* 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
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
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
are heauie comport your selfe in that manner towards others as you would they should towards you in the like case That which you would not willingly endure doe not to an other least the like happen to you Be as fauourable in other mens offences as in your owne and consider not your selfe and others after a different fashion If your enemie fall do not reioyce or grow proud at his ruine neither take dilight at the newes of his death least peraduenture some mishap befall you for the same Triumph not at the fall of your aduersarie least perchance God turne his wrath vpon you Forsome miserie or other will befall him sodainely that reioyceth at the fall of his enemie Let humane affection therefore moue you to pittie those that are wretched let the sorow of compassion make you compassionate of such as are in need let the loue of commiseration make you to feele the afflictioÌ„s of your friend If your enemie hunger giue him meate if he thirst giue him drinke Despise not the poore contemne not the needie disdaine not such as orphants or fatherlesse let no man depart from you contristated or discontent at your harsh carriage Visit the sick coÌ„fort the weake-minded that you may deserue to be comforted by our Lord in eternal beatitude Amen Of mercie Capt. XV. MOst deare sister heare our Lord Iesus Christ saying in the Gospel * Blessed are the mercifull for they shall obtaine mercie Mat. 5. And againe * Be ye therefore mercifull as also your father is mercifull Luc. 6. And the Apostle S. Paul * Be gentle one to an other pardoning one an other as also God in Christ hath pardoned you Ephes 5. And in an other place * Piety is profitable to all things 1. Tim. 4. Salomon also saieth * To doe mercie and iudgement doth more please our Lord then victimes Prou. 21. Mercie maketh place for euerie one according to the merit of his workes * Mans compassion is touching his neighbour but the mercie of our Lord is vpon all flesh Eccli 18. He that doeth mercie offereth a sacrifice pleasing to God almightie Gods mercie taketh his name from taking pittie of other mens miserie He that is not mercifull towards an other will not be able to find mercie at the hands of his Creator Beloued Sister let mercie and truth goe befote you Neuer forsake mercie You will doe good to your soule if you be mercifull He that is mercifull to an other shall obtaine mercie of our Lord. Venerable sister whatsoeuer God hath giuen you be readie to bestow in workes of mercie Shew mercie without murmuring Such will be your worke as is your intention Where there is no good will there is no mercie That good which you doe doe for mercie not for vaine glorie Doe nothing for prayse but for an eternal recompence Doe nothing for any temporal respect but for an euerlasting reward Doe nothing for fame but for life euerlasting To which almightie God vouchsafe to bring you most reuerend sister Amen Of the examples of the Sainctes CHAPT XVI THe examples of holy men are exceeding profitable to stirre vs vp to amendement of our liues to egge vs vs foreward in the way of perfection Most deare sister the falls and vprising of holy men are written for this cause that we poore wretches should not despaire through the multitude of our sinnes but should be animated to rise againe by penance after our fall that no man should despaire of Gods goodnes after sinne when he seeth that euen Saincts themselues after their fall haue risen againe For this cause God haâ—h proposed the vertues of the Saincts for our example and instruction that by following their foote-stepâ— we may attaine to the kingdome of heauen or if we will not follow or imitate them in well doing we may be inexcusable in paine The Saincts of God aslong as they liued in this world ceased not to be feruent in good workes to wit in fasting in watching in almes deedes in chastitie in continencie in long an imitie in patience in sweetnes in prayers in persecutions in beneuolence in hunger and thirst in cold and nakednes and in many labours for the loue of Christ The Saincts of God despised this present world that they might obtaine that kingdome which shall endure world without end they receiued not heere the promises or earthly and transitorie riches which lead such as abuse them to eternal perdition but abandoning this countrie with their whole intention they lifted vp their eies to the heauenly Hierusalem The Saincts of God eschewed sinne in thought word and deede in their sight in their hearing in their nod or becking in their eies in their hands and in their feete in chiding brawling and dissention in vaine glorie pride and boasting in couetousnes in gluttonie in drowsines in fornication and in drunkennes Preseruing their bodies and soules they fasted two manner of wayes to wit from vice and sinfull actions Abstinence from meate is good but abstinence from vice is much better Wherevpon the Church saith of her members that is of the aforsaid holy Fathers * My hands hane distilled myrrhe Cant. 5. What do we vnderstand by the hands but the actions of the Saincts and what is ment by myrrhe but the mortification of the flesh and of vices The hands of the Church are holy men doing good workes of whome shee saith * They haue wrought iustice Heb. 11. The haÌ„ds of the Church therefore do distill the myrrhe of good workes because they shew vnto vs the examples of vertuous actions and declare vnto vs how we ought to mortifie the vices of our flesh Wherevpon one of them said * If you liue according to the flesh you shall die Rom. 8. And againe * Mortifie your members that are vpon the earth Colos 3. And againe the Church saith * My fingers are full of most approued myrrhe Cant. 5. Then verily our myrrhe is most approued when our flesh is perfectly mortified and our vices and sinnes are vtterly extinguished Wherefore beloued sister in Christ if we desire to obtaine the company of the Saincts it is necessarie that we follow their examples If we sinne and doe amisse we haue now no excuse Why For that the law of God doth admonish vs daily that we liue vertuously and the examples of the holy Fathers do continually inuite vs to doe good workes And if now and then we follow the example of wickedmen and sinners why do we not follow the examples of the holy Fathers And if we are apt to imitate the wicked in wickednes why are we slow to imitate the good in goodnes Wherefore venerable sister let vs be seech God that those vertues which he hath prepared for his Saincts for their crowne may not turne to our torment and damnation but to our greater good and saluation Doubtlesse we beleeue that if we follow the examples of holy men we shall after this life raigne with them in heauen The more we read the liues of
