beginneth to feare If he beginneth to beleeue he beginneth likewise to feare but for that â—e feareth he hath not yet a perfect confidence in the day of iudgement Charitie is not yet perfect in him that as yet feareth because if charitie where perfect in him he would not feare Perfect charitie would cause in a man perfect iustice and a man would haue no cause to feare but he would haue iust cause to desire that iniquitie may passe and the kingdome of God may come What is perfect charitie but perfect sanctitie He hath in himselfe perfect charitie that liueth perfectly He that liueth perfectly hath nothing whereby to be damned in hell but rather whereby to be crowned in heauen He that hath perfect charitie in himselfe feareth not to be punished in hell but hopeâ—h to glorie with God in heauen Wherevppon it is said in the psalme * All that loue thy name shall glorie in thee Psal 5. Feare therefore is not in charitie but perfect charitie driueth forth feare Feare first commeth into the heart of man that a place may be prepared for charitie To this seruile feare succeedeth a third Feare to wit initial when a man beginneth to doe good for the loue of God which he did before for the feare ef hell Of this initial feare the Prophet Dauid saith in the Psalme * The feare of our Lord is the beginning of wisdome Psal 110. Initial feare is wheÌ„ a maÌ„ beginneth to loue God whome before he feared and by this meanes seruile feare is excluded from the heart To this initial feare succeedeth a fourth feare called chast by which we feare least our bridegroome to wit Christ Iesus delay or depart from vs least we affroÌ„t or offend him least we loose him This chast feare proceedeth from loue This chast feare ariseth from loue Of this feare we read in the psalm * The feare of our Lord is holy permanent for euer and euer Psal 18. Feare first commeth into the heart of man And whie That it may prepare a place for charitie by how much the more that charitie doth begin to dwell in the heart of man by so much the more feare doth decrease by how much the more charitie is in the heart of man by so much the lesse feare is Whie Because charitie chaseth it forth Listen deare sister and I will tell you a fit similitude Oftentimes we see that the thread is introduced by meanes of the bristle or bigge rough haire when any thing is sowen first the bristle entreth in and after the bristle entreth the thread so feare eÌ„treth first into the mind of man and after feare charitie feare entreth in that it may bring in charitie but after that charitie is entred it driueth forth feare This feare is holy for that it begetteth holines in the mind of a maÌ„ This feare is holie for that it bringeth perfect charitie into the mind of a man For perfect charitie is perfect sanctitie This feare is chast for that is doth not admit adulterous loue and this because it loueth God aboue all things and preferreth nothing before his loue This feare likewise is termed filial for that it doth not feare God as a seruaÌ„t feareth a cruel maister but as a sonne feareth a most louing father This Feare is therefore termed filial for that it doth not feare as a seruant but as a sonne But whence is it that the Prophet Dauid saieth * The feare of our Lord is holy permanent for euer and euer Psal 18. sitheÌ„ce S. Iohn saieth Perfect charitie casteth forth feare 1. Io. c. 4. This is that which we said before that he hath a chast and holy feare who doth not feare God for feare of hel or for feare of tormeÌ„ts but for loue reuerence And this feare to wit the reuerence of God remaineth for euer and euer But he that feareth God for feare of the paines of hell hath not a chast but a seruile feare in himselfe for that he hath not perfect charitie For if he did perfectly loue God he would haue perfect iustice in himselfe and would feare God not for feare of tormeâ—â—s but with feare and reuerence And therefore feare of paine or torments is not in charitie because perfect charitie chaseth it forth The seruant feareth his maister in one sort and the sonne his father in an other The seruant feareth his maister with despaire and hatred the sonne feareth his father with reuerence and loue Now therefore most reuerend sister I admonish you that you feare God with loue reuerence For I would not haue you lie alwayes groaning vnder the yoke of feare but rather that you should lift vp yourselfe by loue to our lord your father who hath made you as his daughter Moreouer I admonish you that you loue God chastely and preferre nothing before his loue but that you despise for his loue all wordly things whatsoeuer Againe I aduise you and entreat you most honest Virgin that you amend your life with all care and diligence and therfore let your discourse be chast your gate honest your countenance humble your tongue affable your mind full of loue your hands full of good workes and this by the assistance of our Lord without whome you can doe nothing that is good Most louing sister in Christ if you will heare me as a brother and feare God with your whole heart and affection you shall haue many good things not onely in this life but also in the life to come Amen Of Charitie CHAPT V. * THE King hath brought me into the wine cellar and hath ordered in me charirie Cant. 2. This wine cellar is the church in which is the wine of Euangelicall preaching Into this cellar therefore the spouse of the bridegroome to wit a holy soule is brought charitie is ordered in her because all things are not to be loued alike but aâ—ter a differeÌ„t manner We ought not to loue all things equally but some lesse some more For to know what to doe yet not to know what order we are to keepe in our proceedings is not perfect knowledge If we do not loue those things which we ought to loue or if we loue those things which we ought not to loue we haue not charitie And if we loue those things more which we ought to loue lesse or if we loue those things lesse which we ought to loue more our charitie is not ordinate This therefore is ordinate charitie that we loue God before all things aboue all things We ought to loue God with our whole heart that is with our whole vnderstanding and with our whole soule and with our whole will and with our whole mind and with our whole memorie to the end that we direct all our vnderstanding and all our thoughts and all our life to him from whome we haue all good things or let nor part of our life be left idle but let euerie thing that commeth into our mind be directed to that
more then the Creator doth sinne And he that preferreth the loue of any creature before the loue of the Creator doth erre God therefore ought to be loued of vs aboue all things Say I pray you ô honest virgin with loue and affection towarâ—s Christ * My beloued to me and I to him who feedeâ—h among the lilâ—es till the day breake aÌ„d the shadowes decline O spouse of Christ say yet more plainely I beseech you let my be loued be linked to me in the bond of loue and charitie and let me be conioyned and coupled to him by the interchange of mutual amitie Who feedeth among the lilies that is to say is delighted and solaced among the white and odoriferous vertues of the Saincts and amidst the quires of virgins till the day breake and the shadowes decline vntill the cloudes of this preâ—eÌ„t life passe and the day appeare that is vntill that clearenes of blisse come which shall continue for euer Most deare sister it is iustice to loue God wth our whole heart and to adhere to him with out whole will who is the chiefest good To loue the chiefest good is the chiefest beatitude He that loueth God is good if good then likewise blessed By how much the more a man loueth God by so much the more he shall be blessed Loue is the speciall and proper vertue of the Saincts My most louing sister in Christ I haue said this that no loue of the world may separate you from the loue of Christ O spouse of Christ I yet further entreat you that you will tell vs something of the loue of your celestial bridegroome * A bundle of myrrhe my boloued is to me he shall abide betweene my breastes The place of the heart is betweene the breastes that is betweene the pappes my beloued therefore shall abide betweene my breastes that is the memorie affection and loue of Christ Iesus my bridegroome shall alwayes be betweene my breastes that is in my heart So that at all times aswell in prosperitie as in aduersitie I will call to memorie all the benefits which he hath bestowed vpon me because he hath loued me and died for me and hath ascended into heauen and to the end I may come vnto him he daily calleth me saying * Come from Libanus my spouse come from Libanus come thou shalt be crowned Cant. 4. Let the left hand of my bridegroome Christ Iesus be vnder my head that is to say let the guift of the holy Ghost during this present life rest in me and let the vnderstanding of the holy scriptures be in my mind that I may know him and perfectly loue him Cant. 2. that is to say make me to attaine to eternal felicitie O most deare sister desire the handmaides of Christ that are with you and say to them * Stay me vp with flouers compasse me about with apples because I Languish with the loue of my beloued bridegroome Christ Iesus Cant. 2. O you my sacred sisters who alreadie loue Christ aboue all things and preferre nothing before his loue stay me vp with the examples of your good workes and shew me how I may be able to find Christ my beloued because I languish through his loue This loue is sweete this languishing is delightfull this sicknes is sacred this affection is chast this coniunction is vndefiled this copulation is vncorrupted this embracing is vnspotted And you ô sacred sisters stay me vp with flowers that is with the examples of your holy conuersation because I languish through the loue of my bridegroome Most chast virgin you truly languish through the loue of Iesus Christ your bridegroome if you despise and coÌ„temne all earthly things for the loue of him Verily you lie sick in the bed of contemplatioÌ„ if you loue Christ aboue all thiÌ„gs You are truly sick for the loue of Christ if you loue heauenly thingâ— more then earthly You truly lie sick and languishing for the loue of Christ in the bed of internal loue and sweetnes if you be strong in good workes and weake in worldly businesses My most deare and louing sister if you loue Christ with your whole heart and preferre nothing before the loue of him you shall reioyce with the same Christ Iesus your bridegroome in his heauenly kingdome If you imitate Christ sincerely and loue him vnfeined by you shall without all doubt reioyce with him in his heauenly countrie and shall follow him with the holy virgins whither soeuer he goeth If you adhere to Christ with all deuocion and sigh to him day and night in this present world without doubt you shall reioyce with him in his heauenly pallace and shall sing sweet hymnes vnto him among the quires of virgins as it is written Thou feeding there where lillies spring While round about thee Virgins daunce Thy spouses doost to glorie bring And them with high rewards aduaÌ„ce The Virgins follow in thy wayes Whither so euer thou dost goe They trace thy steps with songs of praise And in sweet hymnes thy glorie show This I haue said most deare sister to the end you should loue Christ aboue all things and preferre nothing before his loue I desire you be loued sister that you will admit no swetnes besides Christ seeke no loue besides Christ and loue no beautie besides Christ Weepe and lament for the loue of Christ your redeemer vntill you see him raigning at the right hand of his heauen by Father Amen Of the loue of our neighbour CHAPT XIII MOst louing sister listen what our Lord Iesus Christ saith to his disciples * In this all men shall know that you are my disciples if you haue loue one to an other Io. 13. All. the faithfull are Christ disciples Euerie one is his alisciple whose doctrine he followeth He therefore that will be the disciple of Christ let him endeauour to loue his neighbours as himselfe * The loue of our neighbour woâ—keth no euill RoÌ„ 13. Why Because * loue is the fulnes of the law And the Apostle S. Paul * Walke in loue as Christ also loued vs deliuered himselfe for vs. Ephes. 5. Likewise the Apostle S. Iohn saieth * He that loueth his brother abideth in the light and scandal is not in him But he that hateth his brother is in the darknes and walke h in the darknes and knoweth not whiter he goeth because the darknes hath bliÌ„ded his eies 1. Io. 2. If any one shall say that I loue God and hateth his brother he is a lier For he that loueth not his brother whome he seeth God whome he seeth not can he loue And this commendement we haue from God that he which loueth God loue also his brother 1. Io. 4. Salomon also saith * He loueth at all times that is a freind and a brother is proued in distresses Pro. 17. S. Augustine likewise saieth thus You conquer a man by humane felicitie you conquer the diuel by the loue of your enemie Howbeit deare sister the loue of Gods seruants one
