depriued of his senses Genes 19. Consider therefore deare sister how much drunkennes is to be detested and auoided of all the seruants of God A Question Louing brother is it a sinne to drinke wine The Answere Venerable sister it is not a sinne to drinke wine temperately that is with sobrietie For so the Apoâ—tle S. Paul saith to Timothy his disciple * Vse a little wine for thy stomacke and thy often infirmities 1. Tim. 5. Listen likewise what Salomon saith * Wine drunken moderately is the ioy of the soule and the heart Eccli 31. Wine immoderately drunken is poyson Wine without moderation ouerthroweth the vnderstanding troubleth the mind stirreth vp lust encreaseth and nourisheth the same For God hath giuen vs wine to recreate our hearts not that we should be drunke therewith Wherefore honest virgin let vs drinke not as much as our sensualitie doth desire but as much as necessitie doth require Let vs take heede least we consume that in the vice of gluttonie which God hath giuen vs as a medecine for our bodie Let vs take heede least we turne that to the vse of vice which God hath giuen vs for the health of our bodies Let vs take heede least we change the medicine of our flesh into the vice of drunkennes Many by wine are made captiue to the diuel neither is drunkennes any thing els but a most manifest diuel You therefore deare sister in Christ drinke wine moderately and it will giue ioy to your mind health to your bodie Drinke wine soberly without excesse and it will take from you lasines and slouthfulnes and make you solicitous and deuout in Gods seruice Why Because wine temperately drunken doth stire vp a man to prayer and make him well disposed in the seruice of his Creator Wherefore deare sister if you shall heare me as your brother and accomplish all these things as I haue said you shall by so doing shew your selfe wise and discreete Of Sinne. CHAPT XXVI MOst deare sister listen to our Lord saying in the Gospel * Euerie one that committeth sinne is the seruant of sinne Io. 8. Sinne is committed two wayes to wit either through the loue of desire or dread of feare when a man will either haue that which he doth desire or when he dreadeth to incurre the euill which he doth feare Sinne is committed fower wayes in heart and as many wayes in worke Sinne is committed in the heart by diuellish suggestion by fleshly temptation by consent of the mind and by the defence of pride It is also committed in worke some times secretly some times openly some times through custome some times through despaire By these wayes then we offend in heart and commit sinne in worke Sinne is committed by three meanes to wit by ig orance by humane frailtie or weakenes and by industrie that is of set purpose By ignorance Eue sinned in Paradise as the Apostle saith * Adam was not seduced but the woman being seduced was in preuarication 1. Tim. 2. Adam therfore sinned by industrie or of set purpose but Eue by ignorance And he that is deceiued sinneth by ignorance but he that consenteth by humane frailtie or weakenes Peter sinned when he denied Christ for feare of a maid It is worse to sinne throuh humane weakenes then through ignorance And a great deale worse then either of these to sinne by industrie or of set purpose He likewise that sinneth publickly offendeth more greiuously then he that sinneth secretly He committeth a double sinne that sinneth in publicke for that he both sinneth and sheweth others how to doe the like It is a certaine part of iustice for a man to acknowledge his sinne and to be inwardly ashamed of the same It is better and more laudable to abstaine from committing euill for the loue of God then for feare of hell It is better likewise not to sinne then to amend the same Euerie one that sinneth is proud for by doing things prohibited he contemneth the commaundements of God Heare therefore most deare sister what I say heare what I admonish by one euill many good things perish Keepe your soule from sinne He that offendeth in one thing is made guiltie of all Iam. 2. By one sinne many good workes are lost Incline not your heart to that where in your bodie is delighted Permit not your soule to be in the power of your flesh neither consent to carnal delights Venerable sister * if you liue according to the flesh you shall die Rom. 8. Wherefore cleanse your conscience from all sinne let your mind be pure let your bodie be likewise purged from all miquitie and free from all impuritie Let no spot of sinne remaine in your heart The bodie cannot be defiled vnlesse the mind be first corrupted Iâ— the soule fall the bodie is immediatly bent to euill The soule goeth before the flesh The soule marcheth fore moâ—â— in the committing of euerie fault the bodie can doe nothing but what the foule will haue it Cleanse therefore your heart from vice and your flesh will not doe amisse A question Louing brother I pray you tell me whether the soule oâ— a sinner be black and deformed or the soule of a iust man faire and well fauoured The Answere Deare sister in Christ there are three things in this world more black and deformed then any thing that can be imagined to wit the soule of a sinner perseuering in sinne which is more black then any crow or rauen the diuells which snatch her away at the day of her departure and hell into which shee is cast there is nothing more foule black or deformed in this world then these three recited Againe there are three things then which there are none better to with the soule of a iust man perseuering in good workes which is beautifull as the sunne the holy Angells which receiue her on the day of her death and paradise in which shee is placed among all creatures there are none more beautifull or better then these The holy Angells do present the soule of a â—ust man before God saying Behold him ô Lord whome tâ—ou hast chosen and taken he shall alwayeâ— dwell in thy courtes Moâ—t amiable sister in Christ if you cleanse your conscience from all sinne and perseuere in Gods seruice as you haue promised at your entrance in to religion you shall without all doubt reioyce in the heauenly bride-chamber with Christ Iesus your bridegroome Amen Of the confession of sinnes and penance CHAPT XXVII THen a maÌ„ beginneth to be iust when he beginneth to accuse himselfe of his sinnes Wherevpon it is written * The iust is first accuser of himselfe Pr. 18. Howbeit
