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
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
virgin A widow is better with humilitie then a virgin with pride A widow bewayling her sinnes is more prayse-worthy then a virgin that vaunteth herselfe before men of her virginitie A widow lamenting her iniquities is better then a virgin extolling her selfe of her merits A virgin ought not to glorie before men of the guift of her virginitie for if shee doe so shee hath no oyle with her her lampe is extinquished a virgin ought not to despise widowes A virgin that desireth to please God must not contemne woemen that liue chastly for if shee doe this shee will displease God and hurt herselfe A virgin that despiseth woemen that liue chastly and serue God is abominable for her pride Why what is the reason Because a humble sinner is better then a proud iust man Despise not therefore venerable sister woemen that haue come out of the world that haue had husbands haue brought forth children because if you despise them you will be exceeding culpable before God Anna the Prophetesse had beene a married woman and yet shee prophecied of of Christ and deserued to see him Luc. 5. Marie Magdalen also was a secular woman liuing in the world among others and yet * shee saw Christ rising and merited to be the Apostle of the Apostles Marc. 16. Honest virgin I haue said this to this end that by no meanes you contemne Christ hand maides who haue come out of the world to serue God You ought not therefore to despise but rather to honour honest woemen who haue come out of the world to religion for that it is not fitting that you contemne such as God hath chosen Wherefore I admonish you venerable sister that for the loue of Christ you serue them and loue them as your motheâ—s Beloued sister in Christ you ought to serue them as if you were their daughter for this reason for that God hath conuerted them from a secular life to himselfe you therefore doe an iniurie to God if you hate his hande-maides Moreouer my most louing sister in Christ I would not haue you say I am a drie peece of wood I would not haue you say I am a fruitlesse tree because if you loue Christ your bridegroome and feare him as you ought you haue seuen children The first childe is modestie or bashfullnes the second patience the third sobrietie the fourth temperance the fifth charitie the sixth humilitie the seuenth chastitie Behold venerable sister you haue by the grace of the holy Ghost without labour or paine brought forth seuen children to Christ in your vncorrupted wombe that that may be fulfilled in you which is written Because the barren shall bring forth seuen Therefore amiable sister in Christ you ought to nourish foâ—ter feed refresh comfort and chastise these children which you haue brought forth to Christ Iesus your celestial bridegroome Nourish them by good manners Foster them in the bosome of internal contemplation Feede them with the milke of eternal sweetnes Refresh them with the loue of supernal beatitude and comfort them with the bread of the celestial worde Chastise them with the rod of God and commaund them not to grow proud also that they grow not light and transgressors of Godâ— law and that they neuer depart nor be separated from you You see deare sister that Virgins haue the principal place in the kingdome of God and not without iust desert For sithence they haue contemned this present world for this cause they haue attained to a celestial kingdome to which he vouchsafe to bring you to whose seruice you haue consecrated your bodie and soule Amen Of fornication CHAPT XXIII MY deare sister in Christ I admonish you that with all deuotion and diligeÌ„ce you listen to these wordes following of our Lord Iesus * Let your loynes be girded and candells burning in your handes Luc. 12. We gird our loines when by continencie we represse the lasciuiousnes of the flesh We hold candells burning in our handes when we giue good examples to our neighboures The fornication of the flesh as S. Isidorus saith is adulterie The fornication of the soule is seruing of idolls The darts of the eies are the first fornication the second is of wordes but he that is not taken by his eies may resist wordes All vncleame pollution is called fornication although euerie one doth enioy sundrie delightes of filthines For from the delight of committing fornication there spring vp diuerse hainous sinnes by which the kingdome of heaueÌ„ is shut and a man is separated from God Among the seuen deadly sinnes forninication is the greatest for that by the vncleannes of the flesh a man doth defile the temple of God and taking the member of Christ maketh it the member of a harlot Wherefore honest virgin if it be true that God liueth in you let fornication be dead in you Luxurie is an enemie to God and the destroyer both of heauenly grace and earthly riches Fornication doth not onely defile the bodie but also the conscience He that is lasciuious and lewd allbeit he seeme to liue yet he is dead * Fornicators and aduoterers God will iudge that is will condemne them Heb. 13. Heare therefore most deare sister the wordes of S. Isidorus To be defiled with fornication is worse then any other sinne Fornication is greater then any other sinne whatsoeuer Fornication is a grieuous sinne fornication doth surpasse all euills fornication is worse then death it selfe It is better to die then to commit fornication it is better to die then to be defiled with a sinne so filthie it is better to die then by fornication to destroy both soule and bodie Luxurie leadeth a man to the pit of perdition luxurie drowneth a man in the hellish lake of damnation luxurie sendeth a man to destruction The eies are the messengers of fornication The sight is the first occasion of fornication For the mind is captiuated by the eies The dart of loue entreth to the mind by the eies the eiesight sendeth the darts of fornication into the mind the eie is the first dart of fornication Wherefore deare sister in Christ represse your eies withdraw your sight Fixe not your eies on the beautie of the flesh behold no man with this intention that you couet him looke vpon no man with this intention that you carnally loue him Gaze not vpon any mans face that you may loue him amisse Turne away your eies that they see not vanitie desire not any mans beautie Tell me venerable sister what profit is there in the beautie of the flesh Doth not man wither and drie away as grasse and doth not his beautie flie away as a shadow When death commeth tell me I pray you how much beautie wil remaine in the bodie When you see the whole bodie swollen and become stinking are you not wont to stop your nostrills that you may not endure a smell so loathsome Tell me I pray you where is then the beautie of the countenance where are those faire wordes which
