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
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
eate the labours of thy hands blessed art thou and it shall be well with thee Psa 127. If at any time you cease from reading you ought to worke that you may be neuer idle because idlenes is the enemie of the soule The diuel quickly deceiueth him whome he findeth idle the diuel daily entreth into the monasterie and if he find any one idle he accuseth him without delay O spouse of Christ haue a care least wheÌ„ the diuel entreth into the cloister aÌ„d searcheth into the actioÌ„â— of euerie sister he find not some thing whereof to accuse you in particular For this cause I admonish you my most deare sister in Christ that for the loue of Christ Iesus your beloued bridegroome you be not idle at any time I entreat you that you will declare the loue which you beare to Christ to your companions not onely by your wordes but also by your acctions Wherevpon the bridegroome to wit Christ doth entreat his spouse that is a deuout soule in the Canticles saying * Put me as a seale vpoÌ„ thy heart as a seale vpon thy arme Cant. 8. In our heart are cogitations in our armes actions The beloued therefore is put as a seale vpon the heart and vpon the arme of his spouse because it appeareth both by the will and action how much he is beloued of a deuout soule for that the loue of God is neuer idle For if it be loue it worketh great matters but if it worketh not it is no loue I entre at you therefore venerable virgin that you loue God with a sincere affection and for the loue of him be alwayes doing some thing If you loue God truly you will neuer be idle if you loue God as you ought you will abhorre idlenes for his sake if you loue God vnfainedly idlenes will seeme teadious vnto you He that loueth God with his whole will doth for the loue of him loath to be idle The kingdome of God will not be giuen to the followers of idlenes but to such as are diligent in our Lords seruice The kingdome of God will not be giuen to such as gad or wander vp and downe but to such as labour for the loue of God according to their vocation They that are slow and tepid in doing good shall haue no place in the kingdome of God Lasciuiousnes doth soone deceiue such as are addicted to idlenes lasciuiousnes doth soone deceiue him that doth gad vp and downe lasciuiousnes doth enflame him worst of all that it findeth idle Lust yeeldeth to labour giueth back to trauaile retireth from such as refuse to be idle A man by labour oftentimes vanquisheth lust because the bodie being wearied with labour doth not delight in lewdnes Wherefore amâ—able sister in Christ beware of idlenes Do not loue to be idle but tire your bodie with trauaile Be alwayes doing some thing that is good seeke some profitable worke in which the intention of your mind may be busied Let God at all times be the scope or end of your actions and intentions Amen Of the psalmes and hymnes CHAPT LII MOst deare sister when you sing the Psalmes and hymnes in the sight of God consider that in your mind which you sing with your voyce Let your mind agree with your voyce let it sing in tune with your tongue in the quire do not thinke one thing and sing an other If your mind sing one thing and your voyce an other you loose the fruict of your labour If your bodie stand in the Church and your mind wander abroad then doubtles you will loose your reward Wherevpon it is said by the Prophet Isay * This people honoureth me with their lippes but their heart is farre from me For as the Apostle saith I will pray in the spirit I will pray also in the vnderstanâ—â—ng I will sing in the spirit I will sing also in the vnderstanding 1. Cor. 14. It is therefore good to praise God at all times with the vnd rstanding It is also good to glorifie God with the sound of the voyce with hymnes and Psalmes and spiritual songs Like as we are ayded by prayers so we are recreated by singing the psalmes The singing of spiritual sonnetts doth comfort heauie hearts The singing in the Church doth reioyce mens minds it delighteth such as are discontent causeth such as are carelesse to become diligent enuiteth sinners to weepe and lament for albeit the hearts of worldly men are neuer so much void of remorce yet assoone as they heare â—he sweetnes of the psalmes they are conuerted to the loue of goodnes There are iueâ—se who through the sweetnes of the psalmes are moued to compunction and sorrow for their sinnes Pâ—â—yer onely in this life is powred forth for the forgâ—uenes of sinnes but the singing of the psalme doth signifie the perpâ—tual praise of God in eternal happines as it is written * Blessed are they that dwell in thy house ô Lord for euer and euer they shall praise thee Psal 83. Whosoeuer doth faithfully and attentiuely sing the psalmes doth in a manner become consederate with the holy Angells How