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
were wont to mollifie the hearts of the hearers Where are then those sweet and pleasant speeches which did moue men to mirth and gladnes Tell me honest virgin where will then be immoderate laughter and vnseemely iesting Where will then be that vaine and foolâ—sh behauiour which was wont to moue men to laughter All is gone all is come to nothing all as smoke is vanished away loe this is the end of carnal beautie this is the end of the bodie Know therefore venerable sister as a thiÌ„g most certaine that beautie is vaine Salomon saith the same * Grace saith he is deceitfull and beautie is vaine Pro. 31. Wherefore most louing sister in Christ if the beautie of the flesh be vaine if the beautie of the flesh be wormes and corruption if the beautie of the bodie be earth and ashes haue a care least for this end you looke vpon men and couet their beautie Why * Because the world passeth and the concupiscence thereof 1. Io. 2. All that is in the world is the concupiscence of the flesh and the concupiscence of the eâ—es The world therefore for Christs sake ought to be contemned with all thing therein contained But you honest virgin who for the loue of Christ haue left the world and entred into religion ought not to be delighted in the beautie of men I therefore counsel you deare sister in Christ that aboue all things you loue Iesus Christ your bridegroome that you may be able to raigne with him in his heauenly kingdome Certainely if the concupiscence of fornication doth more delight the mind then the loue of chastitie it is a token that sinne doth yet raigne in a man But if the fairenes of chastitie doth more delight the mind then the foulnesse of fornication it is an euident signe that not sinne but iustice doth now raigne in a man Although a man be chast in bodie yet if he be lasciuious in mind it is apparant that sinne raigneth in his heart FornicatioÌ„ of heart is seruing of idolls There is also aÌ„ other spiritual fornicatioÌ„ of which our Lord saith * Whosoeuer shall see a womaÌ„ to lust after her hath alreadie committed aduourrie with her in his heart Mat. 5. Men are more made subiect to the diuel by the lasciuiousnes of the flesh then by any other vice Chastitie is the beautie of the soule and by this vertue men are made equal in merit to the Angells of God Beleeue me louing sister in Christ many by the carelesnes of their eies haue incurred the danger of their soules A question Deare brother tell me if you please haue you knowne any man deceiued by the sight of his eies The answer O venerable sister I know full many that haue beene deceiued by this guile by this meanes haue beene cast into the snare of the diuel I will relate some for exaÌ„ple Dina the daughter of Iacob weÌ„t forth to see the woemen of that countrie whome when Sichem had seene the sonne of Hemor the Huite the Prince of that land he was in loue with her and he tooke her away and lay with her by force rauishing the virgin Gen. 34. And thus that poore wench by reason of her curiositie lost her honestie and virginitie Dauid likewise on a certaine day standing on the roofe of his house saw a woman and fell in loue with her for whose loue he committed adulterie and murther and so being deceiued did transgresse the law of his Creator 2. King 11. And for that he saw that vnawares which he ought not to haue seene he contracted a bleamtsh all the dayes of his life in his credit and reputation That most strong Samson dâ—scending into the countrie of the Philistins saw there a woman and became enamoured of her and slept in her bosome but shee shaued of the haire of his head and deliuered him into the hands of his enemies who immediatly plucked out his eies so he poore man for that he saw that which he should not haue seene lost his eies was in danger to be slaine Iudg. 16. Know therefore deare sister that many men by meanes of their eies haue fallen into danger both of their bodies ad soules Wherefore I counsell you amiable sister in Christ that you make a couenant with your eies least you see any thing vnawares which may turne to your preiudice Haue a care likewise that death enter not into your soule by the windowes of your eies Therefore most louing sister in Christ as I haue alreadie told you if as yet your flesh assault you if as yet vncleane titillations tempt you if as yet lust allure you if as yet the remembrance of fornication trouble you oppose against it the memorie of your death as a shield to defend you Place the end of your life before your eies call the day of your departure out of this world to remembrance Set before you the future torments consider daily Gods seuere iudgements let the dreadfull image of the day of doome be continually placed before your eies Be alwaies mindfull of the horrible paines of hell Let the heate of hell extinguâ—sh in you the heate of lust Let the remembrance of Gods eternal anger and furie against sinne and iniquitie quench the lasâ—iuious heat of your bodie Let the flame of that infernal and vnquenchable fire quench in you the heate of vnlawfull desire let the greater heaâ—e ouercome the lesser Let the greater heate vanquish the lesser Let the câ—asâ—â—ng noyse of those hellish flames put to flight all inordinate affections As one naile driueth out an other so oftentimes the heate of hell fire driueth ouâ—â—he heate of carnal desire Venerable siâ—â—er I earnestly beseech God almightie that he will giue you true chastitie both of mind and bodie Amen Of abstinence CHAPT XXIV THis is perfect abstinence or fasting when our outward man fasteth and our inward man prayeth Prayer by fasting doth more easily penetrate heaueÌ„ By fasting prayer the mind of a maÌ„ is conioyned to the Angells and vnited to God Fasting is an armour impregnable against the temptations of the diuel By prayer and fasting the diuells are ouercome Deare sister in Christ are you desirous to know by what luxurie is best extinguished Louing â—â—other I would verie willingly and therefore I entreat you to tell me Listen then most amiable sister in Christ By fasting fornication is conquered by fasting lust is extinguished lay aside fulnes and lust will soone loose his forces Abstinence subdueth the flesh abstinence represseth lasciuiousnes abstinence maistereâ—h carnal motions abstinence defeateth fornication of his forces luxurie is destroyed by hunger thirst hunger thirst ouercome lust The mind being cloyed with superfluitie of fare looseth the vigour of prayer such as the flesh is when it is long without foode such is the soule which is daily satiated with the word of God S. Hierome writing of abstinence saieth thus Our fasts ought to be moderate least they ouer much weaken the stomack because
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
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.