the holy Fathers the more blame worthy we are if we refuse to follow their exaÌ„ples Now ô vertuous virgin I beseech almightie God that he will bestow vpon you those vertues of the holy Fathers to wit the humilitie of Christ the deuotion of Peter the charitie of Iohn the obedience of Abraham the patience of Isaac the long sufferance of Iacob the chastitie of Ioseph the meeknes of Moyses the constancie of Iosuè the benignitie of Samuel the mercie of Dauid the abstinence oâ— Daniel and the other worthy workes of the ancient Saincts that after this mortal life you may be able to attaine to their companie Consider daily ô virgin of Christ with what moderation with what intention or with what compunction these holy meÌ„ haue pleased God Wherevpon in the person of Christ in the Canticles of canticles it is said to the Church * How beautifull are thy paces in shooes ô Princes daughter Cant. 7. Christ by the power of his god-head is Prince of all things created and therefore the holy Church is called the daughter of the Prince because by the pteaching of Christ shee is regenerated into a new life Now what are the shooes of the Church but the examples of the holy Fathers by which we are fenced in the way of this world that with these shooes we may passe through all tribulations We deare sister in Christ do likewise spiritually fence our feete with shooes when we take example of well liuing from the holy Fathers that like them we may vanguish worldly temptations Againe in the same Canticles the bridegroome of the Church Christ Iesus speaketh saying * I came downe into the garden of Nutts to see the fruits of the vales and to looke if the vineyards had flowrished and the Pomegranats budded Cant. 6. The vineyards flowrish when in the Church children are newly generated in the faith and are prepared to a holy conuersation as it were to the soliditie of good workes The Pomegranats do budde when perfect men by the examples of their good workes do edifie their neighboures and in newnes of holy conuersation do renew them by their preaching and vertuous examples Wherefore I admonish you spiritual friend in Christ that in your whole life and conuersation you giue good example to all men Venerable sister I desire that by liuing vertuously you shine to all the handmaides of God that are with you in the Monasterie because as S. Gregorie saith They that hide their good life from others are kindled in themselues but are not an example of light vnto others but they that giue light and vertuous example vnto others by their good life and doctrine are as burning lampes for that they shew vnto others the way of saluation Wherevpon our Lord saith * Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Mat. 5. for that all glorie is to be giuen to God alone Howbeit I admonish you ô virgin of Christ that your actions be so done in publick as that your intentioÌ„ remaâ—ne in priuate Wherefore most louing sister in Christ as I haue alreaâ—â—e said in all your action and in your whole conuersation imitate the Saincts of God emulate their vertues set their sacred examples before your eies and by imitating them coÌ„sider what they haue done Set before you the examples of holy men let their examples inuite you to regular discipline Consider their vertue that you may doe your dutie consider their vertue that you likewise may liue vertuously let not your life scandalize their doctrine liue so vpright in religioÌ„ that euerie one may speake in your commendation Carrie your selâ—e so vprightly thar euerie one may speake well of you haue a care of your good name and credit haue a care that your good name and fame be not obscured or touched with any bad rumour or report Amen Of contention CHAPT XVII The Apostle S. Paul saith * Whereas there is among you emulation and contention are you not carnal and walke according to man 1. Cor 5. And Salomon saith * Among the proud there are alwayes brawles Prou. 13. * An euill maÌ„ alwayes seeketh brawles an euill Angell is sent aganist him Pro 17. He that walketh by dangerous places quickly falleth so he that daily contendeth with his neighboures quickly falleth into scandal Meeke men do alwayes detest contentions they that daily contend and brawle are loued but of a few Peace and concord are pleasing to euerie one aÌ„d therefore necessarie for all men Most deare sister heare S. Augustine saying O how irreprehensible might we be in our life and conuersation if we were so carefull to amend our owne imperfections as we are to carpe at those of other men Howbeit if we well consider our selues we shall find many things amisse This I would haue you know that there is nothiÌ„g more vnseemly then contentions among religious men who by concord and loue ought to shine in the world like the starres in heauen Contentions are wont to haue their original and of spring from enuie and detraction But if detraction and debates be in the Cloister where is regular taciturnitie were is the sanctitie of religion where is the silence of the order where is the good obseruance of the monasterie where is the bond of charitie where is the place of vnitie where is the concord of fraternitie where is sociable loue and amitie Ah alas Regular taciturnitie perisheth the sanctitie of religion vanisheth the silence of the order faileth the good obseruance of the monasterie runneth to ruine the charitie of fraternitie commeth to nothing If they which ought to liue in peace begin to contend brawle and detract one an other where is that sweete life that quiet life that peaceable life that modest life that chast life that contemplatiue life that Angelical life that ougt to be in a clayster Certainely perfect peace cannot he there where a detractiÌ„g tongue doth rule and domineere where brawlings and contentions do raigne there cannot be perfect religion Haue a care therefore deare sister least by dissentions and contentions you loose your labour Haue a care least you loose your time by detractioÌ„s and brawling Looke to your selfe with all diligence least by scolding and contentions you loose the celestial promises Haue a care least by idle wordeâ— and speeches you loose eternal happines Wherefore bridle your tongue and so you will become religious for if you bridle it not you will soone become otherwise But if perchance you do not beleeue me heare the Apostle S. Iamès Saying * If any man thinke himselfe to be religious not brideling his tongue but seducing his heart this mans religion is vaine Iam. 1. the tongue is a little member in the bodie of man howbeit if it be not gouerned warily it defileth and corrupteth the whole bodie For like as a little leauen corrupteth the whole paste and as a smal sparkle of fire burneth a great forest so the
priuate may be amended in publique They that openly offend ought openly to be rebuked that whiles they are healed by open reprehension they likewise may be corrected that did amisse by imitating them that whiles one is corrected the rest may be amended It is better that for the saluation of many one be condemned then â—hat by the licentious behauiour of one many be in hazard S. Gregorie likewise saith There are many that listen when they are blamed but yet disdaine to returne to amendment Let euerie one heare of the kingdome of heauen what he affecteth let him heare of hell what he feareth that if loue do not enuite him to vertue feare at least may reuoke him therevnto S. Isidorus also saith Iust men take their reprehension in good part when they are rebuked for their faultes Most deare sister discipline is a maiâ—â—resse not be despised and therefore we ought to loue our superiours and to listen to their wordes with all meeknes for that by their reprehensions and chastisements they take away from vs our owne wills and out worldly desires Wherevpon the Church or euerie faithfull soule saith of Prelates or superiours in the Canticles * The keepers that goe about the citie found me they strooke me and wounded we the keepers of the walls tooke away my cloke Cant. 5. By the keepers of the citie we vnderstand Prelates who keepe the state of the holy Church who likewise find a faithfull soule and strike the same by their preachings exhortations and threatnings and