so what is the reason Because man according to his measure praiseth him heere on earth whome the Angells without intermission do adore and glorifie in heauen The singing of the psalmes at some times stirreth vs vp to teares and compunction at other times it enuiteth vs to prayer and deuotion The Psalmes make the night vigills to become pleasant vnto vs enuiting vs to praise God in this wise * Reioâ—ce ye iust in our Lord praysing bâ—commeth the righteous Psal 32. The Psalmes denounce vnto vs the firâ—â— howeâ— of the day with exultation of light by saying * O God saue me in thy name and in thy strength iudge me Psal 53. The psalmes do consecrate vnto vs the third hower of the day when they say * And let thy mercie come vpon me ô Lord thy saluation according to thy worde Psal 118. The psalmes do make vs glad at the sixt hower in the breaking of bread The psalmes do breake our fast at the ninth hower of the day and satiat our heartâ— with spiritual sweetnes and suauitie The psalmes do commend vs to God at the hower of vespers or euensong by saying in this wise Let my prayer be directed as incense in thy sight the eleuation of my handes as euen ng sacrifice Psal 140. The psalmes do admonish vs to blesse our Lord at Complyne saying * Loe now bâ—esse our Lord all ye the seruants of our Lord. Psal 133. My beloued sister in Christ I would haue you to be alwayes mind full that God is much delighted with the musique of a sacred soule By affection loue and deuotion of heart sing psalmes hymnes and spiritual canticles to God Wherevpon the bridegroome to wit Christ doth admonish his spouse to wit the Church or a deuout soule in the Canticles saying * Shew me thy face let thy voyce sound in mine eares for thy voyce is sweet and thy face
there were not vanitie in the mâ—nd of a woman shee would neuer laugâ— at things that are vaine A chaâ—â— mind is more delâ—ghted in mourning then in mirth Certainely if the miâ—â— of a religious woman were truly chaâ—â— shee would rather loue to weepe then to laugh and â—est If shee would call to mind â—er negligâ—nces and tâ—e infernal torments shee would preferre teares before temporal contentments Where laughter â—nd iestâ—ng do abound there charitie doth not raigne If a religious woman did peâ—fectly loue Christ her brideg oome shee woâ—ld not laugh but incessanâ—ly mourne through a desire of seeing and enioying him because he that perfectly loueth Chriâ—â— â—oâ—h lâ—kewise feare be doth â—o laugâ— but lament through â—he loue of so true a louer I woÌ„der why shâ—e should desire laughing and ie ing w o for this respect came to relig on that shee mâ—ght bewayle her sinnes I wonâ—eâ— shee is not ashameâ— who wâ—en shee laugheth laugheth so lowd What an vns emely thiÌ„g is it that shee should laugh and rest who during the time of thiâ— pâ—â—gâ—image ought to lament her sinnes pâ—â— How iâ— it that we poote miserable meÌ„ passe ouer our time in laughing and iesâ—ing wâ—o must render an accompâ— to God of all ouâ— actions in the sight of the Angells and of all the Saincts of heauen It were therefore much better for vs to passe ouer thiâ— life in lamentation and teareâ— that by â—hâ—s meanes we may obtaine pardon from our Lord in the lâ—fe to come for all our offenses I therefore beseech you vâ—nerable sister that you will abstaine from iâ—sting and laughter and will incessantly powre forth teareâ— for your manifeld offences shanne iesting and laughing and incessantly bewayle your sinnes Listen ô spouse of Christ what the bridegroome saith to the spouse in the Canticles * Thine eieâ— are as the fish-pooles in Hesebon Cant. 7. The eies o the spouse are sitly termed a f shpoole because when a deuout soule doâ—h lament in respect of this her pilgrimage shee washeth her selfe by the grace of God from her sinne So a religious woman ought to mourne and lament without intermission that shee may wash herselfe cleane from her sinnes Wherefore most deare sister if during this life we bestow our time in teares and estrange our selues from worldly vanities we may â—ustly hope to obtaine pardon of our offenses That a virgin ought not to desire to gad abroad and see cities CHAPT LXVI MOst vertuous sister listen how the Prophet Hieremie bewayleâ—h our iniquities saying * How is the gold darkâ—ned the beâ—t colour changed The stones of the sanctuarie are dispersed in the head of all the streetes Lament 4. By gold we vnderstand the life of religiouâ— men which in former times waâ— bright and glistering by the glorie of vertues but now is become daâ—kâ— and obscure by vnseemely actioÌ„s The best colour of gold signifieth the habit of sanctitie which by good workâ—s was heeretofore pretious and much estâ—â—med but now by vices and secular actâ—ons it is changed and accounted basâ— aâ—d contemned Verily that most excâ—â—lenâ— habit of religâ—ouâ— men to wit of Monk s Chanons and