great a sacrament For he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe to wit the cause of his damnation Wherevpon blessed Isidorus likewise saith They that liue lewdly in the Church and cease not to communicate thinking that by this communion they may be cleansed from their sinnes let such men know tâ—at this doth nothing helpe to their cleaÌ„sing according as the Prophet testifieth saying * What is it that my beloued hath in my house done much wickednes shall the holy flesh take away froÌ„ thee thy malices Ier. 11. He therefore that will receiue â—he bodie of Christ must first endeauour to remaine in the faith and loue of Christ Hence it is that our Lord saith in the Gospell * He that eateth my flesh and drinketh my blood abideth in me and I in him Io. 6. As if he should say He remaineth in me who fullfilleth my will by liuing vertuously For otherwise vnlesse he first remaine in me by faith and good works and I in him he cannot eate my flesh nor drinke my blood What is it then which men eate Behold all do often receiue the sacrament of the altar yet one doth spiritually eate the flesh of Christ and drinke his blood and an other not but onely the sacrament that is Christs bodie vnder the sacrament and not the substance of the sacrament This Sacrament is called the proper bodie of Câ—rist borne of the Virgâ—n but the spiritual substance is the flesh of Christ A good man therefore receiueth the sacrament and the substance of the sacrament but a bad man for that he eareth vnworthily eateth and drinketh as the Apostle saith 1. Cor. 11. iudgement to himselfe not prouing himselfe first nor discerning the bodie of our Lord What then doth the sinner eate and what doth he drinke Certaynely not the flesh and blood spiritually to his saluation but iudgement to his damnation although hâ— seeme with the reâ— to receiue the sacrament of the altar One therfore receiueth the bodie of our Lord to hiâ— saluation an other to his damnation He that with Iudas the traytor receiueth the bodie of our Lord with Iudas is condeÌ„ned he that with Peter and the rest of the faithfull receiueth the same deuoutly faithfully is doubtles with Peter and thâ— rest of the Apostles sanctified in Christs bodie Liâ—â—en therefore ô spouâ—e of Crhist to the wordes of S. Augustine He that with a câ— ast bodie and cleane heart with a pure conscience and deuout mind doth approach to this communion of the altar shall arriue to that altar which is Christ in heauen before the eies of God by a happie transmigration Amiable sister in Christ hearken I pray you to the wisdome of the serpent The serpent when he meaneth to goe to drinke before he commeth to the fountaine vomitteth vp all his poyson Do you therefore most deare sister imitate the serpent in this point that before you come to the fountaine that is to the communion of the bodie and blood of our Lord Iesus Christ you vomit vp out of your heart all poyson to wit hatred anger malice enuie euill will and peruerse cogitations Forgiue also all your fellowes and all your neighbours in whatsoeuer they haue offended that your offences may be â—â—kewise forgiuen you by God euen as our Lord himselfe saith * Forgiue and you shall be forgiuen Luc. 6. If therefore you shall doe all these things as I haue said you may approach to the liuing fountaine that is to Christ who is the fountaine of all good things Furthermore he saith of himselfe * I am the liuing bread which came downe from heauen Io. 6. Of this bread Dauid saith in the Psalmes * Man did eate the bread of Angells Psal 77. for otherwise that bread albeit it came from heauen and drinke for that it was corporal was not food fit for Angells but that bread and drinke which was prefigured by this Howbeit Christ is the bread of Angells and this sacrament is his true flesh and true blood which sacrament man doth spiritually eate and drinke And by this whereby the Angells liue in heauen by the same man liueth heere on earth because all is spiritual and diuine in that which a maÌ„ receiueth â—ut as the Apostle saith Some haue eaten the same spiritual food and yet are dead so likewise now in the Church the bodie of our Lord is life to some but to others it is a paine and the punishment of sinne The bodie of our Lord without all doubt is life to those to whome Christ is life but to those it is death who through sinne and ignorance and negligence are the members of the diuel Wherefore most louing sister in Christ I admonish you that when you receiue the bodie of our Lord you vnderstand an other thing by your taste then you feele by your smell Heare likewise ô honest virgin what the Priest saith at the consecration of the bodie of Christ We entreat saith he that this oblation may be made blessed by which we may be blessed Inrolled by which we all may be inrolled in heauen Ratified by which we may be nuÌ„bered in the bowells of Christ Reasonable by which we may be freed from a bestial vnderstanding And that thou wilt vouchsafe to make it acceptable that we likewise sithence we are displeasing to our selues may become acceptable in his onely begotteÌ„ oÌ„ne Christ Iesus Wherefore most vertuous Virgin as we haue said alreadie Christ in himselfe feedeth the holy Angells in heauen Christ also in hâ—mselfe refresheth the faithfull heere on earth Christ by hope satiateth the holy Angells in the heaueÌ„ly countrie Christ by faith feedeth vs heere on earth least we faint in the way Christ refresheth Angells and men of himselfe and yet remaineth whole in himselfe O how good is that bread and how full of admiration of which the Angells are satiated in heaueÌ„ men are refreshed heere on earth He on whome the Angells feede to the full in the heauenly countrie is mans foode heere on earth according to the measure of his imbecillitie and this as I haue said alreadie leaâ—t he faint in the way Christ t e liuing bread who is the Angells refection is himselfe likewise mans redemption medicine Now therefore most deare sister desire our Lord with all instancie that he will cleanse your conscience from all malice and enuie that so you may be able worthily to receiue the mysterie of the bodie and blood of Christ Iesus our Lord. Amen Of our thoughts or cogitations CHAPT XXIX MOst deare sister listen what our Lord doth say by the mouâ—h of the Prophet Isay * Take away the euill of your cogitations from mine eies Isai 1. Although a man cease from doing amisse yet if he haue euill cogitations in his heart he is not altogither guiltlesse Wherevpon blessed Indorus saith We do not onely offend in our actions but also in our cogitatioÌ„s if we take delight when they vnlawfully occurre to our remeÌ„brance For as a
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
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
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