wound her with the loue of Christs charitie neither doth this suffice them but they also take away her cloke from her that is all temporal subâ—â—ance and earthly delectation that so they may send her being free from worldly riches and sinne to the kingdome of heauen Wherefore deate sister in Christ it is verie fitting that we loue our Prelates as our parents to the end that we may willingly receiue from them the discipline of our saluation according to the counsel of King Dauid saying * Apprehend discipline least sometime our Lord be wrath and you perish out of the iust way Psal 2. If therefore we will not perish out of the iust way of saluation it is expedient that we embrace discipline If he that receiuet not discipline shall perish out of the iust way doubtlesse he shall be confirmed in the iust way that receiueth discipline Now therefore venerable sister I admonish you that you willingly accept discipline that you may be freed from the anger of God almightie and confirmed in the iuâ—t way Giue him many thanks that shall chastise you render him thanks that shall rebuke you If your Abbesse or Prioresse shall reprehend you for your good be not greiued when your Abbesse or Prioresse shall shew you the way of saluation listen willingly to their doctrine when any one doth seeke to aduance you in the spiritual course which you haue vndertaken behaue not your selfe rebellious towards him Loue them that shall reprehend you for your offences loue them that shall chastise you for your negligences Do nor reuile them that rebuke you neither render euill for good Answere not churlishly when they giue you good instructions neither render them crosse wordes for their courteous admonitions And why so * Because he that loueth discipline loueth wisdome Pro. 12. And therefore if you will loue discipline you will become wise You will become prudent if you will patiently endure chiding you will become patient if you will humbly endure correction Honest virgin for this cause we are chastised of our Lord and of our Superiours in this life that with this world we be not damned It is farre better for vs to be corrected in this life by our Superiours for our negligences then to be damned in the life to come It is better for vs to be chastised now by our Superiours for the transgressions and faults which we haue committed then to be punished in the next world My most louing sister in Christ it is better for you to be scourged by the hand of your Abbesse then to endure eternal sorrow and anguâ—sh It is better for you to be whipped in this life by the hand of your Abbesse or Prioresse then heereafter to endure those torments that are endlesse It is better for you to be chastised by the hand of your Abbesse then to sustaine those torments which shall neuer cease It is better for you to endure whipping in this world from he hand of your Abbesse or other Superiour then to endure those infernal torments which shall last for euer It is better for you to be temporally scourged with twigges by the hand of your Abbesse or Prioresse then to be eternally scortched in those hellish flames FroÌ„ which he vouchsafe to deliuer you who with his pretious blood hath redeemed you Amen Of obedience CHAPT XIX MOst deare sister heare the wordes of the Apostle S. Paul * Let euerie soule be subiect to the higher powers for there is no power but of God And those that are of God are ordained Therefore he that resisteth â—he power resisteth the ordinance of God Ro. 13. Wherefore we ought not to contemne the powers whither they be ecclesiastical or ciuill because all are ordained of God And therefore when we contradict our Superiours by disobedience we doe God wrong When by pride and disobedience we are rebellious to our Prelats we doe against Gods precepts When we behaue our selues towards them stubbornly and disobediently we contemne God almightie who saieth * He that heareth you heareth me that is to say he that is obedient to you is obedient to me and he that despiseth you despiseth me Wherefore my moâ—t deate sister in Christ he that despiseth his Prelate despiseth God and he that honoureth his Prelate honoureth God and he that is obedient to his Prelate is obedient to God This vertue of obedience the Prophet Samuel praiseth saying * Better is ohedience then victimes and to harken rather then to offer the fatte of rammeâ— Because it is as it were the sinne of enchantment to resist and as it were the wickednes of idolatrie to refuse to obey King 15. Marie the sister oâ— Aaron through pride disobedience murmured against Moyses her brother and forth with shee became a leaper Num. 12. Marie which murmured aganist Moyses her brother that is against her Prelate or superiour signifieth the soule of euerie man which through disobedience and rebellion murmureth against her Prelate to whome shee will not obey nor receiue the precepts of saluation And for that shee will not admit the precepts of her Prelate by humbly obeying him shee is stroken and defiled with the leaprosie of sinne * Likewise Core Dathan and Abiron who through pride â—â—ubbornes and disobedience murmured against Moyses and Aaron were presently punished for their presumption as it is written in the Psalme * The earth was opened and swallowed Dathan and ouerwhelmed the congregation of Abiron Psal 105. And againe * A fire
him that you may perfectly find him heereafter and see him raigning in the glorie of his Father Seeke him without intermission by liuing vertuously that you may merit to see him in eternal felicitie I desire you ô spouse of Christ that you will say with the Prophet Dauid * My soule hath thirsted after the strong liuing when shall I come and appeare before the face of God Psal 41 Verily your soule doth thirst after God if shee loue him aboue all things Verily your soule doth thirst after God if for his sake shee despise all earthly things Verily your soule doth thirst after God if shee couet to see him raygning in celestial happines The same Prophet doth likewise admonish vs saying * Seeke ye our Lord and be confirmed seeke his face alwayes Psal 104. that is in prosperitie and aduersitie in pouertie and plentie in sicknes and in health in youth and in old age We ought to seeke God with our whole mind and intention that we may deserue from him to be confirmed in holy conuersation and may merit to find and see him in his heauenly kingdome Let vs cleanse our selues from all impuritie of flesh and spirit because none shall be able to be eleuated to heauen at the day of doome but those that are chast of bodie neither shal any be able to see the glorie of Gods diuine maiestie but those that are cleane of heart Beleeue me deare sister the kingdome of heauen will not be giuen to such as are idle and gad vp downe but to such as seeke aske and knock for the same For so our Lord saith * Aske and it shall be giuen to you seeke and you shall finde knock and it shall be opened to you Mat. 7. The entrance therefore of the kingdome of heauen is to be asked by praying it is to be sought by liuing vertuously it is to be knocked at by perserering in the seruice of God almightie It is not enough to begin good actions but we must likewise striue to perseuere in them all the dayes of our life * For it is better not to know the way of iustice then after the knowledge to turne back 2. Pet. 2. Wherevpon our Lord saith in the Gospel * No man putting his hand to the plough and looking back is apt for the kingdome of God Luc. 9. Therefore venerable sister it is requisite that by the desire of eternal