Nunnes is changed when it is â—ather made and adorned to please men then to please God Verily the most excellent colour of gold is changed when the habit of such as are relâ—gâ—ous is rather fitted to seeme gratefu l in the sight of men by vaine gâ—orie theÌ„ before God by humilitie Verily the holy habits of such as are religious are exceedingly changed in these our dayes sithence they are raâ—her accommoâ—ated to seeme pleasing in the palace of some eaâ—thly Prince then in the sight of God the Creator of all thing It followeth The stones of the sanctuarie are dispersed in the head of all streetes ibidem The stones of â—he sanctuarie sigâ—ifie religious men who ought neuer to wander abroad but to remaine alwayeâ— in the inclosure of the monasterie beâ—ore the eies of God But now a dayes the stoneâ— of the saÌ„ctuarie are dispersed in tâ—e head of all the streetes when such aâ— are religâ—ous trauâ—rse vp and downe searching after vaine and worldly thâ—ngs The stones of the sanctuarie are dispersed in the head of all the reâ—tes sithence relig ou men had rather be conuersant in the palace oâ— the King or Prince of their countrie then to ab abide with in the boundes of their mona erie They are dispersed sithence they more desire to liâ—ten to worldly superâ—â—uous speec es then to the precepts of the holy Scriptures They are dispersed in the head of the streetes sithence they take greater delectation in the banqueâ—s and discourseâ— of rich men then in the pouertiâ— and abstinence of their religious brethren The seruants of good ought rather to make choice of pâ—ase and beanes so they may stay at home then of the rarest fare that the world caÌ„ afford them Religious meÌ„ ought rather to make choise to seed vpon hearbes among their brethren then vpon diuersitie of daintie dishâ—s among rich men Religious mâ—n ought rather to reioyce to sit at meâ—â— in the company of hâ—r poore brethren then to sit at the table of a mightie King Why Because aâ— S. Augustine doth auouch it is better to want a little then to haue too much It is better to endure want in religion for the loue of God then to haue much riches in the world Wherefore it is necessarie that euerie religious man if he desire to be saued contemne the world and shut hâ—mselfe vp with in the enclosure of his Conuent A religious man ought to shunne the company of seculars and search onely after the societie of Gods seruants Religious men ought to preferre their cloyster before the Kings court Now therefore heare what I will say listen to what I will aduise you It is better for you to remaâ—ne in your monasterie then to circuit the streetes of the citie choose rather to remaine at home then to gad abroad to see cities and townes It is better to repose at home in your cell then to appeare in the sight of the people If you shall enclose your selfe in your cloyster you shall be loued of Christ your Sauiour Which the bridegroome doth well insinuat in the Canticles speakâ—ng there in this maÌ„ner to his spouse * My sister spouse is a garden enclosed a garden enclosed a fountaine sealed vp Cant. 4. Euerie deuout soule is vnderstood to be a garden enclosed because whiles shee nourisheth vertues shee bringeth forth flowers and with these shee nourisheth and refresheth her selfe hauing alwayes a care to preserue those fruits which shee produceth Verily a deuout soule is fitly termed a garden enclosed because whiles shee withdraweth her selfe from the tumults of the world for the obtaining of eternal beatitude whiles shee fâ—ieth the companie of men whileâ— shâ—e hideth those good workes which shee doeth for feare of ostentation whiles shee encloseth her selfe for the loue of God that shâ—e may not be seene of men whiles shee
haue entreated me to write you some instructions or admonitions to animate you to vertue And I although not aswell as I ought yet by the grace of God aswell as I could haue collected certaine sentences out of the writings of the holy Fathers which I heere present vnto you in this present treatise Behold therofore my beloued sister in Christ you haue heere instructions how to liue well You haue both counsel to liue well and also a Rule Nâ— ignorance can now excuse you from sinneâ— you cannot now be ignoranâ— of the way of well doing If heereafter you doe amisse you cannot pleade ignorance Why Because you haue now an ordinance giuen you which you ought to follow the way to liue well is now shewed you You are now informed how you ought to conuerse in religion and how you are to comport your selfe in the same You haue now a religious rule you now know what it is to liue well See therfore that you offend no more See that from hence foreward you shew your selfe feruent in doing good By liuing amisse you contemne those good things which you read If by liuing amisse you contemne those good things which you read you will be verie