whome you might be reuenged Venerable sister the peace of God which surpasseth all vnderstanding keepe your heart and soule Amen Of concord CHAPT XLI * SIxe things there are which our Lord hateth and the seuenth his soule detesteth to wit him that soweth discordes among brethren Prou. 6. That man is accursed that soweth dissention among the seruants of God He that breaketh peace and concord doeth against God He doeth Christ an iniurie who among his seruaÌ„ts soweth enmitie Why Because Christ is our peace who hath made both one to wit Angells and men to be at concord and vnion The concord of the wicked is the contrarietie of the good As we wish that the good may haue peace so we ought to wish that the concord of the wicked may perish Concord to commit sinne is ill but concord to doe good to follow iustice to serue God is good and commendable We are gathered togither into one place for this end that in the seruice of God we may all haue one spirit and mind All that dwell in the house of God ought to haue one soule and one heart It nothing helpeth to dwell together in one house if diuersitie of wills separate vs God loueth vnitie of mind more then vnitie of place behold we are in this house many men diuerse manners diuerse hearts diuerse soules One life one intention one loue towards our Creator ought to vnite all these togither We ought therefore in this to be of one mind and one will that we may serue God and that we may loue God with our whole heart and our whole soule and our neighbour as our selues The vertue therefore of concord is necessarie and expedient But if I will doe mine owne will and this man his and that man his there will follow diuisions chiding chaffings and scoldings must needeâ— arise which are the workes of the flâ—sh and as the Apostle hath auouched * They which doe such thingâ— shall not obtaine the kingdome of God Gal. 5. Most deare sister beleeue me our fastingâ— our prayeâ—s our verie sacrificâ—s are not so pleasing to God as peace and concord And for this cause our Sauiour saith in the Gospell * Goe fiâ—â—â— to be reconciled to thy brother and then comming thou shalt offer thy guift Mat. 5. Venerable sister great is the vertue of concord in the sight of God without which our sacrifices are not acceptable to him by which our sinnes are abolished We must know tâ—at when we came to religion we vndertooke to wrestle with the diuel A question Deare brother tell me if there be any thing which the diuel dreadeth The answere Amiable sister there is nothâ—g which the diuel feareth so much as concord and charitie For if we giue away all that we haue for the loue of God the diuel feareth not this becaâ—se he haâ—h noth ng If we â—ast the diuel feareth not this because he neuer eateth If we watch the diuel feareth not this because he neuer sleepeth But if we obserue charitie and concord ô this is that which maketh the diuel affraid Why what is the reason Because we obserue that on earth which he would not obserue in heauen For this respect likewise our holy mother the Church is said to be terrible as the armie of a campe set in array because like as the enemies are affraid when they see an armie come marching towards them in battle array so the diuel is affraid when he beholdeth spiritual men armed with the harnesse of vertues to liue together in concord and vnitie He grieueth exceedingly as one vanquished and put to shame when he seeth that he cannot deuide and penetrate their squadrons by discord and dissention Wherefore we ought to liue all in the house of God as men of one heart and will that by this meanes we may ouercome the diuel The hand-maide of God that desireth to liue in peace and concord must first of all leaue the bad customeâ— which shee had learned in the world least shee be peruerse and inordinate lea t shee liue irreligiously in the cloister and so trouble or scandalize the rest of Chriâ—ts hand-maides by her bad behauiour Shee ought likewise to measure her actions her motions her speeches and her whole life that shee may be able religiously to agree with those with whome shee liueth Wherefore I admonish you deare siâ—ter that you liue charitably and humbly with all the hand-maides of God in the monasterie Venerable siâ—ter inuite such as hate you to peace and amitie recaâ—l such as are contentious to concord and charitie Let there be no speech of chiding or discontent which may hinder concord and agreement O spouse of Christ let that charitie which hath separated you from the world conioyne and vnite you to God Amen Of sufferance or forbearance CHAPT XLII MOst deare sister learne modestie of Christ learne long sufferance or forbearance Seriously consider his example and so no inâ—uries will make you sorrowfull For he suffering for vs hath left vs an example of patience Because being â—â—riken with the palmes of menâ— hands scourged with whippes besmeared with spittle fastned with nayles crowned wit thornes condemned to the death of the crosse he alwayes held his peace For when any one doth reproach you it hapneth vnto you for your sinnes when you are wronged your sinnes are the cause what aduersitie soeuer doth happen vnto you it hapneth for your offences You will endure aduersitie with greater patience if you consider the cause When therefore you are reuiled or wronged betake your selfe to prayer when any one doth curse you blesse hâ—m and speake him faire blesse him I say that curseth you For curses adde blessings asswage him that is angrie with patience dissolue his furie with faire wordes vanquish his wickednes by your meeknes his malice by your goodnes By your goodnes conquerre the malice of others By your stillnes dissipate their stubbernnes Venerable sister prepare your heart for prosperitie and aduersitie and endure the one and the other as they shall happen vnto you Be readie for all euents whether good or bad that whatsoeuer doth happeÌ„ or occurre vnto you you may sustaine it with a quiet mind Let passe opprobrious speeches making no more account of them then if they were spoken to others Take no notice of the errours of detractors Honest virgin although euerie one prouoke you although euerie one molest you although euerie one vexe you although euerie one insult ouer you although euerie one raile at you although euerie one find fault with you although euerie one scold and chide you although euerie one reproach you although euerie one wrong you although euerie one mock and scoffe at you yet do you say nothing yet do you hold your peace yet do you make as if you heard them not yet do you let all passe yet do not you replie yet do you keepe silence yet do not you answere any thing that is amisse yet do not you giue bad speeches yet do not you retort
coÌ„quest or vnexpected calamities Those things are most grieuous to be endured which are not thought vpon before hand Those things are most bitter into which we fall vnawares Vnexpected euills do afflict more then others A sodaine mischiefe doth molest verie much that which is not fore seene doth most of all trouble the mind A sodaine tempest of the sea doth cause feare a foe vnloked for doth cause terrour sodaine euents are most irk some sodaine accidents are most vnwelcome Wherefore my most deare sister in Christ prepare your heart both for prosperitie and aduersitie * In the day of good things be not vnmindfull of euills and in the day of euills be not vnmindfull of good things Eccli 11. Be watchfull in your senses leaâ—t you be defiled with vaine cogitations Loue the knowledge of the scriptures and contemne the vices of the flesh Most â—eare sister if you be watchfull to God with your whole heart and serue him all the time of your life with all deuotion with out all doubt you shall raigne with him in his heauenly kingdome Amen Of vvisdome or discretion CHAPT LVI MOst deare sister listen to our Lord Iesus Christ saying in the Gospel Be ye wise as serpents and simple as doues Mat. 10. Salomon also saith * The simplicitie of the iust shall direct them and the supplanting of the peruerse shall wast them Prou. 11. â— * The strength of thâ— simple the way of our Lord and feare is to them that worke euill Prou. 10. * The iustice of the simple shall direct his way and the impious shall fall in his impietie Prou. 11. * The innocent beleeueth euerie worde Prou. 14. * He that deceiueth the iust in a wicked way shall fall into his destruction and the simple shall possesse his goods Prou. 28. * Men of blood hate the simple but iust men seeke his soule Prou. 29. Holy rusticitie is onely profitable to it selfe and asmuch as it doth edifie and doe good in the Church of Christ by the merit of life so much it doth disedifie and doe hurt if it doth not resist those that gaine-say the truth S. Hierome likewise saith In the seruants and handmaides of God attire of bodie is not to be expected but simplicitie of mind Let neither a simple man nor a plaine honest man thinke that sanctitie doth meerely consist in rusticitie of speech but onely in a pure and simple conscience Of two imperfections it is better to haue a holy rusticitie or rudenes then a sinnefull eloquence A sacred rusticitie is more praise worthy then verbal loquacitie Deare sister in Christ if our intention be simple and sincere before God our actions will not be sinfull nor obscure in his sight They that know not how to be chast by iustice cannot be innocent by simplicitie or plainnes The Saincts and such as are elected begin the way of righteousnes and simplicitie with feare but end with charitie For God is not onely a beholder of our wordes but also of our heart and loueth them that serue him in simplicitie of heart Wherevpon the bridegroome speaketh in the Canticles saying * My doue is one my perfect one shee is the onely to her mother the elect to her that bare her Cant. 6. Our mother is the regenerating grace of God which chooseth one doue onely because it onely collecteth those that remaine in simplicitie and are not diuided from vnitie For many faithfull aslong as they attend to God aslong as they cherish one an other through one desire of Christ aslong as hauing one heart