stand below and the contemplatiue aboue And for that the arke is also said to haue beene triple vauted that is to haue had three loftes one aboue an other this doth insinuate that in the holy Church there are three orders to wit married folkes bachelours and virgins Of this contemplatiue life our Lord saith in the Gospel * If thou wilt be perfect goe sell the things that thou hast and giue to the poore and thou shalt haue a treasure in heauen and come follow me Mat. 19. And of Marie Magdalen he saith Marie hath chosen the best part which shall not be taken away from her Luc. 10. The contemplatiue life shall not be taken away in this world neither in the next But the actiue life shall be taken away from a man in the world to come The actiue life hath an end in this world but not the contemplatiue because it continueth for euer The actiue life shall faile in this world but the conteÌ„platiue beginneth heere and shall be perfected in heauen Honesâ— virgin I councell you that for the loue of God you despise this present world for the loue of God withdraw your selfe from the cares of the world Endeauour to serue God without the hinderance of the world let no worldly solicitude withdraw you from the feare of God Let no worldly busines withdraw you from Gods seruice cast away from you whatsoeuer may hinder your good purposes Whatsoeuer the world doth loue and coÌ„mend do you hate and condemne with your whole mind Be you dead to the world and the world to you As one dead separate your selfe from the loue of this present life As one dead despise the glorie of the world My most louing sister in Christ as one alreadie dead and buried haue no care of the world As one lying dead in your sepulcher sequester your selfe from all earthly affaires My amiable sister in Christ contemne that liuing which you cannot haue being dead and gone If you shall doe this then doubtles after death you shall obtaine euerlasting blisse Amen Of curiositie CHAPT LIIII MOst deare sister I aduise you that from day to day you studie to goe fâ—reward in vertue and that you consider not the euills which others doe but the good workes which you are bound to doe Wherevpon a certaine wise man saith * In superfluous things search not many wayes Eccli 3. It is not needfull that you know those things that are remote from humane senses It is verie meet that he omit to censure other mens mindes who cannot perfectly know their hearts and cogitations Why Because our iudgement is vncertaine * vntill our Lord do come who also will lighten the hidden things of darknes and will manifest the counsells of the hearts 1. Cor. 4. It is also verie meet that he cease to sinne that meaneth to reprehend the life of an other man Foolish men whiles they seeke to carpe at other mens faultes shew their owne So long a man knoweth not his owne sinnes which he ought to know and lament with teares as he curiously considereth the faultes of others But when a man returneth to himselfe and considereth himselfe well he searcheth no more what to reprehend in others because he findeth many things in himselfe for which he ought to be sorrowfull He that considereth himselfe well findeth many things in himselfe which he may bewayle Wherevpon S. Gregorie saith We ought by so much the lesse to consider other mens hearts by how much we know that we are vnable to bring to light the darknes of their thoughts Also S. Isidorus saith We more easily carpe at other mens vices then consider their vertues neither are we curious to know any mans good but enquire onely what euill he hath committed Wherefore my beloued sister in Christ I giue you this admonition that you be alwayes more readie to reprehend your owne faultes then those of other men Rather looke vpon your owne imperfections then those of others Be carefull of your owne correction be solicitous of your owne saluation be prouident of your owne amendement be not inquisitiue into other mens affaires neuer desire to know what men say amoÌ„g themselues Seeke not to know what other men say or doe Beware of curiositie Trouble not your selfe about the life of others let no curiositie deceiue your mind let no desire of this detestable vice ouertake you vnawares least forgetting your owne manners you curiously consider those of others O spouse of Christ correct your owne fault with as great circumspection as you are carâ—full to carpe at those of other men be not desirous to know those things that are hidden Be not enquisitiue about those things whereof you ought not to enquire let passe as a secret what you haue learned by the authoritie of the holy scripture Seeke no more then what is written search after no more then what the holy Scriptures do set downe neuer desire to know more then is sitting Venerable siâ—eâ— know for certaine that curiositie is a dangerous presumption Curiositie is a damnable science it prouoketh to heresie it casteth downe the mind headlong into sacrilegious fables it maketh men hold in obscure causes it maketh theÌ„ hastie in vnknowne matters Most louing sister amend your life with all diligence that after this life you may merit to attaine to eternal happines Amen Of VVatchfulnes CHAPT LV. LOuing sister listen to our Lord Iesus Chriâ—â— speaking in the Gospel saying * Watch ye for you know not when the Lord of the house coÌ„meâ—h Marc. 13. And againe That which I say to you I say to all watch mat 13. The Apoâ—â—le S. Peter likewise writeth thus * Be wise and watch in prayers 1. Pet. 4. S. Paul also to enduce vs to watchfulnes giueth vs this fore-warning * When men shall say peace and securitie then shall sodaine destructioÌ„ come vpon them 1. Thes. 5. And Salomon saith * There are iust men and wise and their workes are in the hand of God and yet maÌ„ knoweth not whether he be worthy of loue or hatred Ecc. 9. Why what is the reason Because all things saith he are reserued vncertaine for the time to come Deare sister in Christ for this cause our Lord hath concealed from vs the time of his comming that we through long expectation being vncertaine should at all times beleeue the true iudge to be approaching for that we know not when he will come Wherevpon S. Gregorie gâ—ueth vs this good admonition The mirth saith he of this present life ought to be passed ouer in that sort that the bitternes of the iudgement following neuer depart from our thought Oftentimes the diuel deceiueth a man to sinne and when he seeth him sorrowfull for the same he deceiueth him againe by securitie of mind And therefore deare sister in Christ it is verie expedient that at all times when we doe any thing that is good we call to mind the euill which we haue committed that whiles we assuredly know ouâ— faultes we neuer