culpable in the sighâ— of God Why what is â—he reason * Because it is better not to know the way of saluation then after the knowledge thereof to turne back from the same 2. Pet. 2. Retaine therefore this guift which you haue receiued in mind and worke Accomplish in action what you haue learned by instruction Veneâ—able sister I charge you againe and againe that you obâ—eâ—ue the exhortations contained in this booke as carefully as you can Of obsecration CHAPT LXXIII I Beseech you most deare sister in Christ that you will be pleased to listen willingly to those things which I much desire to say vnto you and for that I loue you deaâ—ely in Christ for this cause I am not ashamâ—d to lay open vnto you my conscience Neuerthelesse I am affraid least by man fest ng vnto you my sinnes I offend and defile your chast eares Howbeit I entreat you most deare sister that you will pardon me an worthy sinner I wretched man and most wicked sinner haue defiled my life almost from my verie youth I haue alwayes ioyned new sinnes to my old I haue from tâ—me to time added sinne to sinne I haue neuer ceased from sinning The good which I ought to haue done I haue omitted and the euill which I ought not to haue done I haue committed I wretched man am not worthy to behold the height of heauen through the multitude of mine iniquitie because I haue prouoked the anger of almightie God against me and haue thought spoken and done innumerable euill before him from my verie infancie vntill this present day I vnhappie man haue sinned in my infancie I haue sinned being a boy being a stripling being a man of ripe yeares and lastly which is worst of all and most dangerous I haue sinned in my old age I haue fallen wretched man into the mire of mischiefe I haue fallen being guiltie into the pit of sinne I haue fallen being faultie into the gulfe of iniquitie I vnhappie man haue falleÌ„ into the depth of wickednes I wretched man haue descended into the filth of vice I wretched man I alas vnfortunate man haue fallen and of my selfe am vnable to rise againe I therefore entreate you most louing sister to lift me vp with the hand of your prayer Stretch forth the hand of your prayer vnto me and pluck me out of the depth of iniquitie Lend me the hand of you holy intercession and deliuer me out of the pit of sinne Most deare sister I assure my selfe that if you accomplish the couenant whâ—â—h you haue made with Christ you shall both purchase a crowne of glorie for your selfe in eternal happines and obtaine pardon for me in this lâ—fe of all mine offenses If you deuoutly performe those things which you haue promised to Christ you shall both ob aine pardon for me an vnworthy sinner and you with the holy Virgins shall reioyce in the heauenly bed-chamber Honest virgin I am assured neiâ—her do I doubt of what I say that your viâ—ginal prayers will be able to puâ—chase pardon for me albeit vnworthy If you perseuere in the seruice of God like as you haue promised you will both obtaine pardon for the offences which I haue committed and be exalted among the quires of virgins world without end Honest virgin I entreat you to li en to what I say with an attentiue mind You are my most deuout sister in Christ by whose intercession I hope to be cleansed from the filth of my sinnes If you honourable Virgin be a Virgin acceptable to God and if you rest with your bridegroome Christ Iesus in his chast bed you shall obtaine of him for my saluation whatsoeuer you shall demaund If you deare sister shall embrace Christ with in the chast armes of your soule you doubtles will be able to abtaine forgiuenes for mine offenses be they neuer so foule If you adhere to the embracemeÌ„ts of Christ with the most ardent odour of virginitie you will easily obtaine pardon for me though otherwise vnworthy If you loue Christ Iesus your celestial bridegroome aboue all things and repose in his loue as in the truest sweetnes you may easily procure absolution of my sinnes Iesus Christ will not contristat you by denying your petition but will grant whatsoeuer you shall aske of him who hath coupled you vnto himselfe by the sweet linke of affection his loue towards you iâ— greater then can be expressed for that he hath redeemed you with his owne blood Your loue therefore towards Christ your bridegroome will be a meanes to purchase pardon for my sinnes I trust to obtaine forgiuenes if you most deare sister whome I loue much shall enter with Christ into the heauenly bride-chamber to the marriage You venerable sister will be a coÌ„fort to me at the dread full day of iudgement when I shall stand trembling before the tribunal seate of God where I must render an accompt of all the sinnes and negligences which I haue committed Because the merit of your sacred virginitie will diminish the paine of mine iniquitie Amen FINIS
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