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
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
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
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—
one coate least we should feare tribulation he for our sakes hath willingly endured the same and least death should seeme dread full vnto vs he hath voluntarily sustained death for vs. * All that is in the world is the concupiscence of the flesh and the concupâ—scence of the eies and the pride of life which is not of the father but is of the world And the world passeth and the concupiscence thereof 1. Io. 2. Wherefore deare sister let vs not loue those things which are in the world least we perish with the world Dauid was a King and albeit he did abound with siluer and gold and ruled with a strong hand according to the interpretation of his name ouer many people yet he thought humbly of himselfe and said * I am poore and in labours from my youth Psal 67. And againe I am needie and poore Psal 69 And in an other place * I am a stranger with thee and a pilgrime as all my fathers Psal 38. Venerable sister let not transitorie allurements or contentmens delight your mind let neither temporal commodities make you merrie nor earthly losses and crosses make you mourne For so it is written If riches abound set not your heart vpon them Those things which ye possesse with loue we loose with griefe Listen ô spouse of Christ what I say He to whome all things in heauen and earâ—h do offer their seru ce became poore for vâ— Why what was the cause That by his pouertie he might mâ—ke 〈◊〉 rich You therefoâ—â— honâ—st virgin walk in the way in which Christ Iesuâ— your bridâ—â—roome haâ—h gone bâ—fore you 〈◊〉 your heauenly captaine with vnwearied steps Doublesse if you shall ouertake him you shall raigne with him Venerable sister behold the virginitie and pouertie of the blessed virgin Marie who wa so rich in our Lord and Sauiour that shee deserued to be his mother a d yet withall was so destitute of all worldly wealth that shee had neither midwife nor handmaid to assist and attend vpon her at his birth shee was likewise so needie and poore that for want of better lodging in â—eed of a bed shee laid her child in a manger Luc. 2. Moreouer S. Ioseph to whome shee was espoused was also verie poore in so much that he got hi liuing by playing the carpenter In like sort we read of the holy Apostles that they serued God in hunger and thirst in fastings often â—n cold and nakednes 2. Cor. 11. O spouse of Christ you haue examples by which you may contemne earthly riches and couet heauenly happines * For they that will be made rich in this world fall into tempâ—ation and the snare of the diuel and many desires vnprofitable and hurtfull which drowne men into deâ—â—ruction and perdition 1. Tim. 6. They easily contemne earthly riches who perfectly hope for hâ—auâ—nly because voluntarie pouertie leadeth a man to eternal felicitâ—e We came not to religion that we might passe ouer our time therein in pleasures but that by watching praying fasting singing and fighting against our spiritual aduetsaries we might by Christs assistance attaine to that kingdome which is promised vs. For for â—his cause we come naked into this world and are presented naked to baptisme that being naked and without impediment we might arriue to heauen What an absurd and vnseemely thing is it and contrarie to reason that he that was borne naked and came into the world hauing iust nothing should desire to enter rich into heauen * It is easier for a camel to passe through the eie of a needle then for a rich man to enter into the kingdome of heauen Mat. 19. It is better to want then to superabound He is ouer couetous to whome God doth not suffise Deare siâ—â—er if for the loue of Christ we shall willingly in this world endure hunger and thirst and nakednes and other corporall affliction we shall reioyce with the same our Lord Iesus Christ in his heauenly kingdome Amen Of murmuring CHAPT XLVII THe lodging of our heart is sanctified by the grace of God and by the inhabitation of his holy spirit when there is charitie peace goodnes humâ—litie concord gentlene and other such vertues abiding in vs. These are our riches to wit good manner and vertu s. But if we begin to brawle murmure and contend among our selues we are presently depriued of all these spiritual graces Why Because vertues cannot remaine with vices * For a little leauen corrupteth the whole paste 1. Cor. 5. Euerie seruant of God ought seriously to consider how great an euil he doth incurre