vnaduisedly reioyce at our good workes For this cause our Lord would haue vs ignorant of the end of our life that we might alwayes stand in feare thereof that sithence we are vnable to see it we might daily prepare our selues for it S. Isidorus likewise least we should thinke our selues secure in this life doth admonish vs saying Neither let a iust man trust in his iustice nor a sinner despaire any thing of Gods mercie and fauour but let him haue in his heart hope and feare ioyntly together let him hope of Gods mercie in that wise that he alwayes feare his iustice Although the conuersation of holy men be neuer so praise-worthy yet it is vnknowne to mortall men what there end will be And therefore a man ought neuer to be without eare for that the satisfaction of penance is poised in the ballance of Gods diuine iuâ—gâ—ment not according â—o humane censure Wherevpon Cesarius giueth vs this caution By how much we are â—eâ—â—â—e oâ— thâ—ngs past anâ— gone by so much we ought â—o be carefull of thing to come Venerable siâ—eâ— hold this as an infallible truth that the whole lâ—fe of a wise man is the meditation of death And therefore my deare siâ—ter in Chriâ—â— if you be at all times watchfull in Gods seruice you shall by so doing shew your selfe truly wise If you daily eleuate your mind to God and haue in remembrance the day of your death you shall be blessed according to that which a certaâ—ne wise man saith * Blessed is the man that is alwayeâ— fearefull Prou. 28. For this cause I admonish you honest Virgin that you be alwayes fearefull and suspitious of your end Be alwayes craftie and carefull against the tentatâ—ons of the diuel Watch continually and fight incessantly against your ancient aduersarie Pray day and night with all watâ—hfulne and combat with courage against the diuells treacherieâ— During your whole life be at all times heedfull and warie and striue with all dil gence against the wily shifts of your ghoâ—tly enemie Hâ—aâ—e likewise honest virgin what Iesus Christ your beloued bridegroome sayeth in the Gospel Blessed is the seruant whome when his Lord commeth he shall find watching mat 24. If therefore you shall watch to the same our Lord Iesus Christ with your whole mind you shall be numbered among the blessed in eternal beatitude You shall be blessed if with all deuotion you lift vp the eies of your mind to that true light which is God You shall be blessed doubtlesse if you watch to God with all diligence because God hath promised a crowne to such as are watchfull in hâ—s seâ—uice Wherevpon it is said of the eies of the bridegroome in the Canticles * His eies as doues vpon the little riuers of waters which are washed with milke aÌ„d sit beside the most full streames CaÌ„t. 5. The eies of thâ— bride groome are holy men who liue simply like doues and shew the way of saluation to others by their preaching and examples They are said to sit vpon the riuers of waters because they alwayes conuerse in the refection of the holy scriptures who are washed with milke for that by Gods grace they are cleansed in baptisme froÌ„ their sinnes Now what can we better vnderstand by those most full streames beside which they sit then the profound and hidden sayings of the holy scriptures with which we refresh our selues whiles we drinke theÌ„ by reading them of hearing them read by otherâ— For like as doues are wont to sit neere vnto the streames of waters that in the water they may see the shadow of such birdes aâ— flie ouer them and by the same may shunne the talents of the greedie falcoÌ„ so holy men do see the snares of the diuells in the holy scriptures as it were in the waters and by the description which they see they do as it were by the shadow know their enemie and so escape his subtiltie Do you most honest sister comport your selfe after the same manner be diligent in meditating daily on the holy scripture for by thiâ— meanes you will be maâ—e skilfull how you may he able to auoid the deceipts of your aduersarie the diuel Honest virgin I admonish you further that you wholy â— commit your selfe to the direction of the holy Scripture that is to say that you doe nothing els but what you heare from â—he oracle of the holy Scriptures because there you shall finâ— how you may shune the diuells snares I admonish you likewise tâ—aâ— for feare of rauenous birdes that s the diuells you sit vpon the riuers oâ— the holy Scriptures leaâ—t you vnaware which God forbid become a prey to your enemies I entreat you also that you continually watch vpon the riuers of the holy Scriptures and that with all care and diligence yo seâ—ke to shunne the snares of your enemâ—â—s Aâ—as fooles that we are whence is it that we do not know nor vnderstand that our cogitations are apparant and knowne in the sight of ouâ— Lord before they are put in execution For the Psalmist saâ—â—h * God searcheth the heart anâ— raines Psalm 7. Therefore most louing sister let vs coÌ„sider at all t mâ—s that we aÌ„d in Gods presence and wâ—â—h all acknowledge that we are â—aâ—th and ashes Behold our God most terrible to behold rendring to â—uâ—â—â—e one accordâ—ng to his woâ—kes is at hand and will not delay he himselfe will come and wil saue vâ— Isay 55. Let vs therefore wa ch with all perseuerance and deuotion that when he shall come and knock he may not find vs sleeping but watching in this prayses and in his loue and in his holy seruice * Let vs walke whiles we haue the light that the darknes ouertake vs not Io. 12 For so the wisdome of God saith in the Prouerbs * Blessed is the man that heareth me and that watcheth at my dores daily and waiteth at the postes of my dores He that shall find me shall find life and shall draw saluation of our Lord. Prou. 8. Wherefore ô Virgin of Christ I admoniâ—h you that you behaue your selfe watchfull towards God with all care and diligence to the end you may find him your friend in the day of distresse Honest Virgin let no hâ—ppe find you vnprouided let there be no euent which your meditation doth not preuent make this supposition that there is nothing which may not happen Thâ—â—ke alwayes vpon future miserie in time of felicitie consider that there come a time of aduersitie Ponder alwayes in your mind that some michance or other may happen ere it be long It is the part of a wise man to fore-see such dangers as are like to ensue All things that are thought vpon before hand are by so much the better endured euills that are expected are the more patiently sustained a thing that is fore seene is the more welcome when it doth come Premeditation doth represse sodaine inuasions premeditation doth attenuat future troubles fore-sight doth asswage the comming of euills and gaineth the