beatitude we knock daily at the eares of almightie God and do not desist from those good workes which we haue begun vntill he opening we deserue to be freed from the prison of this mortalitie and attaine to the gate of our heauenly countrie Amiable sister in Christ it is good to perseuere in Gods seruice because they that leaue the Monasterie and returne to the world become more black then coales Why Because by tepiditie of mind they are dead and extinguished from the fire of the charitie of God Wherevpon S. Isidorus saith They that through the desire of the world returne from a good life to a bad are darkned and through the blacknes of sinne defiled and obscured and estraÌ„ged from the light of the brightnes of God They that runne out of a Monasterie to the world are separated from the societie of Angells and associated to the diuells They that leaue religion and descend to a secular course of life are separated from the societie of God and made slaues vnder the dominion of the diuel Most louing sister in Christ consider what you haue done Daily call to mind from whence to what and wherefore you are come You for Gods sake haue forsaken and despised all things transitorie and for the loue of him haue made choise of a Monasterie You haue bought the kingdome of heauen and giuen your selfe for the purchase of the same Endeauour therefore with great care and solicitude that you loose not that kingdome which you haue purchased but striue perpetually to possesse that which you haue so much wished and desired Haue a care least you loose that kingdome of inestimable price for which you haue giuen your selfe Heare what the Apostle S. Paul doth say * He that striueth for the maisterie is not crowned vnlesse he striue lawfully He striueth lawfully that perseuereth in the seruice of God withoâ—t dissimulation or hypocrisie He serueth God in that manner as is fitting who accomplisheth that good worke which he hath begun He employeth himselfe in good workes like a good Christian who accomplisheth those things which he hath well begun Wherevpon our holy mother the Church saith of her members in the Canticles * The beames of our houses are of Cedar our afters of cypresse trees Cant. 1. The houses of the Church are the assemblies of the faithfull seruing God and perseuering in those things which appertaine to Gods seruice The Cedar therefore and Cypresse are trees of an vncorruptible nature and signifie Gods Saincts who burne with an vnfailing and vnfading desire of their Creatour and perseuere in good workes to the verie end of their liues Wherefore venerable sistet be you also a cypresse tree in the house of God and perseuere in good life to the verie end Be you likewise a Cedat in Gods house by giuing good examples and the sweet sauour of a vertuous conuersation to your companions PrudeÌ„t virgin I haue said this in this regard that with your whole mind you despise the loue of the world I haue said this in this respect that you neuer forsake a religions life and seeke after a recular I haue said this to this end that you neuer desire to forsake your monasterie and as a dogge returning to his vomit to returne to worldly vanitie I admonish you to perseuere all the dayes of your life in religion and neuer desire to returne to the world againe I adminish you to loue your monasterie with your whole heart and esteeme the world as base in comparison of it I admonish you to remaine all the dayes of your life in the house of God aÌ„d neuer to seeke to returne againe to the world Why Because a monasticall life is addicted to contemplation a worldly life is laboursome and troublesome a monastical life is holy a secular life is full of sinne and iniquitie a monastical life is spiritual a recular life is carnal a monastical life is heauenly a secular life is earthly a monastical life is free from earthly affaires a secular life is full of troubles and cares a monastical life is full of amitie and affection a secular life is full of strife and contention a monastical life is free from cares a secular life is full of iarres a monastical life is peaceable and quiet a secular life is full of discord and debate a monastical life is chast and cleane a secular life is vnchast and defiled with sinne a monastical life is vertuous a secular life is vertuous a monastical life is full of vertues a secular life is full of vices a monastical life is full
of Sanctitie a secular life is full of iniquitie Reuerend sister you haue heard the commodities that are in a monasterie you haue heard the euills that are in the world you haue heard the vertues of a monasterie you haue heard the vices of the world you haue heard the saluation of a monasterie you haue heard the perdition of the world you haue heard life you haue heard death Now therfor behold good and euill in your sight or presence behold perdition and saluation of soule set before your eies Behold life and death before you * Behold fire and water stretch forth your haÌ„d and choose which you please Eccli 1. Behold the way of heauen and the way of hell Behold the way which leadeth to life and the way which leadeth to death walke in which you will Onely this I desire that you will choose the better Deare brother I will accept your counsell and will choose the better way It is good for me to follow good counsel and aduice and to walke with Gods assistaÌ„ce in the way that leadeth to eternal happines Honest virgin for that you choose the â—etter way I cannot choose but render â—hankes vnto God almightie Forsake â—ot therefore the good way which you â—aue alreadie begun to walke in Keepe â—his good resolution which you haue now made all the dayes of your life then your worke will be perfect if it perseuere to the verie end Saluation is promised to such as are perseuerant the reward is bestowed vpon such as continue constant he is not good that doeth good but he that doeth it to the verie end If therefore you perseuere in good workes to the verie end of your life you shall be saued CHAPT XXI Of virginitie * THe wise virgins did take oyle in their vessells with their lampes Mat. 25. Most deare sister heare what I say Those that are virgins in mind and bodie are not foolish but wise and are able to goe forth to meete the bridegroome because they haue oyle in their vessells that is chaâ—titie in their mindes But those that are virgins in bodie and not in mind are not wise but foolish neither are they able to goe forth to meete the bridegroome because they haue not oyle in their vessells that is they haue not chastitie in their mindes So saith blessed Isidorus Shee that is a Virgin in bodie and not in mind shall haue no reward at the day of iudgemeÌ„t And our Lord in the Gospel saith of foolish virgins * Amen I say to you I know you not Mat. 25. For this cause I admonish you deare sister that you be a virgin in mind and bodie that after this life ended you may deserue to be placed by your heauenly bridegroome Christ Iesus in the bed chamber of eternal beatitude Virginitie is not commaunded but counselled for that it is a thing so superexcellent Virginitie is a double good for that in this life it is void of solicitude and shall receiue the reward of chastitie in the next world Doubtlesse such as remaine chast and virgins shall in heauen be equall to the holy Angells The felicitie of virgins shall be greater in eternal happines then that of others aâ— the Prophet Isay beareth witnes who saith * Thus saith our Lord to Eunuches I will giue vnto them in my house and within my walls a place