and one soule they coÌ„ioyne themselues in charitie of many members they make one bodie in which liuing all in simplicitie of vnitie they remaine one doue onely Those things which men contemne and deride are in great estimation before God Let vs therefore venerable sister desire almightie God to send downe the holy Ghost from heauen vnto vs who may make vs to haue the simplicitie of the doue and the wisdome of the serpent that we may be simple in malice and wise in good workes For the serpent is a craftie creature as we read of the Aspe in particular who seing the inchanter comming putteth one eare close to the ground and with his tayle stoppeth the other to the end he may not heare the voyce of the inchanter Where vpon the Prophet speaking of cruel men and such as are wise in wickednes vseth these wordes * They haue furie according to the similitude of a serpent as of the Aspe that is deafe and stoppeth his eares which will not heare the voyce of the inchanters and of the sorcerer inchanting wisely Psal 57. Do you therefore most louing sister imitate the serpent in this point that is shut your eares that you heare not euill wordes Honest virgin beseech almightie God that the oyle of a sinner may not fatte your head Psal 140. By the oyle of a sinner I meane the praise of a flatterer The serpent doth shut his eare that he may not heare the inchanter do you shut your eare in like manner that you may not heare a slaunderer The Aspe is carefull and craftie least he heare tâ—e charme or inchantement and so die be you likewise circumspect and carefull least euill wordes enter in by your eares and kill your soule Wherefore ô spouse of Christ neither the wisdome of the serpent ought to be in you without the simplicitie of the doue nor the simplicit e of the doue without the wisdome of the serpent to the end that the craft and wisdome of the serpent may stirre vp the simplicitie of the doue to beware of euill and the simplicitie of the doue may temper the wisdome of the serpent that it may doe â—hat which is good and laudable My most louing sister in Christ the doue hath likewise seuen vertues in her which you by the grace of the holy Ghost may â—aue in your seâ—fe The doue â—ften sitteth vpon the riuers of waters â—at seeing the hauke comming shee may diue into the water and so escape his talents in feeding shee selecteth the choisest graines of corne sâ—ee often nowrisheth others young ones shee striketh not with her bill shee is void of gall shee buildeth her nest in the holes of walls and vseth groning insâ—ed of other sweet songs Desire God therefore honest Virgin with all diligence tâ—at â—e will bestow vpon you these doue-like vertues to wit that you may sit vpon the riuers of the holy scriptures and by their admonition and counsel may escape the inuasion of the diuel In the holy scriptuâ—es select the choisest sentences by which you may be refreshâ—d and fed Nourish otherâ— young ones that is men first alienated from God and conuert them to God by your wordes and examples Strike not with your bill that is doe your neighbour no wrong neither speake any thing amisse of him Be void of gall that is be not angrie or spitefull Build your nest in the holes of rocks or walls that is put your coÌ„fideÌ„ce
much Although he be good and godly yet admit him not ouer often into your company Why Least by the familiaritie of visiting the chastitie of both ruÌ„ne to ruine least by ouer frequent seeing the honestie of both come to nothing least by daylie seeing the good name of both be called in question least by ouer often seeing both parties loose their fame and reputation He sheweth himselfe to haue lesse charitie towards God then is fitting that giueth occasion of offending He sheweth himselfe likewise to haue lesse loue towards his neighbour then is expedient that giueth him occasion to offend for albeit he doe not amisse in outward action yet he nourisheth that bad opinion which others haue of him A man oftentimes offendeth by keeping ouermuch company Familiaritie oftentimes ouercommeth those whome vice could not subdue Oftentimes the occasion of doing ill hath caused and doth cause a will They whome pleasure could not subdue are oftimes conquered by continually keeping company Two of different sexe sitting together alone are by so much the more prone to feele carnal titillations in that part by which they are borne The natural flame likewise of the flesh is easily set on fire of it touch any thing that is apt to cause an vnlawfull desire A man and a woman are by nature different who if they be together albeit they sinne not yet by often keeping company they are the cause of a bad report What man can carrrie fire in his bosome and escape burning Fire and tow being put togither do make the flame to be gâ—eater Although they be of a contrarie nature yet if â—hey be put together they beget fire so a man and a woman if they be often seene to be together alone although they doe no harme yet by being togither ouer ofteÌ„ they loose their good name and reputatioÌ„ and cause others to murmure agaâ—nst them A religious man and a religious woman if they talke togither ouer often giue others 〈◊〉 occas o of murmuring The Sexe of a man and a women are different and therefore if they meete togither ouer often there ariseth an occasion of sinning What then doth fire and flaxe doe togither Who is so bereaued of vnderstanding as to put a serpent in his bosome Who is so void of consideration as to beare fire about him in his cloâ—hing Why doth a woman that hath vowed her chastitie to God keepe company weth a man Why doâ—h a woman loue the familiaritie of a man who for the loue of God hath conâ—emned the world and all transitorie things Why doth shee loue the presence of men that longeth to enter into the heauenly bedchaÌ„ber with Christ her bridegroome Why doth a woman that hath consâ—crated her selfe to God in religion desire to heare the deceitfull wordes of men Why doth shee that in the world refused to marrie desire to see mens faces now in the monasterie Wherefore beâ—oued sister in Christ if you desire to be secure from fornication remaine sepâ—râ—te in mind and bodie from the company of men if you perfectly desire to preserue your chastitie for the loue of Christ your bridegroome estrange your selfe from the societie of men If you place your selfe neere a serpent or any such venimous creature you cannot for any long time be secure If you sit neere the fire you will at length be melted although you were made of iron If you put your selfe in danger you will not long remaine vnhurt or secure from the woundes of sinne Listen therefore my most louing sister in Christ listen to the good counsell which I will giue you Let not men know your name let â—hem not see your face yea albeit they heare your name let them not know your countenance Listen also honest virgâ—n to the wordes of S. Paul the Apostle * We must haue goodâ—eâ— moâ—â—e of them that are wâ—thout 1. Tim. 3. We must therefore haue a good life in respect o ouâ—selueâ— and a good fame or repâ—â—ation in râ—spect of others Venerable 〈◊〉 it foâ— the loue of God you shall heere 〈…〉 the companie of men you stâ—â—â— by Goâ—s grace enioy the company of the Ang lls in heauen Amen That a virgin ought to shunne the company of young men CHAPT LIX MY most deare sister if you ought to shunne t e company of holy men with so great carefullnes least both their and your sanctitie perish how much more ought you to shunne the company of young men who follow thâ— obscure wayes and delâ—gâ—tes of this present life And iâ— you ougâ—â— to sâ—â—e the company of holy men with so great care and soâ—icitude how muâ—h more ought you to shunne the company of young men following the concupiscences of his wicked world To this end doth the diuel obiect young men to a religious womans sight that those whome shee seeth by day shee may thinke vpon by â—â—ght and that their late fight and corporal shape may continually 〈…〉 Wâ—erevpon the Prophet saith * Dea h iâ— come vp through ur windowes it is entred into our houses Ier. 9. The diuells allow doth not penetrat the 〈◊〉 parts of the mind buâ—â—y thâ— sâ—nses of the houre My deare sister in Christ mâ—n are to be loued not present but absent Men are to be loued not within but dores without You ought to loue meÌ„ in your heart not in your house Loue men in your mind yet when they are farre distâ—nt Men are to be loued â—or that they are the worke oâ— God yet not within your house or place of aboâ—e Men are to be loued not for the beautie of thâ—ir bodie but for that they are the workmanshâ—p of God almightie Againe deare sister I gâ—ue you this brotherly admonition that you neuer talke alone with any man Let no man talke alone with you neither speake with any man without two or three sisters in your coâ—pany Thâ— spouse of Christ ought not to talke alone with any man vnlesse it be with her ouerseer or ghostly father when shee doth penance for her sinnes A Nunne or religious woman that desireth to talke alone with any man sheweth that foolishnes raigneth in her mind Listen therefore louing sister to what I will say iâ— you couet to continue truly chast sequester your selfe from tâ—e company of men for the loue of Christ If heere on â—aith for the loue of Christ you truly contemne the company of men you shall without all doubt ra gne with him heereafter in heauen Amen That a virgin ought not to conuerse vvith bad men CHAPT LX. MOst vertuous virgin listen to the wordes of Salomon * My sonne if sinners shall entice thee condescend not to them Prou. 1. * Do not enuie an vniuâ—t man nor imitate his wayes Prou. 3. â— * Depart from a wicked man and euil shall faile from you Eccli 7. * Let iust men be your guests and let your gloriation be in the feare of God Eccli 9. What man soeuer you know obseruing the feare of God esteeme such a one as your