coÌ„quest or vnexpected calamities Those things are most grieuous to be endured which are not thought vpon before hand Those things are most bitter into which we fall vnawares Vnexpected euills do afflict more then others A sodaine mischiefe doth molest verie much that which is not fore seene doth most of all trouble the mind A sodaine tempest of the sea doth cause feare a foe vnloked for doth cause terrour sodaine euents are most irk some sodaine accidents are most vnwelcome Wherefore my most deare sister in Christ prepare your heart both for prosperitie and aduersitie * In the day of good things be not vnmindfull of euills and in the day of euills be not vnmindfull of good things Eccli 11. Be watchfull in your senses leaâ—t you be defiled with vaine cogitations Loue the knowledge of the scriptures and contemne the vices of the flesh Most â—eare sister if you be watchfull to God with your whole heart and serue him all the time of your life with all deuotion with out all doubt you shall raigne with him in his heauenly kingdome Amen Of vvisdome or discretion CHAPT LVI MOst deare sister listen to our Lord Iesus Christ saying in the Gospel Be ye wise as serpents and simple as doues Mat. 10. Salomon also saith * The simplicitie of the iust shall direct them and the supplanting of the peruerse shall wast them Prou. 11. â— * The strength of thâ— simple the way of our Lord and feare is to them that worke euill Prou. 10. * The iustice of the simple shall direct his way and the impious shall fall in his impietie Prou. 11. * The innocent beleeueth euerie worde Prou. 14. * He that deceiueth the iust in a wicked way shall fall into his destruction and the simple shall possesse his goods Prou. 28. * Men of blood hate the simple but iust men seeke his soule Prou. 29. Holy rusticitie is onely profitable to it selfe and asmuch as it doth edifie and doe good in the Church of Christ by the merit of life so much it doth disedifie and doe hurt if it doth not resist those that gaine-say the truth S. Hierome likewise saith In the seruants and handmaides of God attire of bodie is not to be expected but simplicitie of mind Let neither a simple man nor a plaine honest man thinke that sanctitie doth meerely consist in rusticitie of speech but onely in a pure and simple conscience Of two imperfections it is better to haue a holy rusticitie or rudenes then a sinnefull eloquence A sacred rusticitie is more praise worthy then verbal loquacitie Deare sister in Christ if our intention be simple and sincere before God our actions will not be sinfull nor obscure in his sight They that know not how to be chast by iustice cannot be innocent by simplicitie or plainnes The Saincts and such as are elected begin the way of righteousnes and simplicitie with feare but end with charitie For God is not onely a beholder of our wordes but also of our heart and loueth them that serue him in simplicitie of heart Wherevpon the bridegroome speaketh in the Canticles saying * My doue is one my perfect one shee is the onely to her mother the elect to her that bare her Cant. 6. Our mother is the regenerating grace of God which chooseth one doue onely because it onely collecteth those that remaine in simplicitie and are not diuided from vnitie For many faithfull aslong as they attend to God aslong as they cherish one an other through one desire of Christ aslong as hauing one heart and one soule they coÌ„ioyne themselues in charitie of many members they make one bodie in which liuing all in simplicitie of vnitie they remaine one doue onely Those things which men contemne and deride are in great estimation before God Let vs therefore venerable sister desire almightie God to send downe the holy Ghost from heauen vnto vs who may make vs to haue the simplicitie of the doue and the wisdome of the serpent that we may be simple in malice and wise in good workes For the serpent is a craftie creature as we read of the Aspe in particular who seing the inchanter comming putteth one eare close to the ground and with his tayle stoppeth the other to the end he may not heare the voyce of the inchanter Where vpon the Prophet speaking of cruel men and such as are wise in wickednes vseth these wordes * They haue furie according to the similitude of a serpent as of the Aspe that is deafe and stoppeth his eares which will not heare the voyce of the inchanters and of the sorcerer inchanting wisely Psal 57. Do you therefore most louing sister imitate the serpent in this point that is shut your eares that you heare not euill wordes Honest virgin beseech almightie God that the oyle of a sinner may not fatte your head Psal 140. By the oyle of a sinner I meane the praise of a flatterer The serpent doth shut his eare that he may not heare the inchanter do you shut your eare in like manner that you may not heare a slaunderer The Aspe is carefull and craftie least he heare tâ—e charme or inchantement and so die be you likewise circumspect and carefull least euill wordes enter in by your eares and kill your soule Wherefore ô spouse of Christ neither the wisdome of the serpent ought to be in you without the simplicitie of the doue nor the simplicit e of the doue without the wisdome of the serpent to the end that the craft and wisdome of the serpent may stirre vp the simplicitie of the doue to beware of euill and the simplicitie of the doue may temper the wisdome of the serpent that it may doe â—hat which is good and laudable My most louing sister in Christ the doue hath likewise seuen vertues in her which you by the grace of the holy Ghost may â—aue in your seâ—fe The doue â—ften sitteth vpon the riuers of waters â—at seeing the hauke comming shee may diue into the water and so escape his talents in feeding shee selecteth the choisest graines of corne sâ—ee often nowrisheth others young ones shee striketh not with her bill shee is void of gall shee buildeth her nest in the holes of walls and vseth groning insâ—ed of other sweet songs Desire God therefore honest Virgin with all diligence tâ—at â—e will bestow vpon you these doue-like vertues to wit that you may sit vpon the riuers of the holy scriptures and by their admonition and counsel may escape the inuasion of the diuel In the holy scriptuâ—es select the choisest sentences by which you may be refreshâ—d and fed Nourish otherâ— young ones that is men first alienated from God and conuert them to God by your wordes and examples Strike not with your bill that is doe your neighbour no wrong neither speake any thing amisse of him Be void of gall that is be not angrie or spitefull Build your nest in the holes of rocks or walls that is put your coÌ„fideÌ„ce