and a name better theÌ„ sonnes and daughters an euerlasting name will I giue them which shall not perish Isay 56. All sinne by penance receiueth pardon but virginitie if it be destained can by no meanes be repaired for albeit any one may by penance receiue pardon yet he can neuer recouer his former incorruption Venerable sister virginitie of flesh is worth nothing where integritie of mind is wanting Virgins glorying of their merits are compared to hypocrites who outwardly desire the glorie of their good actions which they ought to haue inwardly in their consciences For this is that which is said in the Gospel * that the virgins had not oyle in their vessells Mat. 25. that is did not reserue the testimonie of their good workes in their consciences to wit to glorie in the face in the sight of men not in the heart in the sight of God S. Augustine of such virgins writeth thus Virginitie of flesh nothing helpeth where anger of mind inhabiteth There is great difference betweene the puritie of a virginal soule polluted with no contagion of sinne and that soule that hath beene subiect to the lust of many men Venerable sister listen to S. Hierome saying To haue virginal flesh auaileth nothing if any one marrie in mind To keepe corporal virginitie likewise is altogither fruitlesse if we refraine not our eies from concupisceÌ„ce Virginitie in bodie will nothing profit if charitie or humilitie depart from the heart Wherefore honest sister in Christ I admonish you that you remaine a virgin in mind and bodie I admonish you likewise that you take with you the oyle of good works and with them adorne your lampe and light it with sacred vertues that when a clamour shall be made Behold the bridegroome commeth goe ye forth to meete him you may be able to meete Christ Iesus your celestial bridegroome and be placed by him in the blessed bed-chamber of heauen Of chastitie CHAPT XXII MOst deare sister I entreat you that with all deuotion you will listen to the wordes of my admonition The number of thirtie is the first degree and signifieth marriage The number of sixtie is the second degree and signifieth the continencie or chastitie of widowes The number of an huÌ„dred is the third degree which is assigned to virgins for the crowne of virginitie S. Isiâ—orus saith Some liuiÌ„g lasciuiouâ—ly in their youth will become continent in their old age and will then obserue chastitie when luxurie scorneth to acknowledge them as his seruants Such haue no reward for that they haue not felt any laborious fight But they shall haue glorie that haue fought couragiously For the fruit of chastitie is sweetnes Chastitie is the vnbleamished beautie of the Saincts Chastitie is the securitie of the mind and the health of the bodie Luxurie doth weaken the bodie and causeth a man to become old and decrepit on a soudaine Long chastitie is reputed for virginitie And therefore venerable sister the beautie of chastitie ought to be loued Those that are continent and liue chastly prepare in themselues a dwelling place for God almightie Werevpon the Apostle doth affirme that those that liue chastly are the temple of God and that the holy Ghost dwelleth in them 1. Cor. 3. Continencie maketh a man most neere to God There God dwelleth where continency remaineth Chastitie linketh a man to heauen Chastitie conducted a man to a kingdome The kingdome of heauen is promised to such as liue chastly Such as liue chastly shall haue an inheritance in heauen Coniugal chastitie is good vidual continencie is better but virginal integritie is best of all A humble widow is better then a proud
great a sacrament For he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe to wit the cause of his damnation Wherevpon blessed Isidorus likewise saith They that liue lewdly in the Church and cease not to communicate thinking that by this communion they may be cleansed from their sinnes let such men know tâ—at this doth nothing helpe to their cleaÌ„sing according as the Prophet testifieth saying * What is it that my beloued hath in my house done much wickednes shall the holy flesh take away froÌ„ thee thy malices Ier. 11. He therefore that will receiue â—he bodie of Christ must first endeauour to remaine in the faith and loue of Christ Hence it is that our Lord saith in the Gospell * He that eateth my flesh and drinketh my blood abideth in me and I in him Io. 6. As if he should say He remaineth in me who fullfilleth my will by liuing vertuously For otherwise vnlesse he first remaine in me by faith and good works and I in him he cannot eate my flesh nor drinke my blood What is it then which men eate Behold all do often receiue the sacrament of the altar yet one doth spiritually eate the flesh of Christ and drinke his blood and an other not but onely the sacrament that is Christs bodie vnder the sacrament and not the substance of the sacrament This Sacrament is called the proper bodie of Câ—rist borne of the Virgâ—n but the spiritual substance is the flesh of Christ A good man therefore receiueth the sacrament and the substance of the sacrament but a bad man for that he eareth vnworthily eateth and drinketh as the Apostle saith 1. Cor. 11. iudgement to himselfe not prouing himselfe first nor discerning the bodie of our Lord What then doth the sinner eate and what doth he drinke Certaynely not the flesh and blood spiritually to his saluation but iudgement to his damnation although hâ— seeme with the reâ— to receiue the sacrament of the altar One therfore receiueth the bodie of our Lord to hiâ— saluation an other to his damnation He that with Iudas the traytor receiueth the bodie of our Lord with Iudas is condeÌ„ned he that with Peter and the rest of the faithfull receiueth the same deuoutly faithfully is doubtles with Peter and thâ— rest of the Apostles sanctified in Christs bodie Liâ—â—en therefore ô spouâ—e of Crhist to the wordes of S. Augustine He that with a câ— ast bodie and cleane heart with a pure conscience and deuout mind doth approach to this communion of the altar shall arriue to that altar which is Christ in heauen before the eies of God by a happie transmigration Amiable sister in Christ hearken I pray you to the wisdome of the serpent The serpent when he meaneth to goe to drinke before he commeth to the fountaine vomitteth vp all his poyson Do you therefore most deare sister imitate the serpent in this point that before you come to the fountaine that is to the communion of the bodie and blood of our Lord Iesus Christ you vomit vp out of your heart all poyson to wit hatred anger malice enuie euill will and peruerse cogitations Forgiue also all your fellowes and all your neighbours in whatsoeuer they haue offended that your offences may be â—â—kewise forgiuen you by God euen as our Lord himselfe saith * Forgiue and you shall be forgiuen Luc. 6. If therefore you shall doe all these things as I haue said you may approach to the liuing fountaine that is to Christ who is the fountaine of all good things Furthermore he saith of himselfe * I am the liuing bread which came downe from heauen Io. 6. Of this bread Dauid saith in the Psalmes * Man did eate the bread of Angells Psal 77. for otherwise that bread albeit it came from heauen and drinke for that it was corporal was not food fit for Angells but that bread and drinke which was prefigured by this Howbeit Christ is the bread of Angells and this sacrament is his true flesh and true blood which sacrament man doth spiritually eate and drinke And by this whereby the Angells liue in heauen by the same man liueth heere on