wherefore doth he hope it But if we hope for that which we se not we expect by patience ROM 8. Wherevpon Salomon saieth * The expectation of the iust is ioy but the hope of the impious shall perish PROV 10. Therefore most deare sister do you likewise expect our Lord and depart from euill and he will exalt you in the day of his visitation that is at the day of your death or at the day of doome They that cease not to commit sinne do expect Gods mercie in vaine which they might expect well if they would depart from euill Wherevpon blessed Isidorus saith We ought to feare least through the hope which God promiseth vs we persist in doing amisse Neither must we againe despaire of Gods mercie and compassion for that he doth strictly restraine vs froÌ„ sinne but which is better let vs eschew both these dangers by shunning sinne by Gods pittie hoping for pardon For euerie iust man laboureth betweene hope and feare for that one while hope maketh him ioyful an otherwhile the horrour of hell maketh him fearefull For he that despaireth of the pardon of his sinne doth more condemne himselfe by despaire then by the euill he hath done Wherefore beloued sister let your hope be firme in Christ Iesus your bridegrome because mercie shall compasse hose about that hope in our Lord. Psal 10. * Hope firmelie in our Lord and doe good inhabit the earth and in his heauenly kingdome you shall be fed with his riches psalm 26. Venerable sister lay aside iniustice and hope in Gods mercie compassion cast aside iniquitie and hope for saluation Amend your selfe and hope in Gods mercie Expell from you wickednes and hope for forgiuenes Correct your life and hope for life euerlasting to which he vouchsafe to bring you who hath chosen you before the world began Amen Of the grace of God CHAP. III. THE Apostle S. Paul saieth * Where sinne abounded grace did more abound that as sinne reigned to death death so also grace may reigne by iustice to life euerlasting Rom. 5. * For the stipends of sinne are death but the grace of God life euerlisting Rom. 6. * But to euerie one of vs is giuen grace according to the measure of the donation of Christ Ephes. 4. Most deare sister according as S. Isidorus saith MaÌ„s going forward is the guift of God If therefore we goe forward by the guift of God it is requisit that in respect of our good workes we praise not our selues but God neither can any one be amended of himselfe but of God Man hath no good thing that is properly his owne whose way is not his owne according as the Prophet doth affirme who saith * I know Lord that mans way is not his owne neither is it in à man to walke and to direct his stepps IERE 10. VVhen he receiueth any guift let him seeke no more then what he receiueth least whiles he assaieth to get away the office of an other member he loose that which he merited before For he disturbeth the whole order of the bodie who being not content with his owne office seeketh to get â—â—at which belongeth vnto an other In the diuision of guifts men receiue diuerse guifts of God Neither are all guifts granted vnto one man but for humilities sake God hath ordained this order that one may haue that whereby he may be admired in an other For the vision of Ezechiel chap. 3. concerning the winges of liuing creatures striking one against an other doth signifie the vertues of holy men prouoking one an other by mutual affection and instructing one an other by successiue examples Moreouer honest virgin I would not haue you ignoraÌ„t that without the afore going accompanying and assisting grace of God we can doe no good The grace of God doth preuent vs that we may desire good is doth accompany vs that we may begin good it doth cooperate with vs that we may performe good From God therefore is giuen vs a good will a beginning and performance From God are giuen vs vertues but vices and sinnes do arise from our selues Charitie modestie and chastitie are giuen vs from God but pride auarice and couetousnes are from our selues Without God we can doe no good but by Gods grace we can doe maÌ„y good things Without the grace of God we are slow dull and tepid to doe any thing that is good but by Gods grace we become gratefull and carefull and deuout in good workes Without God we are readie presently to commit sinne but by the grace of God we are freed from the same Without God we affect earthly and traÌ„sitorie things more then is fitting but by the grace of God we despise whatsoeuer is in this world and desire heauen We are excluded our of paradise for the sinne of the first man but by the grace of God we hope to attaine thither againe By the sinne of the first man we descend into hell but by the grace of God we hope to ascend into heauen For if we be potent rich or wise we ought to ascribe it wholy to Gods grace Yea I would haue you know most reuerend sister that all good things which we haue in this world we haue by the grace of God For all euills or miseries happen vnto vs for our sinnes howbeit God by his holy mercie and grace giueth vs good things Crosses and calamities befall vs for our sinnes but our prosperitie proceedeth from Gods grace Aduersities befall vs for our iniquities but by Gods grace all things necessarie are bestowed vpon vs and for our vices aduersities do befall vs. Wherefore ô spouse of Christ it is verie requisite that we continually call to mind with all thankfullnes of heart the benefits which we haue receiued from God Wherevpon the Church in the Canticles speaketh of Christ her bridegroome saying * We will reioyce and be glad in thee mindfull of thy breastes aboue wine the righteous loue thee Cant. I. As if-shee should say Being mindfull of thy grace mercie and benefits they loue thee that is they loue thee that are right of heart They are right of heart who attribute nothing to their owne merits in respect of their iustice or holines but ascribe all to the guift of thy grace Being mindful of thy grace by which they are saued they loue thee Honest virgin be allwayes mindfull that whatsoeuer good is in you is from the grace of God Heare S. Paul the Apostle speaking of himselfe * By the grace of God I am that which I am 1. Cor. 15. so you likewise most deare sister by the grace of God are that which you are For your contempt of the world your forsaking the house of your father your vouchsafing to be the handmaid of God your determinate resolutioÌ„ to serue God in religion and lastly your solemne vow or Profession to liue amongst Gods handmaids all these benefits haue hapned vnto you by meanes of God grace For in that you are a Virgin and
prudent and wise it doth not procede from your selfe but from Gods grace A question Tell me I pray you deare brother what meaneth that which we read in holy Write that no man is good iust or holy sauing God onely The answere Deare sister euen as it is written so it is truly God onely is good iust and holy because he is good by himselfe but men are good not by themselues but by God and therefore God onely is good because he is good by himself Howbeit men are good iust and holy not by themselues but by the grace of God almightie Which thiÌ„g the bridegroome of the Church Christ Iesus doth verie well signifie in the Canticles saying * I am the flower of the field and the lilly of the valley Cant. 2. for that I spread abroad the sweet sauour of my vertue throughout whole world I saith he am the flower of the Field the lilie of the valley that is I am the holines goodnes and iustice of those who with humilitie trust in me Because none of them can he holy good or iust without me euen as I haue said in the Gospel * Because without me you caÌ„ doe nothing Io. 15. I am the Flower of the Field and lilie of the valley Cant. 2. For like as a Field is adorned and beautified with flowers so the whole world is adorned and beautified with the Faith knowledge of Christ I am the Flower of the Field and lilie of the valley because I do giue my grace to those men more amplie who trust not in their owne goodnes nor in their owne merits but in me I admonish you therefore deare sister to the end you attribute nothing to your owne merits or presuÌ„e nothiÌ„g of your selfe Place nothiÌ„g in your owne vertue trust not in your owne forces put no confidence in your owne boldnes Ascribe all thiÌ„gs to Gods diuine guift and grace Giue God thankes in all your doings Giue God thaÌ„kes in all your actions Giue God thankes in your whole conuersation Let your confidence be continually in Christ who hath created you of nothing Of the feare of God CHAP. IV. 1. MOst deare sister heare what I say consider what I counsel you listen to what I speake * Feare God aboue all things and obserue his coÌ„maundements Eccle. 12. because * the eies of our Lord are towards them that feare him Eccles 15 * and in them that hope vpon his mercie Psal 146. Salomon also saith * Feare God and depart from euill Prou. 3. * He that feareth our Lord neglecteth nothing Eccl. 7. And in an other place * The feare of our Lord is glorie gloriatioÌ„ and ioy a crowne of exultation The feare of our Lord shall delight the heart and shall giue ioy glaâ—nes in length of dayes Eccli 1. For he that is without feare shall not be able to be iustified The feare of our Lord is wisdome and discipline 2. Be not incredulous to the feare of our Lord and come not to him with a double heart Ye that feare our Lord expect his mercie and decâ—â—ne nor from him least you fall Ye that feare our Lord hope in him mercie shall come to you for your delectation Ye that feare our Lord beleeue him and your reward shall not be voide Ye that feare our Lord loue him and your hearts shal be illuminated They that feare our Lord will not be incredulous to his words they that loue him will keepe his way They that feare our Lord will seeke after the things that are pleasing to him and they that loue him shall be filled with his law They that feare our Lord will prepare their hearts and in his sight will sanctifie their soules They that feare our Lord will keepe his commaundements and will haue patience euen vntill his visitation * The eies of our Lord are towards them that fâ—are him and he knoweth all their workes Eccles 15. The consummation of the feare of God is wisdome and vnderstanding Eccl. 21. To him that feareth our Lord euills shall not â—appen but in temptation God will keepe him and deliuer him from euills Eccl. 33. * The spirit of them that feare God is soughâ— and at his sight shall be blessed Eccles 34. The feare of our Lord is as a Paradise of blessing and a glorie shall couer the same Eccles 40. Blessed is the man to whome is giuen to haue the feare of God Ec. 25. The feare of God is the beginning of his loue O deare sister nothing doth so keepe vs free from sinne as the feare of hell and the loue of God To feare God is to commit no sinne and to omit no good that is to be done * The feare of our Lord is a fountaine of life Prou. 14. * With him that feareth our Lord it shall be well in the later end and in the day of his death he shall be blessed Eccli 1. Venerable sister it is good for vs to feare God because the feare of our Lord expelleth sinne The feare of our Lord doth alwayes amend The feare of our Lord doth represse vice The feare of our Lord doth make a maÌ„ carefull and sollicitous but where there is not feare there is perdition of soule Where there is not feare there is dissolution of life where there is not feare there is abouÌ„dance of sinnes Therefore honest virgin let feare hope alwayes be in your heart let feare confidence be ioyntly in your Let hope and feare perseuere equally in you So hope in Gods mercie that you feare his iustice Howbeit most louing sister in Christ I would haue you to know that there are foure feares to wit humane seruile initial and chast Humane feare as Cassiadorus saith is when we feare to suffer corporal dangers or to loose our earthly substance for which we offend This wordly feare is naught and in the first degree is forsaken with the world and by our Lord is for bidden in the Gospel saying * Feare ye not them that kill the bodie c. Mat. 10. The second feare is seruile as S. Augustine saith Through the feare of hell a man departeth from sinne and all the good workes which he doeth he doeth not for the loue of God but for the feare of hell He feareth as a seruant who doeth the good which he doeth not for feare of loosing the good which he â—oueth not but for feare of suffering the euill which he feareth He feareth not to loose the embracements of his most beautifull bridegroome but least he be throwne downe leadlong into the paines of eternal perdition Of this seruile feare S. Paul saieth * You haue not receiued the spirit of seruitude againe in feare but you haue receiued the spirit of adoption of sonnes Rom. 8. that is a filial spirit This seruile feare is good and profitable allbeit vnsufficient and vnperfect by which the custome of iustice doth encrease by little and little When a man beginneth to beleeue the day of iudgement he