Iâ— for temporal things he murmure for by this meanes he that ought to be rich becommeth poore What are our riches certainely vertues We therefore loose our vertues if we murmure for meate or drinke or such like corporal commodities Murmuring is a grieuous sinne wherevpon S. Gregorie saith No man that murmureâ—h receiueth the kingdome of heauen no man can murmure that receiueth the same The heart of a foole is as the wheele of a carte carriyng hay murmuring aÌ„d making a scrikâ—ng noyse as it goeth on the way Many religious men and woemen behaue themselues after the same manner who are subiect to many carnal desires and neuer cease to murmure Wherefore venerable sister it is requisite that we follow the counsel of S. Paul saying * Neither do you murmure as certaine of them murmured to wit in the wildernes and perished by the destroyer 1. Cor. 10. It is a dangerous thing therefore for vs to murmure least perhaps we perish by the destroyer in tâ—e monasterie as they perished in the wildernes Let vs therefore keepe our tongues from murmuring least which God forbid as they perished in this world we perish in the world to come Let vs not muâ—mure least as they perished in this life we perish in the next Let vs beware of all murmuring least peraduenture we suffer that in our soules which they suffered in their bodies Againe the Apostle doth counsel vâ— saying * Neither let vs tempt Christ as certaine of them tempted and perished by serpents ibidem He tempteth Christ who murmureth for meate or drinke or apparaile as it is written of the same people * And they tempted God in their hearts so that they asked meates for their liues Psal 77. And againe * And they murmured in their tabernacles they heard not the voyce of our Lord. Psal 105. He tempteth Christ who in the monasterie murmureth by asking more then he doth neede He doeth against Christ who in the monasterie demandeth more then is requisite He sinneth against Christ who in the monasterie doth scandalize his superiours by importunatly vrging them for earthly and transitorie things And haue perished by serpents Why haue they perished by serpents vnlesse for that a serpent is full of poyson and euerie one that murmureth hath the poyson of the diuel an his tongue This the Apostle S. Iames doth auouch saying * The tongue is an vnquiet euil full of deadly poysoÌ„ Iam. 3.
to paint their faces that â—hey may appeare beautifull in the sight of men O what an vnseemely and absurd thing is it thaâ— Nunnes and religious woemen should doe that which whoâ—es and secular woemen doe in the world Wherefore honeâ—t siâ—ter heare wâ—at I say mark what I admonish you Neuer deck vp your countenance that you may pâ—ease men buâ— adorne the face of your conscience with vertues within thaâ— you may be able to please Christ Iesus your celestial bridegroome God iâ— not delighted in the beautie of the bodie but in the beautie of the mind he is not delighted in the composition of the countenance but in composed manners â—e is not delighted in the corporal composition but in a holy and spiritual conuersation When a deuout soule is adorned with good manners for the loue of Christ within then it becommeth faire anâ— pleasing vnto him which the bridegroome doth insinuat vâ—rie well in the Cantiâ—le where he speaketh to the spouse saying * How beautiâ—ull art thou anâ— how comely my deareâ—t in delightes Cant. 7. As â—f he should say How beautifull art thou my dearest that is thou art beau ifull by liuing iustly vertuously and â—el giously and thou art my deareâ—t by louing me aboue all things Thou art therefore faire and beautifull for that thou dost conuerse in good workes by liuing well and in this respect thou art my dearest for that thou dost loue me perfectly because thou dost not loue any other friend more then me Thou art not onely my friend but also my deare â— because thou dost more desire to please me by good workeâ— internally then externally to please men by the beautie of thy bodie For this cause thou art not onely my friend but my deare in delightes A holy and deuout soule is said to be most deare in delightes that is in the delightes of the holy scriptures because he doth neuer attaine to the loue and familiaritie of Christ in any perfect manner that contemneth to abound in the deligh es of the holy scrip ure He alone will be able to attaine to the loue of Christ Iesu who recreateth himselfe in the delighâ—es of the holy scriptures such a one both loueth Chr st and is beloued of Christ But he that more desireth to please men by the beautie of his countenance then Christ by his good workes and actions doth neither loue Christ nor â—s beloued of Chriâ—t Wherefore I admonâ—sh you most deare sister that you loue Christ aboue all things because God the father hath chosen you in him before all ages I entreat you likewise that you couet to pâ—ease him alone and that you will not accept of that temporal or transitorie praise that is offered you by men Amen That a Virgin out not to laugh immoderatly CHAPT LXV MOst deare sister listen to the woâ—â—e of that mo t wise Salomon * Lâ—ugâ—â—er I haue reputed errour and to ioy 〈◊〉 haue said Why art thou deceâ—â—â— in vaine Eccles. 