earth because all is spiritual and diuine in that which a maÌ„ receiueth â—ut as the Apostle saith Some haue eaten the same spiritual food and yet are dead so likewise now in the Church the bodie of our Lord is life to some but to others it is a paine and the punishment of sinne The bodie of our Lord without all doubt is life to those to whome Christ is life but to those it is death who through sinne and ignorance and negligence are the members of the diuel Wherefore most louing sister in Christ I admonish you that when you receiue the bodie of our Lord you vnderstand an other thing by your taste then you feele by your smell Heare likewise ô honest virgin what the Priest saith at the consecration of the bodie of Christ We entreat saith he that this oblation may be made blessed by which we may be blessed Inrolled by which we all may be inrolled in heauen Ratified by which we may be nuÌ„bered in the bowells of Christ Reasonable by which we may be freed from a bestial vnderstanding And that thou wilt vouchsafe to make it acceptable that we likewise sithence we are displeasing to our selues may become acceptable in his onely begotteÌ„ oÌ„ne Christ Iesus Wherefore most vertuous Virgin as we haue said alreadie Christ in himselfe feedeth the holy Angells in heauen Christ also in hâ—mselfe refresheth the faithfull heere on earth Christ by hope satiateth the holy Angells in the heaueÌ„ly countrie Christ by faith feedeth vs heere on earth least we faint in the way Christ refresheth Angells and men of himselfe and yet remaineth whole in himselfe O how good is that bread and how full of admiration of which the Angells are satiated in heaueÌ„ men are refreshed heere on earth He on whome the Angells feede to the full in the heauenly countrie is mans foode heere on earth according to the measure of his imbecillitie and this as I haue said alreadie leaâ—t he faint in the way Christ t e liuing bread who is the Angells refection is himselfe likewise mans redemption medicine Now therefore most deare sister desire our Lord with all instancie that he will cleanse your conscience from all malice and enuie that so you may be able worthily to receiue the mysterie of the bodie and blood of Christ Iesus our Lord. Amen Of our thoughts or cogitations CHAPT XXIX MOst deare sister listen what our Lord doth say by the mouâ—h of the Prophet Isay * Take away the euill of your cogitations from mine eies Isai 1. Although a man cease from doing amisse yet if he haue euill cogitations in his heart he is not altogither guiltlesse Wherevpon blessed Indorus saith We do not onely offend in our actions but also in our cogitatioÌ„s if we take delight when they vnlawfully occurre to our remeÌ„brance For as a
comely Cant. 2. Thou my beloued saith he who liest in the bed of most sweet contemplation in which thou desirest to please me in psalmes hymnes and spiritual canticles and prayers come and shew me thy face that is issue forth from the closet of your heart and for examples sake shew the beautie of your good workes to others that when they shall see your good workes they may glorifie your father which is in heauen Let your voyce sound in my eares to wit the voyce of preaching the voyce of praise and thankes-giuing the voyce of ioy and iubilé which may stirre vp others to praise and glorifie me The singing of the psalmes doth delight the eares of the hearers and instructeth the soules of the faithfull to liue well Let the voyces of the singers agree and let vs intermingle wordes of praise with the holy Angells of God whomâ— we cannot see The seruants of God ought at all times to praise the name of God for so much those supreme waters do insinuat of whome it is said * All the waters that are aboue the heauens blesse ye our Lord. DaÌ„ 3. Because the elect shall not cease for euer to praise the name of our Lord. But of the lower waters it is said * Let the waters that are vnder heauen be gathered together into one place Gen. 1. Because the reprobate who are now dispersed through the whole world shall be gathered together into hell there to be tormented The faithfull ought to sing praises to God without intermission for that God is delighted in them This the bridegroome to wit Christ doth testifie who in the Canticles speaketh to his spouse that is to a deuout soule saying * Thou that dwellest in the gardens Cant. 8. The Chuâ—â—h or euerie deuout soule dwelleth in the gardens for â—hat it is alreadâ—e replenished wiâ—h the gâ—eenesse and hope of good and vertuous actions Shee thâ—refore â—hat alreadie dwelleth in the gardeÌ„s ought to make the bridegroome to heare her voyce that is the melodious harmonie of good preaching or of holy iubilatioÌ„ or let her souÌ„d forth the voyce of diuine praise in which he may be delighted which he heareth aÌ„d to which his frieÌ„ds to wit all the elect do listen who desire to heare the wordes of life to wit the lessons Psalmes hymnes and spiritual Canticles that by this meanes they may be reuiued through the remembrance of that celestial hpppines Wherefore most reuerend sister as I said before it is verie necessarie that you praise almightie God your Creator all your life long for that by praysing him you are promised pardoÌ„ Prayse him therefore in your heart praise him in your voyce praise him in the voyce of iubilation prayse him like wise in the secret of contemplation praise him in the closet of your mind prayse him in the iubilation of your voyce For albeit we be sinners and vnworthy to sing Gods prayses yet we must not cease to praise him sithence that by praysing him we hope to obtaine pardoÌ„ of our sinnes Wherevpon the diuine voyce saith in the psalmes * The sacrifice of praise shall glorifie me and there iâ— the way by which I will shew him the saluation of God Psal 49. As if he should say more plainely In the psalmes is the way of praise by which you may arriue to eternal happines but if I do not shew the same vnto thee thou thy selfe canst not find it Wherefore most deare sister sithence the way of our saluation is in the hand of God I admonish you that you permit not his praise at any time to depart from your mouth My most louing sister in Christ God is your praise be you therefore his praise that so his prayse may at all times be in your mouth Amen Of the actiue and contemplatiue life CHAPT LIII IAcob saw in his sleepe a ladder standing vpon the earth and the toppe thereof touching heauen the Angells also of God ascending and descending by it Gen. 28. In this ladder are placed all those that are predestinated to life euerlasting and euerie one hath a place in this ladder that appertaineth to the kingdome of heauen This ladder is the whole Church which in part wageth warre as yet heere on earth and in part raigneth alreadie in heauen In this ladder are three rowes or rankes of men to wit seculars actiues and contemplatiues Seculars are in the lowest degree Actiues are in a higher place But contemplatiues are placed aboue all the rest And of these three rankes of men some are in the mill others are in the field and others are in the bed The mill is a secular course of life The field is the mind of a secular man In the field are the preachers of Gods word In the bed is the loue of the bridegroome to wit Christ They that are in the mill goe round about the earth who seeke and loue earthly thiÌ„gs They that are in the field till the ground who sow the word of God in the eares of men They are in the bed who despise and contemne the world At the foote of this ladder are worldly men in the middest of