streame where the force of loue doth runne Therefore most deare sister it is a thing most worthy and most necessarie for vs that we loue God who is the supreme good in all things and aboue all things Wherefore to loue the chiefest or supreme good is the highest happines or felicâ—tie because by how much the more euerie one loueth God by so much the more he shal be blessed He that loueth God is good If good ergo blessed Wherevpon Salomon saith in the Canticles * Loue is as strong as death Cant. 8. Doubtlesse the loue of God is said to be as strong as death because like as death doth violently separate the soule from the bodie so the loue of God doth violently separate a man from the world and from the loue of all things transitorie Verily the loue of God is as strong as death because when we are mortified by the loue of God froÌ„ sinne vice that which death doth doe in the bodily senses the same doth the loue of God effect in worldly desires God ought to be loued in respect of himselfe for that he is most good and hath created vs of nothing Charitie is loue because God is to be loued in respect of himselfe and our neighbour for God In the first place God is loued as is alreadie said in all things and aboue all things In the secoÌ„d place our neighbour is loued in God that is in good Charitie hath two commaundements the one pertaining to the loue of God which is the greatest commaundement The other pertaining to the loue of our neighbour which is like vnto this according as is written * Thou shalt loue the lord thy God with thy whole heart thy whole soule with all thy streÌ„gth with all thy miÌ„d thy neighbour as thy selfe Luc. 10. As if he should say Thou oughtst to loue thy neighbour to the same end as thou louest thy selfe to wit that he may be good and vertuous and may be able to attaine to eternal happines Of this loue of God and our neighbour the bridegroome to wit Christ Iesus speaketh in the Canticles to his spouse that is to say to the Church or to a deuout soule saying * How beautifull are thy breasts my sister spouse thy breasts are more beautifull then wine and the odour of thine ointments aboue all aromatical spices Cant. 4. What is vnderstood by breasts more fitly in this place then the loue of God and our neighbour of which we haue spokeÌ„ before by which breasts a deuout mind doth by her loue no wrish all her senses is linked to her God by a most intimate affection and affordeth to her neighboures all the good shee can And the odour of thine ointments aboue all aromatical spices By ointments we vnderstand those vertues which proceed from charitie We ought to loue oâ—r neighbour in that which is good because he that loueth his neighbour in wickednes or sinne doth not loue his neâ—ghbour but hate him * He that loueth not â—is brother whome he seeth how can he loue God whome he seeth not 1. Io. 4. No no there is no likelihoode of it Let vs therefore loue one an other because charitie is from God And he that loueth his brother is borne of God and seeth God He that loueth his brother whome he seeth with the eies of his bodie seeth with the eies of his mind God remaining in himselfe to wit charitie because God is charitie And he that loueth not his brother whome he seeth with the eies of his bodie seeth not with the eies of his mind God remaining in himselfe to wit charitie because if there were charitie in him God were in him because God is charitie We ought likewise to loue our kins folk if they are good and if they serue God We ought more to loue strangers that are conioyned vnto vs by the bond of Christian charitie then our owne kinred that do not loue no serue God And why Because the cordial linke of charitie is more holy then the carnal bond of the bodie We ought to loue all such as are Christians but sit hence we caÌ„not doe good to all we ought to helpe those especialy who are neerest vnited vnto vs as it were by chance either in respect of place or time or any such occasion We ought with like loue and affection to wâ—sh life euerlasting to all men We ought to loue all men with the like affection of charitie to wit that they may serue God and be saued Howbeit we are not bound to doe workes of mercie to all men in the same measure but to some lesse and to others more Dearely beloued sister if we wil obserue true perfect charitie we may by Gods assistance attaine to our eternal countrie Moreouer we ought for Gods sake to loue our enemies like as he himselfe saieth in the Gospel * loue your enemies doe good to them that hate you and pray for theÌ„ that persecute abuse you that you may be the children of your father which is in heauen Mat. 5. Thus then you see venerable sister the necessitie of charitie without which no man is able to please God almightie He loueth not God that hateth man Neither doth he loue God that contemneth his commaundements Charitie is the roote of all vertues For without charitie whatsoeuer we doe doth nothing at all auaile vs. Our studie and labour is to little purpose if we haue not charitie because God is charitie There raigneth coueâ—â—usnes and carnalitie where there is not charitie Then a man is growne to the perfection of vertue when he is full of charitie Without the loue of charitie albeit any one doth beleeue rightly yet he cannot attaine to eternal felicitie The vertue of charitie likewise is of so great estimation that if it be wanting all other vertues are had in vaine He that loueth not God loueth not hâ—mselfe Now therefore I admonâ—sâ— you most hoÌ„est virgin that by loue you will seeke to be linked to Christ Iesus your inuisâ—ble bridegroome that you buâ—ne with t e desire of him Desire nothing that is in this world Esteeme â—he length of thâ—s life present to be a torment hasten to goe forth of thâ—s world Admit no earthly comâ—ort or solace but seeke and sigh after Christ whome you loue with your whole mind and forces Let the healâ—h of your bodie for Christs sake seeme nothing worth vnto you leâ— the dart of his loue wound you that yeâ— may be able to say truly I am wounded with charitie My deare sister in Christ heare the wordes of Christ Iesus your bridegroome * He that loueth me shall be loued of my father and I will loue him and will manifest my selfe vnto him Io. 14. Loue him therefore most louing sister in this vale of miserie â—hat he together with the father may vochsafe to loue you in eternal felicitie Amen Of the beginnings of such as are conuerted CHAPTER IV. A Reward is proÌ„ised to such as begin
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
* Our Lord hath taken away thy sinne thou shalt not die 2. King 12. Old Tobias by his compunction and teares deserued to receiue cure of his blindnes and comfort of his pouertie For so the Angel Raphael said vnto him * Ioy be to thee alwayes and he added Be of good cheâ—re it is verie neere thaâ— thou be cured 〈◊〉 â—od Tob. 5. Marie Magdalene i◠〈◊〉 manner by compunction and teares deserned to heare from our Lord * Thy sinnes are forgiuen thee Luc. 7. Venerable sister I haue for this end rehearsed these examples of the Saincts vnto you that teares by coÌ„punction may become sweet vnto you True compunction is a treasure much to be desired an vnspeakeable ioy to a mans mind The soule that in prayer hath compunction goeth foreward in the way of saluation A stout and valiant man is no lesse laudable in weeping then in warre Wherefore sithence we haue defiled our life after baptisme let vs by our teares baptise it againe Where teares do abound there the fire of spiritual deuotion is kindled which doth illuminate the secrets of the mind The teares of penitent men are reputed wâ—th God for baptisme My deare sister in Christ if you haue coâ—â—â—nction according to God you shal◠〈◊〉 â—lessed Compunction of heart is 〈◊〉 health of the soule compunction of mind is the illumination of the soule because the soule is theÌ„ enlightned when shee is moued to teares Compunction of teares is remission of sinnes because our sinnes are then forgiuen when they are called to remembrance with weeping and lamentation Compunction causeth the holy Ghost to come vnto the soule because when the mind is visited by the holy Ghost forthwith a man bewaileth his sinnes A question Deare brother tell me I pray you what are the motiues of our griefe for which we ought to weepe in this life The answere Louing sister we ought to weepe for our sinnes and for the miserie of this world and for the compassion of neighbour anâ— for the loue and desire of the heauenly reward He wept for his sinnes that said * I will euerie night wash my bed I will water my couche with my teares Psal 6. The same holy man lamented for the miseries of the world when he said * Woe is me that my seiourning is prolonged I haue dwelt with the inhabitants of Cedar my soule hath beene long a seiourner Psal 119. Our Lord through coÌ„passion wept ouer Lazarus Ioan. 11. and ouer the citie of Hierusalem saying Because if thou also hadst knowen c. Luc. 19 Likewise the Apostle S. Paul that willeth vs to reioyce with them that reioyce and to weepe with them that weepe Rom. 12. did grieue through compassion saying Who is weake and I am not weake 2. Cor. 11 The iust did lament through the loue of the heaueÌ„ly reward saying that of the Psalmist Vpon the riuers of Babilon there we sate and wept whiles we remembred Sion Psal 136. This present life is a death because it is full of miseries because it is not in the countrie but in the way it is not in the house but in the place of banishment In this world we are not in our citie but in the pilgrimage as it is written * We haue not heere a permaneÌ„t citie but beke that whice is to coÌ„e Hech 13. Wherefore deare sister I admonish you that you first lament for your sinnes secondly for the miseries of the world thirdly through compassion towards your neighbour and lasthy through the loue of God and of the heauenly reward Honest virgin desire God with all deuotion that he will giue you trute contrition of heart and compunction of mind Compunction causeth Christ the onely begotten sonne of God to come abide in vs as our Lord himselfe saieth * If any one loue me he will keene my word and my father will loue him and we wil come to him and will make abode with him Io. 14. Where teares do abound there greiuous temptations do not approach and if at any time they approach they take no roote there Deuout teares do alwaies cause a great confidence Amiable sister in Christ heare the voyce of Christ Iesus your bridegroome saying Arise make hast my loue my doue beatifull one and come For winter is now past the raine is gone and depaâ—ted The floweâ—s haue appeared in our land the time of pruning is come the voyce of the tuttle is beard in our land that is the voyce of the Apostles preaching in the Church The tuâ—tle is a most chaâ—t bird which is alwayes accustomed to build or abide in high places or trees signifying Apostles or other Doctors who are able to say * Our conuersation is in heauen Philip. 3. which vseth groning insteed of singing and signifieth the lamentatioÌ„ of the saincts who exhort their friends to mourning and weeping saying * Be miserable and mourne and weepe Iam. 4. Wherefore honest virgin take example from this turtle and lament for the loue of Iesus Christ your bridegroome vntill you be able to see hlm raigning in the throne of his kingdome It is better for you to lament for the loue of Iesus Christ theÌ„ for feare of hell * Thy cheekes arc beautifull as the turtle doue Cant. 1 It is the turtles nature that if either of them loose his mate he seeketh not an other O spouse of Christ be you like to this turtle and besides Christ Iesus your bridegroome seeke no other louer O spouse of Christ be you like to the turtle and lament day and night through a desire of seeing Christ Iesus your bridegroome who is alreadie ascended to heauen that at length you may deserue to see his face sitting at the right hand of God the father * Thy cheekes are beautifull as the turtle doue In the cheekes there is wont to be a modest bashfulnes Venerable sister you haue the cheekes of a turtle doue if you loue no other friend besides Christ Therefore most deare sister incessantly wash away your sinnes with teares and lamentations Daily wash away your negligences by compunction and teares Wash away the transgressions which you commit in â—eâ—igion by weeping without intermission and by compunction and teares obtaine remission of your sinnes by often teareâ— and sighes obtaine eternal happines Lament your iniquities Deplore your offences With teares call to mind the euills which you haue committed Let flouds of teareâ— flow from your eies Cleanse with weeping the euills which you haue done cleanse with teares whatsoeuer you haue done amisse Honest virgin if you do not deplore your sinnes in this world when will you be able to say to God * Thou hast set my teares in thy sight Psal 55. Most deare sister if you do not bewayle your iniquities during this mortal life present when will you say with Dauid * My teares haue beene breades vnto me day and nâ—ght Psal 41. Wherefore ô spouse of Christ I admonish you that you lament your sinnes during this mortalitie that you may