friend but with bad men haue no familiaritie or freindship Because according to the saying oâ— S. Ambrose The life of holy men ought to be a rule of good life vnto others For he that keepeth company with a holy man will thereby learne both to speâ—ke and doe that which is good to the end that his mind may from day to day be enflamed in the loue of God He is not much to be commended that is good with those tâ—at are good but he is truly worthy to be praised who is good with such as are bad Verily that man is exceeding lauâ—able that is good euen among such as are euill Like as he is to be blamed that is bad among such as are good so he is to be praised that is good among those that are bad The wordes of suâ—h as feare God are the wordes of life and healh of soule to such aâ— follow and affâ—â—t them Euen as the sunne rising doth expell darknes so the doctrine of the Saincts doth driue away the darknes of vice from our senses Wherevpon the Prophet Daâ—id saied With the holy thou shal be holy and with the peruerse thou shalt be peruerted Ps 17. Wherefore deare sister in Christ if you desire to liue well flie the company of such as are euill Auoid such as are euil beware of the wickâ—d flie such as are addicted to lewdnes despise those that loue lasinesse Flie the company of men especialâ—y of the younger sort that are prone to sinne conuerse neither with those that are light in their coÌ„uersation nor with those tâ—at are fooâ— sh vaine Keepe company witâ— those that are good desire the societie of such as are vertuous let such be your indiuidual companions such I meane as are most remaâ—kaâ—le for their holynâ—s If you be companion â—f theâ—r conuersation you will 〈…〉 parâ—ner of their vertuâ— an perfectâ—on He that walketh with who men â—s wâ—seâ— he that walketh with foolâ—s â—s fool sh For birdes of a fear heâ— are went â—o floâ—k togither and lâ—ke to like quoth the 〈◊〉 to the collâ—ar It iâ— a perillous thing to liue with those that are euill it is a peâ—nitious thing to conuerse wâ—th su h as are of a perueâ—â—e will It is better to be hateâ— oâ— bad men then to be their companion Like as the conuersing and liuing togither of good men doth containe many comoditieâ— so the societie of bad men doth cause many inconueniences For he thâ—t toucheth that wâ—ich is vncleane shall be polluted and he that toucheth that which is filthy shall be defiled Wherefoâ—e venerable sister if you w ll willâ—ngly hearken to my wordes and accomplish them in effect you shall be reckoned among Gods elect That a virgin ought not to receiue letters or tokens in secret CHAPT LXI MOst deare sister heare what I say The handmaid of Christ that receiueth letters or tokenâ— in secret doth contrarie to the rule of our most holy Father S. Bennet Chapt. 54. Shee that receiueth letters or any other guift from men committeth no small offense or sinne because shee doth contrarie to the custome and constitutions of religion Shee doeth verie ill who in respect of guifts and commodities temporal feareth not to transgresse her most holy rule A Nunne or religious woman that desiretâ— to enter to the marriage with Christ her celestial bridegroome must not giue handkerchiefes combe pointes looking glasses or garters to men Shee that expecteth Christ with her lampe burning must not receiue secular guifts from men to wit combes looking-glasses and other such like things Shee that for the loue of Christ liueth veiled ought not to receiue from her friends the vaine guifts of the world Shee that for the loue of God hath taken â— sacred veile vpon her head doth commit no smal oâ—â—â—nce if shee receiue 〈◊〉 guift from her 〈◊〉 â—s or kinred A â—eligâ—ous woman that is delighted and â—eceiued with such toyes and trifles of â—hâ—s life sheweth heereby that shee is 〈◊〉 â—ighâ— housewife Whâ—â—â—vpon S. Hierome saith Holy louâ—â—llowâ—â—h not oâ— letters of loue or complements or of hand-kerchiefs oâ— oâ—â—requenâ— tokens or presents As 〈◊〉 he shâ—ulâ— say If there were a holy 〈…〉 louâ— in the 〈◊〉 of a religious woman shâ—e woulâ— not accept vaine and superfluous guift from men A Nâ—nâ—e 〈…〉 â—haâ—â— and religious mind doth noâ— desire to receiue guiâ—t from her secular friends but fro Christ for whose sake shee hath forsaken and contemned all temporall thing what commodities soeuer shee doth couet shee ought to couet from him onely with whome shee hopeth to reioyce in the heauenly countrie A chast woman coueteth not the contentments of the earth but of heauâ—n By how much the more shee is delighted in the guifts of this world by so mu h the more shee is estranged and remoued from the loue of God If religious woemen doe the same in the monasterie which secular woemen are wont to doe in the world they are doubtlesse verie culpable before God for so doing and here is no difference betweene secular and religious woemen But if there be no dâ—fference betweene secular and religâ—ous woemeÌ„ it is like that their conditions aâ—e both one Ergo if Nâ—nne receiue presents and pleasant guifts from their friends according to the custome of harlots where is their honestie where is their religiositie where is their chastitie where is their puritie where is their holinesse If religious woemen who by their good workes ought to please God please their worldly friends in that which is amisse by gâ—uing them lasciuious guifts where is shamefastnes where is continencie where is reuereÌ„ce where iâ— bashâ—ulnes In like manner if relâ—gious woemen do more desire to please worldly men then Christ the eternal King in heauen where is the obseâ—uance of religion where is the austeritie of monastical discipline where is the feruour of contemplation where is cleannes of mind where is contrition of heart and compunction where is the solicitude of prayer and deuotâ—on where is sighing and groaning in fine where in the habit and behauâ—our of a Nunne If religious woemen are delighted in guâ—fts like vnto worldly people where is the contempt of the world where the feare of hell where is the remembrance of iudgement and of those eternal torments where is the loue of God If religious woemen couet vaine guifts and presents where is the memorie of their faults where are the teares of their eies where is the remembrance of their sinnes and iniquities All such vertues and holy exercises are by such wenches as these esteemed more base then the verie dust of the earth they are contemned despised and accounted nothing worth Verily a religious woman that receiueth any thing from men in which shee may be delighted seemeth to hate her holy order and habit Shee that taketh greater pleasure in the guifts and presents of her friends then in the precepts of her holy order violateth those good purposes which shee made at her first entrance into the cloister
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