the ladder are such as are giuen to action in the toppe of this ladder are such as are addicted to contemplation being as it were alreadie placed in heauen for that they thinke on heauenly things These are the Angells of God ascending by the ladder because they ascend by contemplation to God and descend by compassion to their neighbour The actiue life is innocencie of good workes the contemplatiue life is the speculation of the things aboue The actiue life is common to many but the contemplatiue onely to a few The actiue life doth dispose of worldly things vertuously but the contemplatiue life renouncing the world doth delight to liue to God onely A demaund Deare brother I entreat yow to shew me the difference betweene the actiue and the contemplatiue life The answere Most louing sister betweene the actiue and coÌ„templatiue life there is exceding great difference The actiue life is to giue food to the hungrie to teach our neighbour the worde of wisdome to correct such as goe astray to reduce the proud to the path of humilitie to recall such as are at variance to concord and amitie to visit the sick to burie the dead to redeeme captiues and such as are put in prison to dispose whatsoeuer is expedient for euerie one to prouide whatsoeuer is necessarie for euerie one Behold deare sister in Christ you haue heard the workes of the actiue life now if you please you shall heare the vertues of the contemplatiue life The contemplatiue life is to haue perfect charitie with God and man to rest from external action to adhere to the sole desire of our maker and through the vehemencie of this desire to desire nothing els whatsoeuer to cast aside all the cares of the world through an ardeÌ„t affection of beholding the face of God in so much that a contemplatiue man knoweth
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
in our Sauiours sufferings Vse groning insteede of other sweet songs that is as wordly meÌ„ reioyce in worldly songs so do you take delight in groning and spiritual sadnes Wherefore venerable sister as I told you before it behoueth you both to vnderstand and to beware of the snares of your enemie with all diligence and care You ought by integritie of life so to be simple and innocent that you be therewithall like wise discreet and prudent He that hauing simplicitie doth not mingle wisdome with it is according to the saying of the Prophet * as a doue seduced not hauing a heart Ose 7. He is therefore a doue because simple and innocent yet not hauing a heart because not wise and discreet Againe I admonish you most deare sister that you prepare in your selfe a worthy habitation for Christ that he comming with the Father and the holy Ghost may vouchsafe to make to himselfe a maÌ„sion in you in the house of your breast Amen That a Virgin ought to auoid the companie of lay vvoemen CHAPT LVII MOst deare sister auoid the company of worldly woemen Let not worldly woemen which haue not the same profession with you be admitted into your company because what they loue that they commend vnto you Behold what they loue that they say vnto you therefore you ought to auoid the company of worldly woemen because they loue the world and thereof they will be tatling they loue earthly things and of such they will discourse they couet transitorie things and consequently will fill your eare full of such matters For so the common Prouerbe goeth Euerie one prayseth that which he loueth And therefore a worldly woman praiseth the world because shee loueth the world certainely if shee loued heauenly things shee would praise them Doubtlesse if shee affected heauenly things shee would approue them shee would applaud them and endeauour to induce you to be of the same opinion Wherefore deare sister I counsel you to shunne secular weomen and not to admit them into your company Whie for what cause * For that euill wordes corrupt good manners 1. Cor. 15. What maketh the wife of a mortal man with the spouse of Christ Or what doth a woman that is married with a virgin dedicated to God What hath a secular woman to doe with Chriâ— s spouse What hath a secular woman to doe with a Nunne or religious woman Or what maketh a woman that loueth the world with a woman that hath left the world What maketh a married woman with a woman espoused to Chriâ—â— the celestial bridegroome What maketh shee that loueth a man with her that loueth Christ Why should a woman that embraceth not the same course of life with you be admitted into your company Why should a secular woman that weareth not your habit be admitted into your felowship What doeth a secular woman in your company that beareth not the yoke of Christ with you Why should a secular woman that hath not submitted her neck with you to the yoke of Christ be admitted to your conference Shee is different in clothing different in affection And as shee is different in attire so likewise in desire A secular woman is the instrument of Satan Her siren-like songs and persuasions are as so many worldly allurements or diuelish enticemeÌ„ts full well agreeing to the shape of a syren or meremaide which according to the description of hystoriographers is from the nauel vpward like a most faire and beautifull virgin but from the nauel downe to the feete shee is like to a fish A mere-maid hath the head of a virgin and the hinder parts of a fish Her voyce is most sweet and most melodious and most delightfull to the hearers howbeit by her sweet songs and melodies shee oftentimes deceiueth the mariners and causeth them to perish The mariners oftentimes listen as they saile on the seas to the sweet voyces of the mere-maides and by their sweet voyces and musick are deceiued and suffer shipwrack Like as the meare-maid by her sweet songs deceiueth the marriners so a secular woman by her deceitfull speaches deceiueth Christs seruants And as the mere-maid by her sweet melodie is wont to make marriners to goe astray on the sea and consequently to be cast away so a secular woman by her sweet and deceitfull discourses is wont to withdraw Gods seruants from their good purposes and to bring them in danger of loosing their soules And therefore my deare sister in Christ shunne the songs of such syrens least whiles you delightfully listen to their earthly allurements you swarue from the right course For what other thing are the wordes of worldly weomen but as it were so many songs of deceit full syrens Flie therefore the songs of the syrens and shut your eares from the tongue of an enticing woman Shunne the communication of a worldly woman with as great care and heede as you would the hiâ—sing of a serpent Beware least as the serpent deceiued Eue in the pleasant garden of Eden so the venemous tongue of an entiâ—ing woman deceiue you in the delightfull paradise of religion Take heede least a vaine and pratling woman infect your eares with deadly poyson Take heede least death enter in by your windowes that is into your soule by your eies and eares Venerable sister when you see a woman whose affection is fixt vpon earthly things fortifie your heart with the shield of faith and arme your fore head against her with the victorious signe of the crosse Honest sister I permit you to talke with a secular woman in this respect onely to wit that by your holy admonitions you may persuade her to leaue the world and come to the monasterie In this respect onely I giue you leaue to talke with a secular woman that you may aduise her to loath the world and to loue heauen and to forsake the world and serue God in religioÌ„ Againe that by your good counsell shee may contemne transitorie things and couet those that are eternal Most deare sister if you shall doe as I haue said you shall both preserue your selfe from euil in this world and in the world to come shall receiue from our Lord a crowne of glorie in heauen Amen That a Virgin ought not to loue the companie of men CHAPT LVIII MOst deare sister if you ought so carefully to flie woemeÌ„ how much more ought you to shunne the company of men And if you are to auoid the tatling of weomen with so great care and circumspection how much more must you seeke to shunne the deceits of men If you ought to shut your eares with that diligence from the wordes of weomen how much more ought you to shut them from the seducing wordes of men My deare sister in Christ I admonish you that albeit a man be neuer so holy yet admit him not into your company Although he be holy and iust yet let him haue no familiaritie with you Although he be religious yet conuerse not with him ouer