merit to be comforted in that heauenly countrie as our Sauiour himselfe hath said * Blessed are they that mourne for they shall be comforted Mat. 5. CHAP. XI Of sadnes or heauines of heart OVr lord saith in the Gospel * Amen amen I say vnto you that you shall weepe and lament but the world shall reioyce and you shall be sorrowfull but your sorrow shall be turned into ioy Io. 16. Salomon also saieth * A glad heart cheereth the face in pensiuenes of mâ—nd the spirit is cast downe Prou. 15. * A ioyfull mind maketh a flowrishing age a sorrowfull spirit drieth vp the bones Prou. 17. Sonne in good deedes gâ—ue not blame and in euerie guift giue not the sadnes of an euill word Prou. 18. * The heauines of the heart is all plague Eccli 25. * Ioyfulnes of heart is the life of man Eccl. 30. * A peruerse heart will giue sorrow and a cunning man wil resist it Eccli 36. * For by heauines death hastneth and it couereth the strength and sorrow of the heart boweth the neck Eccli 38. Moreouer S. Athanasius saieth A sorrowfull man is alwayes imagining mischeife and hatred and doth contristate the holy Ghost giuen him by God The Apostle likewise telleth vs the same saying * Contristate not the holy Spirit of God in which you are signed vnto the day of redemption Ephes 4. Haue a care therefore most deare sister not to contristate the holy Spirit that dwelleth in you least peraduenture he forsake you Take away all aminositie and doubt both which do contristate the holy Spirit Take away sorrowfulnes which is the sister of animositie and doubtfulnes Certainly worldly sadnes of all bad spirits is the worst and doth most hurt to Gods seruants Worldly sadnes doth hurt and consume and ouerthrow Gods seruants For the holy Ghost cannot endure worldly sadnes Therefore deare sister inure your selfe to spiritual gladnes wlich is pleasing to God All spiritual mirth is alwayes good and thinketh good and contemneth the vaine sorrow of the world If spiritual mirth were not good the Prophet would not haue said * Be ioyfull in our Lord and reioyce ye iust and glorie all ye of right heart Psal 31. And againe * The iust man shall reioyce in our Lord and hope in him and all the right of heart shall be praised Psal 63. A Question O most deare brother if sadnes be naught and doth hurt Gods seruants why doth Salomon say * The heart of wisemen where sadnes is and the heart of fooles where mirth Eccle. 7. The Answere Venerable sister this which Salomon saieth * The heart of wisemen where sadnes is and the heart of fooles where mirtâ— is not to be vnderstoode but of spiritual sadnes and secular mirth As if he had said more plainely The heart of wisemen is where there is spiritual sadnes and the heart of fooles where there is secular mirth They that are sorrowfull according to God are wise contrarily those that are sorrowfull according to the world are fooles Wherevpon our Lord saieth in the Gospell * Reioyce in this that your names are written in heauen Luc. 10. And the Apostle S. Paul * As sorrowfull but alwayes reioycing 2. Cor. 6. And againe * Reioyce in our Lord alwayes againe I say reioyce Phillip 4 spiritual sadnes therefore is good Howbeit sadnes which procedeth from the desire of temporall thingâ— is amisse Of spiritual sadnes it is written * Blessed are they that mourne for they shall be comforted Mat. 5. But of secular sadnes Salomon saieth * Sorow hath killed many and there is no profit in it Eccli 30. Againe of spiritual ioy it is said * Let the heart of them reioyce that seeke our Lord. Psal 104. And againe of worldly mirth it is said * Woe be to you that now do laugh because you shall mourne and weepe Luc. 6. Most deare sister heare likewise what S. Paul saieth * The sorrow that is according to God worketh penance vnto saluation that is stable but the sorrow of the world worketh death 2. Cor. 7. The prayer of a man that is alwayes sad doth no good neither can it ascend vnto God Where sadnes doth oppose it selfe to the holy Ghost as an obstacle there prayer is not acceptable because it is weake and cannot ascend to God Wherefore louing sister cast aside sadnes cease to be melancholy expell sadnes and sorow from you Be not addicted to too much sadnes perseuere not in pensiuenes neither let your heart be the harbour or habitation of heauines Sadnes is one of the seuen deady simes and therefore to be eschewed by all Gods seruants Wherevpon S. Isidorus saieth If thou liue well and vertuously thou wilt neuer be sad or melancholy A good life is alwayes full of ioy Werefore honest sister expell from you all sorrow and discontent because like as the mothe eateth the garment and like as the worme gnaweth the wood so heauines hurteth the heart Cleanse your heart therefore from all carnal and secular sadnes and your prayer will be pleasing to God Therefore venerable sister lament through the remembraÌ„ce of your sinnes and reioyce in the loue of your bridegroome Christ Iesus LameÌ„t through the remembrance of your former offenses and reioyce through the hope of celestial happines Be sorowfull for your former faults and negligences which you haue done and reioyce at the promise of the kingdome of heauen Grieue for your former sinnes and offenses and be glad through the ioy of the eternal recompence To which he vouchsafe to bring you for whome you haue prepared a pleasant habitation in your virginal bodie Amen Of the loue of God CHAPT XII OVr Lord Iesuâ— Christ saieth in the Gospell * If any man loue me he will keepe my word and my father will loue him and we will come to him and will make abode with him Likewise the Apostle S. Iohn saieth * Let vs therefore loue God because God first hath loued vs. 1. Io. 14. He that loueth God will craue pardon for his sinnes and containe himselfe from them Most deare sister loue God and call vpon hin for saluation because loue is life and hatred is death God will not onely haue himselfe loued with wordes but with a pure heart and good workes He loueth not God that contemneth Gods commaundements The mind of a man that loueth God is not in earth but in heauen because it alwayeâ— desireth heauenly things I admonish you most deare sister that you loue God aboue all things because he hath loued you aboue all things We ought to loue God more then our parents Why Because God hath made vs and our pateÌ„â—s with his owne handes that is by his owne power and puissance as it is written * He made vs and not we our selues Psa 99. Christ hath gâ—uen vs more then our pareÌ„â—s and for this cause we ought to loue Christ more then our parents It is a foolishnes to loue any thing more then God because he that loueth any creature
towards another ought not to be carnal but spiritual Nothing is more gratefull to God then fraternal loue and affectioÌ„ nothing more delightfull to the diuel then discord and dissention Holy loue is free from scandal Esteeme euerie faithfull man to be your brother Remember that one supreme work-man hath made vs. True loue is void of scandal and bitternes Venerable sister in the loue of your neighbour you shall know how you ought to attaine to the loue of God Like as loue doth lift vp the mind so malice doth cast it downe You can neither loue God truly without your neighbour nor your neighbour without God Then you haue true charitie indeede when you loue your freind in God and your foe for God The more liberal you are in louing your neighbour the more ample shall your reward be heereafter If you loue your neighbour truly your heart will be in rest and tranquilitie But he that bateth his neighbour is enuelopped in darknes and therefore by louing your neighbour you cleanse the eie of your mind to see God the better Howbeit most R. sister I admonish you that you loue no man carnally Wherevpon S. Isidorus saith He sheweth himselfe to be earthly minded that loueth any mortal man carnally more then is expedient We cannot abide in God if we will not liue at concord in this world a true friend is tried in time of neede If we will keepe Gods commandements we must loue our neighboures as our selues because he that sincerely loueth his brother doth soone appease God the father He that loueth his neighbour cannot commit murther nor aculterie nor theft nor periurie nor beare false witnes nor take any thing by force not beare any one ill will nor liue at variance Wherefore honest virgin let vs alwayes meditate and practice the loue of God and our neighbour in which the whole law doth depend and the Propheâ—s Moreouer if our neighbour suffer any tribulation or sicknes or losse or is cast into prison it is a token that we are in the bodie of the Church if we condole for him but if we condole not we are alreadie cut off from the bodie of the Church Charitie which doth combinde and quicken all the members of the Church if it see vs to reioyce at our neighbours miserie doth immediatly cut vs off from the bodie So long a member grieueth as it remaineth in the bodie But if it be cut off from the bodie it can neither feele nor grieue If a hand or a foote or some other member be cut off from the bodie if the whole bodie should afterwards be deuided in many parts or cast into the fire that hand or foote or other member would then feele no paine for that it is alreadie separated from the bodie Such is the case of euerie Christian which doth not grieue at an other mans losse tribulation necessitie or anguish but which is worse doth reioyce because he is alreadie deuided from the bodie of the Church But let vs honest virgin loue well and sincerely if we desire to keepe true and perfect charitie Let vs endeauour to loue all good Christians as our selues that Christ being out head we may merit to be his members that when Christ our life shall appeare we may appeare with him in glorie by the concord of charitie and the loue of God and our neighbour Then a friend is truly loued when he is loued not for himselfe but for God Wherevpon blessed Isidorus saieth He that inordinately loueth his friend loueth him more for himselfe then for God Then euerie one becommeth contrarie to Gods diuine iustice and bountie when he despiseth his friend strooken with any aduersitie True friendship is infringed by no occasion abolished by no time but whither soeuer time doth turne it selfe it continueth constant and firme Seldome