can he expect to receiue from God those good things which God hath promised him How can he expect a celestial guift from God that will not fulfill his vow to God Or how doth he thinke to receiue celestial guifts from God that neglecteth to performe his vowes to God Because he is not faithfull but an infidell He that neglecteth to pâ—rforme h s vowâ—s shall be damned among the infidell who in good things doth not accomplish his vowe Wherâ—fore my deare siâ—ter in Chrâ—st I admon sh you that you performe that good which you hauâ— promise Bâ— not rash in speaking and hoâ— in â—o ng Do not rashâ—y vow to doe any thing pâ—â—â—ume no h ng without ma uâ—e coâ—â—eration of youâ— foâ—â—e before hanâ— Promise not that wh ch you are not able to pâ—rforme You wâ—ll be verie cuâ—pable in the sight of God if you â—o noâ— performe â—he good which you haue p omised Thoâ—e that fulfill not their vowes do off nd God verie muâ—h They shall be reputâ—d among the infidells that performe not their vowes Foâ— it is better not to promise then not to accomplish Howbeit venerable sister in bad promisâ—s breake your word in an vnâ—eemely vow change what you had determined Perâ—orme not the euil which you haue pâ—omised fulfill not tâ—at which you haue vnaduisedly vowed That promise is wicked which with wickednes is performed Now therefore ô â—pouse of Christ as I haue inculcated vnto you often if you shall with all deuotion performe those good things to God which you haue promised him you shall receiue from him those eternal benefits which he hath promised you Amen That a Virgin ought alvvayes to consider the reason vhy shee came to religion CHAPT LXIII MOst deare siâ—â—er consider what you are know your selfe call to mind the reason of your being the cause why you were borne the original of your ofspring vpon what conditition you were created to what end you are placed in this world Remember whaâ— you are obserue the order of your nature Let your carriage be according to your calling Liue according to the condition of your creation Doe all things with moderation In all your action keepe the meane doe neither more nor lesse short or beyonâ— that which iâ— fiâ—ting Euen in good things theâ—e ought to be no excesse All things are profi able and perfect in their kind that consi in the meane all things are good and laudable that are done with moderation Howbeit good things themselues become hurtfull by immoderate vse for all excesse is esteemed a vice To doe all things with moderation is esteemed wisdome Make not that which of it selfe is good to become bad by indiscretion Deare sister consider likewise by premeditation what is fitting for euerie time Consider before hand what you ought to doe and where and when who and for how long you are to doe the same By discretion search out the causes of things Examine all your actions wâ—th all diligence Consider with all carefulnes how you are to begin and how you are to accomplish your good pretenses Vse discretion in all your actions Your perfâ—ction will appeare if you doe all things after a discreet maÌ„ner Whatsoeuer good you doe with discretion will be a vertue whatsoeuer you doe otherwise will be reputed à vâ—ce For vertue without discretion doth argue imperfection Vertu without discretion is esteemed little better then a sinne By euil custome many things are corrupted by euil vse many thing are abused Many things contrarie to good manners are employed otherwise theÌ„ they ought Let vse therefore giue place to authoritie or prescription Let law and reason ouercome bad cuâ—tome Honest Virgin I admonâ—sh you that you retaine a firme faith in your heart the shield of saluation on your head the signe of the crosse on your forehead the word of truâ—h in your mouth a good will in your mind the feare and true loue oâ— God and of your neâ—gâ—bour in your breast the giâ—â—le of chastie in youâ— bodie honestie in your actions sobrietie in your comportment or carriage humilitie in prosperitie patience in aâ—uersitie simplicitie in your conueâ—sation and beâ—auiour a firme confidence in your Creator a loue of liâ—e euerlasting perseuerance in good workes to the verie end Amen That a Virgin ought not to seeke to please men by the beautie of her countenance CHAPT LXIIII. MOst deare siâ—â—er let vs beware of pernitious beautie or fairenes for that the branches of all mischiefe do budde out from thence He that loueth the beautie of â—he bodie deceiueth himselfe Why Because the beautie of the bodie â—s deceitfull and vaine it is earth and ashes and the deceiuing of man Wherevpoâ— Salomon doth affirme * Grace is deceitfull and beautie is vaine Prou. 31. There haue beene and are at this present verie many that haue beene deceiued thâ—ough the beautie of the bodie Foolish men by considering the beautie of the bodie fall nto the snare of their ghostly enemie by gazing vpon the comelines of a faire face they are caught in the diuells net eare they are awares Many through the beautie of the bodie become bond-slaues to sinne and iniquitie God doth not exact comelines of bodie but seemelines of soule God loueth spiritual comlines more theÌ„ corporal Christ is not deligâ—ted in corporel beautie but in spiritual puritie Where ore deare sister in Christ I aduize you that you loue that beautie in which God is delighted Neuer looke vpon men with this fantasie that you may loue their beautie Neuer cast your eies vpon men with thiâ— intention that you may be delighted in the comelines of their person Nâ—uer gaze vpon men with this fond pretense that you may be enamoured of their fairenes I likewise admonish you that you neuer adorne your selfe with this sinister intention that you may please men Nâ—uer adorne your counteâ—ance with thâ—s fond pretense that you may be pleasing in their eies Let not your intention be that you may seeme â—aire before men for if you â—rick and trimme vp your selâ—e with an affectatâ—on to seeme faire in the sight of men you doe wrong to Chri Iesus your cele ial brid groome Si hâ—nce you are betrothed to Chr st Ieâ—us if you desire to expose your â—elfe to the sight of mortal eies you are not chast but an adulteresse As an adulteresse you doe Christ wroÌ„g if you shew your beauty tâ—at you may be liked and loued of men How caÌ„ you be excused from coÌ„mitting whoredome if you loue meÌ„ more then Ch i st your bridegroome Or how can you be excused fâ—oÌ„â—oÌ„miâ—ting a ulterie who do loue meÌ„ more theÌ„ Châ—ist to whome you haue vowed your viâ—g nitie With what face can you say I am not an adulteresse who haue giuen your selfe to Câ—rist in a religio house and yet are desirous to please men through the beautie of your contenance By doing thus you shew youâ— selfe to be but a queane for this is the fashâ—on of queanes and secular woemen to wit
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
