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
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.
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
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
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
Isidorus shall giue you an answere Although pâ—etie or compassion saith heâ— doth bid vs to weepe for the faithfull that are dead and gone yet faith do h forbid vs to lament for them We ought not therefore to weepe for the faithfull thaâ— are departed but rather to gâ—ue thankes to God for that he hath vouchsafed to free them from the miserie of this world aâ—d â—ath made them to passe as we pâ—ously beleeue to a place of repose light and peace We ought not to lament for such aâ— die in Chriâ—â— whome we doubt not to passe to perpetualie Honest virgin heare what I say Those men are to be lamented when they die whome the diuells snatch away with shame and ignominie not those whome the Angells receiue with honour and glorie Or those are to be lamented whome the diuells draw to the paines of hell not those whome the Angells carrie to the ioyes celestial Or those are to be lamented who after death are buried in hell by the diuells not those that are placed in heauen by the Angells Tâ—ose are to be lamented that die ill not those that end well Those are to be lamented that are preuented by a bad death not those that are honoured by a good death Virgin of Christ heare what I say When I weepe for those that die well I hurt my selfe and doe them no good at all when I weepe for those that are dead it hurteth me and doeth them no good Let those therefore weepe and take on for their friends aÌ„d kinds-folke that are dead and gone that denie the resurrection or thinke that after death there is no rising againe We therefore most deare sister who beleeue that our friends desceased do raigne with Christ in heauen ought not to weepe but to pray for them We ought not to weepe for our dead friends according to the manner of worldlings but rather to make intercession to our Lord for them by our prayers that he will vouchsafe to release them from their paines Of iudgement CHAPT LXX THere is a two-fold iudgement the one by which men are iudged in this life the other by which they shall be iudged in the life to come For this cause some are iudged heere by pouertie sicknesses and sondâ—ie tribulations of this world to the end they may not be iudged in the next world Therefore to some temporal paine is as a purgation to purge them from their sinnes but the damnation of some is begunne heere and their perfect perdition is prepared there Some are iudged in this world by tribulation others by the inquisition of the strict iudge shall be iudged by fire in the world to come neither shall the iustice of iust men be assured of pardon Heerevpon Iob speaking of God saith * Both the innocent and the impious he consumeth Iob. 9. For the innocent is consumed by God when his verie innocencie being clearely examined and compared to the innocencie of God becommeth nothing in coÌ„parison thereof The impious also is consumed by God when by the subtilitie of the diuine examination his impietie is sought for and sifted and iustly condemned Christ at the day of iudgement according to the diuersitie of merits will appeare to the elect sweet and affable but to the reprobate he will appeare terrible At the day of iudgement euerie one shall find the iudge according as he findeth his owne conscience in so much that Christ remaining in his calmnes he shall appeare terrible onely to those whome their bad conscience doth accuse Most deare sister heare what blessed Isidorus saith No man is without sinne neither can any one be secure of Gods iudgement sithence we must render an accompt euen of our idle wordes Woe be to vs miserable sinners woe be to vs wretched caitiffs What answere shall we make at that day who not onely by idle wordes but also by euil workes do offend daily and do neuer cease from committing iniquitie If in the iudgement of almightie God the iust man shall not be secure how shall we sinners appeare If at the examination of the seuere iudge the iustice of the iust man shall not be assured what shall we doe at that day that do daily offend If at the day of iudgement the iust man shall scarcely be saued where shall we appeare at that day that haue so ofteÌ„ offeÌ„ded No man at that day shall be withouâ— dread when the heauens and the earth shall be moued and all the element through exceeding heate shall be dissolued of which day it is also said * That day a day of wrath a day of tribulation and distresse a day of calamitie and miserie a day of darknes and mist a day of clowde and whirlewind a day of thâ— trumpet and sound in which the stouâ— and strong shall be troubled and affliccted Sophon 1. O deare brother what shall we say at that day when that austere Iudge shall come to iudgement For you by making mention of his comming haue made me to weepe You by bringing that dreadfull day of iudgement into my remembrance haue forced me to breake forth into teares My beloued sister in Christ you haue done well and like a good religious woman if with feare you haue wept by thinking of the strict Iudges comming because we ought now before the day of doome to preuent his face in confession Psal 95. and to appeare before him with teares and lamentation * For now is the acceptable time now is the day of Saâ—uation 2. Cor. 6. Wherevpon it is said in the holy scripture * Seeke ye our Lord whiles he may be found inuocate him whiles he is neere Isai 55. He shall be seene in the next life but it shall be a farre off Wherefore most deare sister it is neâ—essarie that we seeke our Lord with our whole heart and with our whole mind in this present life if we desire to find him in the next If we deuoutly seeke him during this present life and cease from doing ill we shall obtaine mercie of him at the day of iudgement because he is benigne and mercifull For it is written of him * Our Lord is sweet to all and his commiserations are ouer all his workes Psal 144. Let vs therefore most louing sister beseech that terrible and most iust iudge with deuotion and teare that at the day of iudgement he will not render vnto vs according to our iniquities but according to his mercies and that he will not permit vs with the wicked to heare that terrible sentence * Get you away from me you accursed into fire euerlasting Mat. 25. But that he will make vs with the elect to heare * Come ye blessed of my Father possesse you the kingdome prepared for you from the foundation of the world ibidem Of exhortation CHAPT LXXII MOst deare sister now by the grace of God I direct the ship of my speech towardes the hauen but yet notwithstanding I cannot but turne towards you in a word or two before the conclusion You