Isidorus shall giue you an answere Although pâ—etie or compassion saith heâ— doth bid vs to weepe for the faithfull that are dead and gone yet faith do h forbid vs to lament for them We ought not therefore to weepe for the faithfull thaâ— are departed but rather to gâ—ue thankes to God for that he hath vouchsafed to free them from the miserie of this world aâ—d â—ath made them to passe as we pâ—ously beleeue to a place of repose light and peace We ought not to lament for such aâ— die in Chriâ—â— whome we doubt not to passe to perpetualie Honest virgin heare what I say Those men are to be lamented when they die whome the diuells snatch away with shame and ignominie not those whome the Angells receiue with honour and glorie Or those are to be lamented whome the diuells draw to the paines of hell not those whome the Angells carrie to the ioyes celestial Or those are to be lamented who after death are buried in hell by the diuells not those that are placed in heauen by the Angells Tâ—ose are to be lamented that die ill not those that end well Those are to be lamented that are preuented by a bad death not those that are honoured by a good death Virgin of Christ heare what I say When I weepe for those that die well I hurt my selfe and doe them no good at all when I weepe for those that are dead it hurteth me and doeth them no good Let those therefore weepe and take on for their friends aÌ„d kinds-folke that are dead and gone that denie the resurrection or thinke that after death there is no rising againe We therefore most deare sister who beleeue that our friends desceased do raigne with Christ in heauen ought not to weepe but to pray for them We ought not to weepe for our dead friends according to the manner of worldlings but rather to make intercession to our Lord for them by our prayers that he will vouchsafe to release them from their paines Of iudgement CHAPT LXX THere is a two-fold iudgement the one by which men are iudged in this life the other by which they shall be iudged in the life to come For this cause some are iudged heere by pouertie sicknesses and sondâ—ie tribulations of this world to the end they may not be iudged in the next world Therefore to some temporal paine is as a purgation to purge them from their sinnes but the damnation of some is begunne heere and their perfect perdition is prepared there Some are iudged in this world by tribulation others by the inquisition of the strict iudge shall be iudged by fire in the world to come neither shall the iustice of iust men be assured of pardon Heerevpon Iob speaking of God saith * Both the innocent and the impious he consumeth Iob. 9. For the innocent is consumed by God when his verie innocencie being clearely examined and compared to the innocencie of God becommeth nothing in coÌ„parison thereof The impious also is consumed by God when by the subtilitie of the diuine examination his impietie is sought for and sifted and iustly condemned Christ at the day of iudgement according to the diuersitie of merits will appeare to the elect sweet and affable but to the reprobate he will appeare terrible At the day of iudgement euerie one shall find the iudge according as he findeth his owne conscience in so much that Christ remaining in his calmnes he shall appeare terrible onely to those whome their bad conscience doth accuse Most deare sister heare what blessed Isidorus saith No man is without sinne neither can any one be secure of Gods iudgement sithence we must render an accompt euen of our idle wordes Woe be to vs miserable sinners woe be to vs wretched caitiffs What answere shall we make at that day who not onely by idle wordes but also by euil workes do offend daily and do neuer cease from committing iniquitie If in the iudgement of almightie God the iust man shall not be secure how shall we sinners appeare If at the examination of the seuere iudge the iustice of the iust man shall not be assured what shall we doe at that day that do daily offend If at the day of iudgement the iust man shall scarcely be saued where shall we appeare at that day that haue so ofteÌ„ offeÌ„ded No man at that day shall be withouâ— dread when the heauens and the earth shall be moued and all the element through exceeding heate shall be dissolued of which day it is also said * That day a day of wrath a day of tribulation and distresse a day of calamitie and miserie a day of darknes and mist a day of clowde and whirlewind a day of thâ— trumpet and sound in which the stouâ— and strong shall be troubled and affliccted Sophon 1. O deare brother what shall we say at that day when that austere Iudge shall come to iudgement For you by making mention of his comming haue made me to weepe You by bringing that dreadfull day of iudgement into my remembrance haue forced me to breake forth into teares My beloued sister in Christ you haue done well and like a good religious woman if with feare you haue wept by thinking of the strict Iudges comming because we ought now before the day of doome to preuent his face in confession Psal 95. and to appeare before him with teares and lamentation * For now is the acceptable time now is the day of Saâ—uation 2. Cor. 6. Wherevpon it is said in the holy scripture * Seeke ye our Lord whiles he may be found inuocate him whiles he is neere Isai 55. He shall be seene in the next life but it shall be a farre off Wherefore most deare sister it is neâ—essarie that we seeke our Lord with our whole heart and with our whole mind in this present life if we desire to find him in the next If we deuoutly seeke him during this present life and cease from doing ill we shall obtaine mercie of him at the day of iudgement because he is benigne and mercifull For it is written of him * Our Lord is sweet to all and his commiserations are ouer all his workes Psal 144. Let vs therefore most louing sister beseech that terrible and most iust iudge with deuotion and teare that at the day of iudgement he will not render vnto vs according to our iniquities but according to his mercies and that he will not permit vs with the wicked to heare that terrible sentence * Get you away from me you accursed into fire euerlasting Mat. 25. But that he will make vs with the elect to heare * Come ye blessed of my Father possesse you the kingdome prepared for you from the foundation of the world ibidem Of exhortation CHAPT LXXII MOst deare sister now by the grace of God I direct the ship of my speech towardes the hauen but yet notwithstanding I cannot but turne towards you in a word or two before the conclusion You