2. We term 〈◊〉 an errour when we ought to doâ— onâ— thing and doe an other Then there â— e an errouâ—â—s committed when he 〈◊〉 â—ugâ—â— to veepâ— doâ—h laugh and and â—ee eaâ— Laughter for this cause is called 〈◊〉 erroâ—r for that during the timâ— that any one doth laugh he forgetteth the day of his death He is truly deceiued in vaine that taketh content in temporal delectation They are truly deceiued that reioyce at the prosperitie of th s world because if they would call the day of tâ—eir deaâ—h to remembr nce they would ra her lament â—heir sinnes then laugâ— at fond and vaine things Those that laugh at friuolous and thâ— vaine things if they did remember thâ— calamiti s â—hat are lâ—ke to all vpon â—â—m would not laugh but mouâ—ne Wherevpon Salomo alâ—o 〈◊〉 Laughter shâ—ll bâ— m nglâ—d with sorrow and mouâ—ning occupiet the later en s of ioy Prou. 14. Our Lord likewise saith in the Goâ—pel * Blessed are they that mouâ—nâ— â—oâ— t ey shall be conâ—oâ—ted Maâ— 5. He saith noâ— Blessed are they that laugh but Blessed are th y that mouâ—ne because tâ—ey indeed are blessed that mourne for their sinnes not they that laugh at vaine tâ—ings Tâ—ey that mournâ— according to God are blessed because they shall be conforted Moreouer the Apostle S. Iames doth blame such as laugh at vaine thing sayiâ—g * Your laughter shall be turned in to lamentation and ioy into mourning Iam. 4. A foole in laughâ—er exalteth his voyce but a wise man will scarce laugh secretly Eccli 21. Wherefore deare siâ—ter eschew laughter as an errour and change temporal mirth into mourning Why Certainely to thâ—s end that by lamenting uring this your pâ—lgrimage you may become blessed I meane that at the hower of your death you may be found blessed if you bewayle your offenses in this world Acknowledge your selâ—e to be a pâ—lgrime or stranger in the world because heere is not your countrie but in heauen you haue not heere a permanent citie because God haâ—h promised you a celestial Hiâ—ruâ—alem in that eteâ—nal beatituâ—e to which the Prophet Dauid did desire to attaine when he said * I reioyced in those thing which were said to me we shall gâ—â— inâ—o the howse of our Lord Psal 121. The likâ— desire had tâ—at seâ—uant of Chri whâ—ch said * I desire to be dissoâ—ued and to be with Christ Philâ—p 1. He also couered to attaine to heauâ—n who lamented his ouerlong abode in thiâ— world in this manner * Woe â—s â—one tâ—at my seiouâ—ning is prolonged I haue dwelt with tâ—e iâ—habitants of Cedaâ— Ps 119. When â—e said this he did not laugh at worldly vanities buâ— raâ—her lâ—mented the tediousnes of this his earthly pilgrimage Therefore honest Virginâ— let your ioy be alwayes in heauen Let the mirth of your heart be alwayes accompanied with modestie anâ— stillne according as the Apostle doth admonâ—sh vs * Reioyce saâ—th he in our Lord aâ—wayes againe I say reioyce Philip. 4. Anâ— in an other place The fruit oâ— the spirit is charitie ioy peace c. Galat. 5. Such a ioy doth not trouble the mind through immederatnes of laughter but doth eleuate the soule thâ—â—ugh a â—esire oâ— attaining to that heauenly countrie whâ—râ— shâ—e may heare that ioyfull wellcome pronounced vnto her * Enter into the ioy of thy Lord. Mat. 25. The face of a man is the looking glasse of his heart By laughter a man may easily know the heart of a râ—ligâ—ous woman Laughter and vnprofiâ—able iesting do â—â—nouâ—ce the vaine conscience of a Nâ—â—â—â—e laughter and vnseemely iesting do often-times mâ—ke knowne the heart of a religious woman For if shee had a chaâ—â— heart shee would neuer laugh in that immodest soâ—â— Iâ— her mind were not iâ— pure shee would not laugh after that lasciuâ—ous manner For so our Lord saith * Out of the abounâ—anâ—e of the heart the mouth speaketh Mat. 12. The laughâ—er therefore and lightnes of a Virginâ— countenance proceedeth from the abounâ—ance of her most vaine conâ—â—ience If
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