reproaches or replie any thiâ—g which may turne to the others disgrace Do you obserue the peace of silence for by so doing you will the sooner vanquâ—sh O spouse of Christ striue and wrestle against temporal troubles Be constant in all occurrences endure all things with patience one of necessitie must suffer that patiently which doth happen to many Both he that doth afflict and he that is afflicted is mortal Both he that doeth iniurie and he that suffereth iniurie shall die Amiable sister beleeue me no man could oppose himselfe against you vnleee God had giuen him leaue so to doe The diuel could haue no power to molest you in the lest thing vnlesse God did permit him * By many tribulations we must enter into the kingdome of God Act. 14. * The passions of this time are not condigne to the glorie to come which shall be reuealed in vs. Rom. 8. Most deare sister it is impossible that you be a womaÌ„ and not tast of woe and affliction We sustaine all things in this world by the like euent There is no man remaining in thâ—s li e which doth not some times sigh and lament This life is full of teares This life beginneth with weeping An infant when he is borne beginneth his life with lamentation An infant when he commeth forth of his mothers wombe doâ—h fir begin to mourne before he beginne to laugh We are cast weeping into thiâ— miserable life Tribulation is profitable the afflictionâ— of this life are profitable By how much the more we are wearied and weakened in this world by so much the more we shall be comforted and strengthned in the next The more we are afflicted during this present time the more we shall reioyce in the world to come If we are heere perplexed with diuersities of affliction we shall be found purged at the day of doome Amen Of sicknes CHAPT XLIII OVr Lord speaking of his seruants saith iâ— thâ— Apocaâ—yps * I whome I lâ—ue do â—ebuke and chaâ—â—ise Apoc. 3. Go â—hastâ—sâ—â—h men three manner of wayes â—n thâ— life That â—â— to say he strikeâ—h â—he r proba e â—o â—amnation He correcteth the eâ—ect which he seeth to doe amisse for their amendement and purgation He chastiseth the iust for the encrease of their glorie and crowne God strooke the Aegyptians with plagues to their daÌ„nation Evod. 7. he afflicted poore Lazarus for his purgation Luc. 6. he likewise punished Iob for his approbation Iob 1. he also scourgeth a man before sinne least he become bad as S. Paul for example who by the inâ—â—igation of the Angel of satan was troubled with carnal temptations 2. Cor. 12. Man likewise is purged by God after sinne that he may be amended as that man which was deliuered to satan for the destruction of the flesh thaâ— his spirit might be saued in the day of our Lord Iesus-Christ 1. Cor. 5. They that are strong and sounâ— it is good for them to be sick now and then least finding themselues beaâ—tly and strong they take greater delight in traÌ„sitorie and earthly things then is fitting That health of bodie is ill which leadeth a man to sicknes of soule And that sicknes of bodie is verie good and commendable which conducteth a man to health of soule The Apostle praiseth sicknes of bodie saying * When I am weake then I am strong to wit in spirit 2. Cor. 12. A man must not murmure in time of affliction for in that he is cha tised he is amended from sinne We shal endure corporall sicknes with greater patience if we call the euills which we haue coÌ„mitted to remembrance A man likewise muâ—â— not murmur in time of sicknes Why Because he is iuâ—ged by him whose iuâ—gements are alwayes iust He that is sicke and murmureth against God complaineth against the iustice of his iudge and by this meanes prouoketh Godâ— anger against himselfe It caÌ„not but be iust that pleaseth a iust iudge * For whome our Lord loueth he chastiseth and he scourgeth euerie child that he receiueth and as a father in the sonne pleaseth himselfe Prou. 3. In this life God spareth sinners and punisheth the iust In the next life God spareth the iust and punisheth sinners he that in this life doth not deserue to be scourged shall in the next be eternally tormented Most deare sister griefe and sorow are common to all men there is no man in this world which is not sorowfull now and then God alwayes afflicteth those whome he hath preorâ—ained to euerlasting happines Venerable sister be not sad in time of sicknes In your sicknesses giue God thanks Wisâ— rather to be well in mind then in bodie Desire rather to be sound in affection then in flesh Corporall maladies are spiritual remedies Sicknes hurteth the bodie healeth the mind For sicknes purgeth vices and enfeebleth the forces of lasciuious wantonnes Know that by sorow and afflâ—ction you are proued not empaired The gold is tried in the fornace that it may be free from drosse you are tried in the fornace of affliction and refined in the fire of persecuâ—ion that you may become puâ—e from vice You are as it were mel eâ— that you may be purified from the scumme of sinne all these things which you suffer are for your probation Wherefore my beloued sister in Christ do nor murmure in your sicknesses do not blaspheme nor say Why do I sustaine â—hese euills Do not say why am I afflicted why do I endure these miseries Deare brother I pray you tell me what I ought to say in my sicknesse or how I ought to accuse my selfe Honest siâ—â—er accuse your selfe after this manner I haue sinned neither haue I receiued as I haue deserued The punishment which I sustaine is not equal to my sinne My miserie is not answerable to my demerit My crosses are not correspondent to my bad carriage The measure of my paines are vnequal to the merit of my sinnes My punishment is farre short of what I haue deserued O spouse of Christ do you desire to be purged from your sinnes Accuse your selfe and extoll Gods iustice in your paines It is sufficient for your purgation if you referre these things which you suffer to Gods iustice if you humbly giue God thanks in time of your sicknes For God correcteth you with the rod of his fatherly chastisement he fatherly chastiseth you for your amendement And he that did cast you away by sparing you doth call vnto you to returne by punishing you Venerable Virgin consider all the torments paines tribulations and vexations of the world that possibly can be imagined by the heart of man compare these to hell and they will seeme nothing Amiable sister if you feare feare the paines of hell For these paines of the world are temporall those eternal these by death haue an end and last no longer those by death begâ—n and endure for euer If therefore you will be conuerted and returne to God these your suffâ—rings wil turne to your good He that iâ—
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