shall you find a friend that remaineth faithfull to the verie end That is true friendship that seeketh nothing of the goods of his friend but his good will onely that is doth loue his louer gratis without hope of commoditie Wherefore louing sister in Christ I admonish you that you loue your friends in God that is in good Loue likewise your enemies for God as it is written * Loue your enemies doe good to them that hate you Luc. 6. And againe * If thine enemie hunger giue him meate if he thirâ—t giue him drinke Rom. 12. And a little before in the same chapter * Blesse them that persecute you blesse and curse not Loue is the sister of charitie Charitie was neuer without loue nor loue without charitie Whereâ—ore honest virgin we haue neede of loue in which so great vertues do consist and from which so great commodities do arise Loue hath two wings The right wing is the loue of God the left wing is the loue of our neigbour No man with one wing will be able to soare vp to heauen Why Because neither the loue of God alone without the loue of our neighbour nor the loue of our neighbour alone without the loue of God is able to obtaine eternal beatitude Wise virgin take vnto you these two wings to wit of the loue of God and your neighbour that by practising workes of charitie you may be able to flie freelie and arriue to that heauenly countrie Amen Of compassion CHAPT XIV MOst deare sister heare what our Lord Iesus Christ saith * All things whatsoeuer you will that men doe to you doe you also to them for this is the law and the Prophets Mat. 7. And S. Paul saith * Reioyce with them that reioyce and weepe with them that weepe Rom. 12. And againe * Beare vp the weake be patient to all 1. Thes 5. Salomon also saieth * He that despiseth his neighbour sinneth Prou. 14. Keepe loyaltie with your neighbour in his pouertie that you may also reioyce with him in his prosperitie Remaine faithfull to your neighbour in time of distresse that you may be coheire with him in his inheritance He that diggeth a pit for his neighbour shall fall into it and he that prepareth a snare for his neighbour shall perish in it Wherevpon the Psalmist saieth * He hath opened a pit and digged it vp and he is fallen into the ditch which he made Psal 7. He loueth not his neighbour perfectly that succourreth him not in time of aduersitie By how much the more we compassionately assist our neighbour by so much the more we approach to our Creator We ought to care for our selues in that manner as that we neglect not the care of our neighbour Therefore deare sister whatsoeuer you would not haue to happen to your selfe wish not to happen to your neighbour Condole at others calamities shed teares for other mens miseries Be sorrowfull for the sorowes of other men be infirme with such as are infirme Lament at other 〈◊〉 losses as if they were your owne mourne with those that mourne Be sorrowfull with those that are sad weepe with those that weepe condole with those that
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
expell a man out of Paradise Drunkennes doth cast a man downe headlong into hell Noe with drinking wine was made drunke and vncouered his priuities which he had keept couered before by the space of sixe hundred yeares Gen. 9. Lot also being drunke with wine lay with hiâ— owne daughters and perceiued not his sinne for that he was depriued of his senses Genes 19. Consider therefore deare sister how much drunkennes is to be detested and auoided of all the seruants of God A Question Louing brother is it a sinne to drinke wine The Answere Venerable sister it is not a sinne to drinke wine temperately that is with sobrietie For so the Apoâ—tle S. Paul saith to Timothy his disciple * Vse a little wine for thy stomacke and thy often infirmities 1. Tim. 5. Listen likewise what Salomon saith * Wine drunken moderately is the ioy of the soule and the heart Eccli 31. Wine immoderately drunken is poyson Wine without moderation ouerthroweth the vnderstanding troubleth the mind stirreth vp lust encreaseth and nourisheth the same For God hath giuen vs wine to recreate our hearts not that we should be drunke therewith Wherefore honest virgin let vs drinke not as much as our sensualitie doth desire but as much as necessitie doth require Let vs take heede least we consume that in the vice of gluttonie which God hath giuen vs as a medecine for our bodie Let vs take heede least we turne that to the vse of vice which God hath giuen vs for the health of our bodies Let vs take heede least we change the medicine of our flesh into the vice of drunkennes Many by wine are made captiue to the diuel neither is drunkennes any thing els but a most manifest diuel You therefore deare sister in Christ drinke wine moderately and it will giue ioy to your mind health to your bodie Drinke wine soberly without excesse and it will take from you lasines and slouthfulnes and make you solicitous and deuout in Gods seruice Why Because wine temperately drunken doth stire vp a man to prayer and make him well disposed in the seruice of his Creator Wherefore deare sister if you shall heare me as your brother and accomplish all these things as I haue said you shall by so doing shew your selfe wise and discreete Of Sinne. CHAPT XXVI MOst deare sister listen to our Lord saying in the Gospel * Euerie one that committeth sinne is the seruant of sinne Io. 8. Sinne is committed two wayes to wit either through the loue of desire or dread of feare when a man will either haue that which he doth desire or when he dreadeth to incurre the euill which he doth feare Sinne is committed fower wayes in heart and as many wayes in worke Sinne is committed in the heart by diuellish suggestion by fleshly temptation by consent of the mind and by the defence of pride It is also committed in worke some times secretly some times openly some times through custome some times through despaire By these wayes then we offend in heart and commit sinne in worke Sinne is committed by three meanes to wit by ig orance by humane frailtie or weakenes and by industrie that is of set purpose By ignorance Eue sinned in Paradise as the Apostle saith * Adam was not seduced but the woman being seduced was in preuarication 1. Tim. 2. Adam therfore sinned by industrie or of set purpose but Eue by ignorance And he that is deceiued sinneth by ignorance but he that consenteth by humane frailtie or weakenes Peter sinned when he denied Christ for feare of a maid It is worse to sinne throuh humane weakenes then through ignorance And a great deale worse then either of these to sinne by industrie or of set purpose He likewise that sinneth publickly offendeth more greiuously then he that sinneth secretly He committeth a double sinne that sinneth in publicke for that he both sinneth and sheweth others how to doe the like It is a certaine part of iustice for a man to acknowledge his sinne and to be inwardly ashamed of the same It is better and more laudable to abstaine from committing euill for the loue of God then for feare of hell It is better likewise not to sinne then to amend the same Euerie one that sinneth is proud for by doing things prohibited he contemneth the commaundements of God Heare therefore most deare sister what I say heare what I admonish by one euill many good things perish Keepe your soule from sinne He that offendeth in one thing is made guiltie of all Iam. 2. By one sinne many good workes are lost Incline not your heart to that where in your bodie is delighted Permit not your soule to be in the power of your flesh neither consent to carnal delights Venerable sister * if you liue according to the flesh you shall die Rom. 8. Wherefore cleanse your conscience from all sinne let your mind be pure let your bodie be likewise purged from all miquitie and free from all impuritie Let no spot of sinne remaine in your heart The bodie cannot be defiled vnlesse the mind be first corrupted Iâ— the soule fall the bodie is immediatly bent to euill The soule goeth before the flesh The soule marcheth fore moâ—â— in the committing of euerie fault the bodie can doe nothing but what the foule will haue it Cleanse therefore your heart from vice and your flesh will not doe amisse A question Louing brother I pray you tell me whether the soule oâ— a sinner be black and deformed or the soule of a iust man faire and well fauoured The Answere Deare sister in Christ there are three things in this world more black and deformed then any thing that can be imagined to wit the soule of a sinner perseuering in sinne which is more black then any crow or rauen the diuells which snatch her away at the day of her departure and hell into which shee is cast there is nothing more foule black or deformed in this world then these three recited Againe there are three things then which there are none better to with the soule of a iust man perseuering in good workes which is beautifull as the sunne the holy Angells which receiue her on the day of her death and paradise in which shee is placed among all creatures there are none more beautifull or better then these The holy Angells do present the soule of a â—ust man before God saying Behold him ô Lord whome tâ—ou hast chosen and taken he shall alwayeâ— dwell in thy courtes Moâ—t amiable sister in Christ if you cleanse your conscience from all sinne and perseuere in Gods seruice as you haue promised at your entrance in to religion you shall without all doubt reioyce in the heauenly bride-chamber with Christ Iesus your bridegroome Amen Of the confession of sinnes and penance CHAPT XXVII THen a maÌ„ beginneth to be iust when he beginneth to accuse himselfe of his sinnes Wherevpon it is written * The iust is first accuser of himselfe Pr. 18. Howbeit
not according to the opinion of other men No man can better know what you are then your selfe who are witnes to your selfe A Question Venerable sister will you that I tell you how you may encrease in all sort of vertue The answere Yes deare brother verie willingly and I entreat you to tell me Hearken therefore venerable sister If you will augment all your vertues and not loose them hide your vertues for feare of pride and elation hide your good workes for feare of arrogancie and boasting Seeke not to haue your good workes seene Conceale your vertues disclose your sinnes reueale your imperfection Keepe close your good workes If you haue said or done any thing that is good neuer blase it abroad As for your euill cogitations disclose them with speed For a sinne that is disclosed is soone cured but a crime that is kept secret is encreased if it lie hid of little it becommeth great Sinne by discouering it doth decrease and encreaseth if it be kept close Contrariwise vertues do encrease in secret decrease in publick Vertues are annihilated by vaine gloriously reuealing them they are multiplied by humbly hiding them Wherefore honest sister let God at all times be the end of your intentions and actions In all your workes reliè vpon his assistance Ascribe all things to his diuine grace and goodnes Attribute nothing to your owne merits Presume nothing of your owne vertue and forces Place not your confidence in your owne boldnes Most deare sister listen to the Apostle saying * He that doth glorie let him glorie in our Lord. 1. Cor. 1. And therefore venerable Virgin let your glorie and commendation be alwayes in Christ Iesus your bridegroome Amen Of humilitie CHAPT XXXIX MOst deare sister heare what our Lord Iesus Christ your bridegroome saith in the Gospell to wit * Learne of me because I am meeke and humble of heart Mat. 11. Venerable sister * humble your selfe vnder the mightie hand of God that he may exalt you in the time of visitation 1. Pet. 5. The conscience of a virgin ought alwayes to be humble and sad to the end that by humilitie shee may not grow proud and by profitable sadnes her heart may not become lasciuious and lewd Humilitie is a virgins cheefest vertue and praise for pride is her greatest reproach and disgrace A humble virgin albeit shee be poore in habit is neuerthelesse glorious through vertue in the sight of God But a proud virgin although to humane eies shee seeme beautifull faire and neate yet in Gods sight shee is base foule and a reprobate Why Because the soule of a iust man is the seate of God almightie As our Lord himselfe saith * To whome shall I haue respect but to the poore little one and the contrite of spirit and him that trembleth at my wordes My beloued sister in Christ be humble grounded in humilitie be the last least of all Most deare sister preferre your selfe before none esteeme your selfe better then none Yea esteeme all others to be better then your selfe * The greater you are humble your selfe in all things and you shall find grace before God Eccli 3. If you retaine humilitie you shall obtaine glorie For by how much â—he more humble you shall be by so much the more great will be your height of glorie Descend that you may ascend be humbled that you may be exalted least being exalted you be huÌ„bled Because * euerie one that exalteth himselfe shall be humbled and he that humbleth himselfe shall be axalted For he that is extolled shall be humbled The higher the place is by so much the fall is more greiuous the higher we clime vp the greater is our fall if our foote slip Humilitie knoweth not what falling â—s humilitie neuer suffered any such mischance humilities foote did neuer slip humilitie neuer tooke any hurt Remember ô spouse of Christ in what humble manner God came into the world Remember how in the forme of a seruant he humbled himselfe so farre forth as that he became obedient euen vnto death Amiable sister walke as he hath walked Follow his example imitate his foote-steps Become base contemptible abiect and displeasing to your selfe For he that is base in his owne sight is great before God he that is displeasing to himselfe doth please God Most deare sister be little in your owne eies that you may be great in the eies of God By so much the more beautifull you shal be in Gods sight by how much the more base you shall be in your owne conceipt Venerable sister if you reâ—aine profound humilitie you shall reioyce with the wise virgins in the heauenly citie Amen Of patience CHAPT XL. OVr Lord saith in the Gospell * Blessed are the peace-makers for they shall be called the children of God Mat. 5. If tâ—erefore deare sister such as are peace-makers are blessed and shallbâ— called the children of God then withoâ—t all doubt patience is verie necessarie and expedient * Patience hath a perfect woâ—ke Iac. 1. A patient virgin is wise an impatient virgin is not wise but foolish Venerable sister you may be a martyr without being slaine if you truly conserue patience in your mind He that is not peaceable shall not merit the companie of the Angells he that is angrie and enuious shall be partaker with the diuells He that is not patient driueth away concord he that â—s not patient stirreth vp discord A virgin that is meeke and mild is nothing moued although shee be wronged A virgâ—n that is peaceable and quiet prepareth a mansion for Christ in her heart Why Because Christ is peace * and in peace is the place of his repose Psal 75. The sonne of peace ought to loue peace Prepare your selfe raâ—her to suffer then to offer wrong Learne rather to enâ—ure then to doe euill Be patient and meeke mild modest and sweeâ— Loue peace like peace liue in peace with all men Embrace all men with the armes of charitie and mansuetude proue by your comportment that you loue more then you are beloued shew I say by the sweet affection of your heart that you are more affectionate then affectioned Be not fickle in your friendship Be constant and firme towards your friend Haue alwayes patience of mind Be kind and courteous in your carriage affable in your wordes Behaue your selfe pleasant towards all men Auoid all occasion of dissention Shew your selfe an enemie of discord and variance and liue alwayes in peace Most deare sister if it be possible haue peace with all men By your patience vanquish the reproaches of detractors Breake the darts of their contumelious speeches vpon the shield of your patience Against the sword of their opprobrious speeches oppose the shield of a good conscience You shall shew your vertue to be great if you do not hurt him by whome you are hurt You shall shew the greatnes of your fortitude if you pardon although you be wronged Your name and fame will be diuulged if you spare him on
Of such the Prophet saith * Their right hand is replenâ—shâ—d with guifts Psal 25. As if he had saied Although their workes seeme to be good yet they more reioyce in guifts then in good workes They had rather receiue presents from men then an eternal recompence from Christ their bridegeoome A religious woman that perfectly loueth Christ her Creator accepteth no more then meere necessitie doth requâ—re for that shee preferreth Christ before all other things whatsoeuer Wherevpon in the Canticles it is said to the Church * Thy cheekes are beautifull as the turtle doues Cant. 1. The Church oâ— euerie deuout soule is compared to the tuâ—tle doue for that shee perfectly loueth Christ and preferreth nothing before his loue If the turtle by any m shap chance to loose her mate shee nâ—uâ—r seâ—kâ—th any more after an other for that shee admitteth not of any loue thâ—t is adulterate or impure so a rel gâ—ous woman that perfectly loueth Christ her bridegroome admitteth not any more of any loue that is vnchaâ— or vncleaÌ„e â—hat is shee loueth not men any more out of a sinfull affection A religious woman tha loueth any man more ther Christ her beloued is not chaâ—â— buâ— corrupted because shee contemneth Christ to whome shee was betrothed A Nunne at her first entrance into relâ—gion accepteth Câ—rist for her bridegroome If afterwards shâ—e carnally loue any man more then Christ shee committeth adulterie although not â—n bodie yet at least in mind according to that which our Sauiour saith in the Gospel * Whosoeuer shall see a womaÌ„ to luâ—t after her haâ—h aâ—readie committed aduouâ—rie with her in his heart Mat. 5. so in lâ—ke sort a woman committeth aâ—uouâ—rie with a man if in â—er hâ—art shee couet him or carnally loue him Wherefore most deare sister in Chri t I aâ—monâ—sh you that aboue all things you louâ— Christ your bridegroome and desire to receiue guifts from him alone I en reat you that you will loue Christ Iesus your bridegâ—oome aboue all things and for his sakâ— refuse secular tokens Doubâ—lesse he that doâ—h affect earthly tokens doth not hope after heauenly hâ—pines Because thaâ— guift blind the eies of the wâ—se and change the wordes of the â—ust Deuâ— 16. Câ—rtaâ—neâ—y if gâ—â—fts blind the eies of the wise they will likewise blind the eies of such aâ— are religiouâ— withouâ— Gods peculiar grace and assistance If guifts as it is true blind the eies of wise men they will also dazle the eies o Gods seruants except he particularly protect them Wherevpon S. Isidorus saith The eie of the mind which the iust doth shut cannot looke aloft As if he had said in more expresse termes The eie of the mind cannot perfectly contemplate heauenly things that is shut with the duâ—t of earthly concupiscence The mind of a religious man or woman cannot be free to contemplate God if as yet the dust of earthly desires do dimme or dazle it If the mind of a religious woman be as yet delighted in earthly tokens it is a token that it doth not perfectly contemplate heauenly things If it desire to please men by receiuing or sending tokens it is a token that it doth not perfectly loue God the g uer of all good things For they are not pleasing in Gods eies that seeke to please othâ—rs in such vanities Wherevpon the Prophet Dauid doth affirme * God hath dissipated the bones of them that please men they are confounded because God hath despised them Psal 52. I desire you likewise venerable sister in Christ that with all deuotion you will listen to the Prophet Isay saying * He that shaketh his hands from all guift this man shall dwell on high the munitions of rocks shall be his highnes his eies shall see the King in his glorie Isai 33. As if he had said more plainely He that shaketh his hand from al guifts for the loue of God almightie shall dwell on high that is in heauenly felicitie and shall see the King of kings in his glorie He that refuseth vaine and superfluous guifts for the loue of God almightie shall see God in his maiestie and shall reioyce for euer with all the Saincts in his glorie Wherefore most amiable sister in Câ—â—â—â— I entreat you to follow the aduice of this holy Prophet and shake your hands from all guâ—ft if you desire to dwell on high shâ—ke your hands from all guifâ— or van tâ—e and superfluitie Againe I aduise you that you endeauour by the grace oâ— God to imitate him who said * But I in iustice shall appeare in his sight I shall be filled when thy glorie shall appeare Psa 16. Amen That a virgin ought deuoutly to performe vvhat shee hath promised to God CHAPT LXII MOst deare sister consider seriously what you haue vowed to God giue your selfe wholy vnto him according as you haue promised Accuse your selfe of your sinnes praise God for his benefiâ—s Ascribe nothing to your selfe that is good or laudable acknowledge alâ—â—o proceede from him that haâ—h gâ—uen you all Aâ—knowledge him to be merciâ—ull your selfe a sinner him to be true your selfe a lier I entreat you louing sister that you will say with the Pâ—â—phet * I will enter into thy house that is into the monasterie in holocausts that is in the spirit of contrition and compunction I will render thee my vowes Psal 65. that is I will there offer my wâ—ole selfe vnto thee on tâ—e altar of my heart which I haue consecrated vnâ—o thee It is necessarâ—e that he thaâ— denieâ—h to be saued do with all dâ—uotion render accoÌ„plish tosâ— good things whâ—ch he hath vowed to God Wâ—osoeuer doth desire to attaine to eternal beatitude must of necessitie endeauour to performe those good things which he hath promised to God Wherevpon the Prophet saith * Vow ye and render to our Lord your God Psal 75. As if he had said Vow and render your selues Because it is requisit that he that doth vow do likewise render for that by vowing he hath made himselfe a debitour Whatsoeuer therefore you haue vowed pay it and it is much better not to vow then after a vow not to performe the things promised There are also certaine vowes common to all others more particular or special Those are common vowes which we make in baptisme to wit not to offend God and to renounce the diuel and his workes and the vanities of the world But particular or special vowes are when any one doth vow to become a Monke or a Chanon or an Heremit or some suâ—h like Which if he that haâ—h vowed performe not he cannot be saued Why Because he that haâ—h promised to God to liue well if by good workes he do not perfoâ—me what he hath promised he cannot be saued Whosoeuer doth neglect to accomplish those good thingâ— which he hath promised to God will neuer be able to attaine to â—hose things which God hath promised He that will not render to God those good things which he hath promised â—im how