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
for the good woâ—kes which we haue done This life is short and fraile Wherevpon S. Isidoâ—us saith He that considereth the length of this present life not accoâ—â—ing to the space but according to the enâ— thereoâ— doth profitably ponder by thâ—s meanes how short anâ—â—â—serable it â—s Wherefore my beloued sister in Chriâ—â— iâ— you seâ—ke true life tâ—nâ—â— towaâ—â—s tâ—aâ— lifâ— which is true â—or which you are a Christâ—an that is towards life euâ—rlaâ—â—ing That liâ—e is vital th s moâ—tal And â—â—eâ—â—fore you ought to die to the world in fâ—â—sh â—eaâ—â— you die in soule to Câ—â—iâ—â— Tâ—â—n euâ—â—â—e one is thoughâ— to â—u when â—yâ— g aâ—â—oâ—â—â—ng to 〈◊〉 world iâ—â—ueâ—h onâ—ly in Goâ— in whome 〈◊〉 haâ—h promâ—â—â—â— to lâ—ue The delay of this 〈◊〉 to a iust man seeme â—â—â—â—ksome aâ—â—â—ediouâ— for that he â—â—â—aâ—neâ—h nâ—â— to hâ—s desired counâ—ie so soone as he couâ—â— wish The time of our departure ouâ— of this life iâ— vncertaine and vnknowne to manâ— anâ— ofâ—â—ntimes when a man thinketh leâ—st of death he dieth on a soâ—aine Wherefore let euerie one hastâ—n to amend whatsoeuer he hat done amisse least he die in â—is iniquities aÌ„d so his â—ire and lewdnes enâ—â— a once Those whome the diuel prouoketh to vâ—ce while thâ—y are liuing he endeauoureth to draw wheÌ„â—â—ey â—y to torments on a â—o â—aiâ—â— Although a man in th s â—â—e be uâ—t anâ— perâ—ect yet at the howâ—r oâ— his â—â—partuâ—e he feareth least he be worâ—hy of pâ—n shment A quiet callâ—ng doth commend the end or iuâ—t men that by thi we may vnder and that the hâ—ly Angellâ— are pâ—â—sâ—nt to assi them foâ—â—hâ—â—â—hey depart th s life without any g ieuous vexation or tâ—oubl of minâ— Câ—â—â—â—â— Iâ—â—us the sonne of God receiuâ— h h s ◠〈…〉 departing out oâ— this life wi gâ—â—aâ— honour in eternal beatitude Wâ—â—râ—vpon â—he â—pouse saith in tâ—e Canticles * My beloued is gone downe into his garden to the bed of aromatical spices Cant. 6. He is said to goe downe for that visiting his Church he commeth to those with greater grace whome he knoweth to breath forth the sweet smell of a good fame to their neighboures by their pious workes and vertuous examples He is fed in gardeÌ„s when he is delighted in vertues of deuout soules He gathereth lilies when he cutteth downe his elect from this life that lasteth but a moment and maketh them to passe to the ioyes of that other life which shall neuer haue end Of such it is said * Pretious in the sight of our Lord is the death of his Saincts Psal 15. The webbe of a peece of cloth is â—orne out by threads and the life â— man is by each day wasted and deyed At the hower of death the soules of the elect are exceedingly affrighted being vncertaine whether they shall passe to a reward or to punishment Howbeit some of the elect are purged at the end of their liues from their venial sinnes Others againe at the hower of their death become merrie and reioyce through the contemplation of eternal happines Almightie God would haue the day of our death to be vnknowne vnto vs for this respect that we being ignorant of it might alwayes thinke it to be neere at hand and might be by so much the more carefull to doe good by how much the more vncertaine we are when we shall be called out of this world The diuellâ— at the hower of death seize vpon the soules of wicked men that they may be tormentors in paine that were persuaders in sinne Then those wicked spirits enquire after their woâ—kâ—s when the soule departeth out of the bodie and then they repeat the villanies which they haue persuaded that they may draw the soule with them to eternal punishment Tâ—e wicked man after death is led to be tormented in hell fire but the â—ust man after labour doth rest secure Like as bâ—atâ—uâ—â— afâ—er death doth make the elect to become ioyfull and glaâ— so wâ— ought to beleeue that an vnquâ—nâ—heable fire doth tormenâ— the wicked My beloued sister in C rist I haue tolâ— you th s for this câ—uâ—â— â—at you may know that it is 〈…〉 we continually â—espâ—â—◠〈…〉 haue the day of ou◠〈…〉 mbâ—aâ—â—◠〈◊〉 are 〈…〉 S. Iâ—mes the â—pâ—â—â—le saiâ— * What â—s 〈…〉 bu◠〈◊〉 vapour â—ppâ—aâ—â—g for 〈◊〉 little 〈…〉 4. Sâ—loâ—on 〈◊〉 saith * Boaâ—â—â—ot for tomorrow bâ—â—ng â—gnorant what the day to come may bring forth Prou. 27. Wherefore venerable sister you ought to liue warily and to consider the enâ— of your life daily that you may be able to despise the alluâ—emeÌ„â— of his world and attaine to eternal beatituâ—e * In all you workes remember your laâ—â—r end and you will noâ— sinne o◠〈◊〉 Eccli 7. for if you alwayes consider them you wâ—ll not offenâ— at all oâ— verâ—e â—eâ—dome For tâ—is cause deaâ—e sister I admonish yâ—u that you â—â—ke no â—elight in the things of th s world which are vaine anâ— transitorie for that without all doubt yâ—u are to the. Place not your hope in â—h ngs tempo al beâ—â—uâ—e â—o auo â— deaâ—h s a th ng impossible Why doth the in seâ—aâ— le nâ—sh â—â—oâ—ce in earthly thâ—ngs wh ch is pâ—â—pareâ— to be meate for wormâ—s Most 〈…〉 I haue said this for this reason that you neuer forget the state of your condition Remember that you are duâ—â— and into dust you shall re urne for so our Lord said to the first man Adam Gen. 3. Call likewise to remembrance what Iob saith of â—imselfe * As rottennes I am to be consumed and aâ— a garment that is eaten of the moth Iob 13. Set the memorie of death before you as a mirrour set before you the day of your departure Let the day of your death be continually in your remembrance and let the consideraâ—ion thereof keepe you from doing amisse Amen Of death CHAPT LXIX VEnerable sister listen I pray you to the words of a certaine wise man * O death how bitter is thy memorie to a man that hath peace in his riches Eccli 41. And againe * O death thy iudgement is good to a needie man and him that is diminished in strength and faileth in age ibidem Like vnto this is that which S. Isidorus saith O death how sweet art thou to such as are wretched how sweet art hou to such as liue in miserie and affliction how delightfull art thou to such as lament and mourne Death addeth an end to all the miseries of this life Death addeth an end to all earthly miseries it cutteth off all worldly calamities Death yeeldeth and end to the tribulations of this world but alas death commeth slowly when he is most desired Wherefore moâ—t deare sister it is better to die well theÌ„â—o liue ill it is better not to be then to be in miserie A question Deare broâ—her I entreat you to tell me whether we ought to bewayle such as are dead or lament for our frienâ—s that are departed The answere Louing sister To this which you ask S.