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
merit to be comforted in that heauenly countrie as our Sauiour himselfe hath said * Blessed are they that mourne for they shall be comforted Mat. 5. CHAP. XI Of sadnes or heauines of heart OVr lord saith in the Gospel * Amen amen I say vnto you that you shall weepe and lament but the world shall reioyce and you shall be sorrowfull but your sorrow shall be turned into ioy Io. 16. Salomon also saieth * A glad heart cheereth the face in pensiuenes of mâ—nd the spirit is cast downe Prou. 15. * A ioyfull mind maketh a flowrishing age a sorrowfull spirit drieth vp the bones Prou. 17. Sonne in good deedes gâ—ue not blame and in euerie guift giue not the sadnes of an euill word Prou. 18. * The heauines of the heart is all plague Eccli 25. * Ioyfulnes of heart is the life of man Eccl. 30. * A peruerse heart will giue sorrow and a cunning man wil resist it Eccli 36. * For by heauines death hastneth and it couereth the strength and sorrow of the heart boweth the neck Eccli 38. Moreouer S. Athanasius saieth A sorrowfull man is alwayes imagining mischeife and hatred and doth contristate the holy Ghost giuen him by God The Apostle likewise telleth vs the same saying * Contristate not the holy Spirit of God in which you are signed vnto the day of redemption Ephes 4. Haue a care therefore most deare sister not to contristate the holy Spirit that dwelleth in you least peraduenture he forsake you Take away all aminositie and doubt both which do contristate the holy Spirit Take away sorrowfulnes which is the sister of animositie and doubtfulnes Certainly worldly sadnes of all bad spirits is the worst and doth most hurt to Gods seruants Worldly sadnes doth hurt and consume and ouerthrow Gods seruants For the holy Ghost cannot endure worldly sadnes Therefore deare sister inure your selfe to spiritual gladnes wlich is pleasing to God All spiritual mirth is alwayes good and thinketh good and contemneth the vaine sorrow of the world If spiritual mirth were not good the Prophet would not haue said * Be ioyfull in our Lord and reioyce ye iust and glorie all ye of right heart Psal 31. And againe * The iust man shall reioyce in our Lord and hope in him and all the right of heart shall be praised Psal 63. A Question O most deare brother if sadnes be naught and doth hurt Gods seruants why doth Salomon say * The heart of wisemen where sadnes is and the heart of fooles where mirth Eccle. 7. The Answere Venerable sister this which Salomon saieth * The heart of wisemen where sadnes is and the heart of fooles where mirtâ— is not to be vnderstoode but of spiritual sadnes and secular mirth As if he had said more plainely The heart of wisemen is where there is spiritual sadnes and the heart of fooles where there is secular mirth They that are sorrowfull according to God are wise contrarily those that are sorrowfull according to the world are fooles Wherevpon our Lord saieth in the Gospell * Reioyce in this that your names are written in heauen Luc. 10. And the Apostle S. Paul * As sorrowfull but alwayes reioycing 2. Cor. 6. And againe * Reioyce in our Lord alwayes againe I say reioyce Phillip 4 spiritual sadnes therefore is good Howbeit sadnes which procedeth from the desire of temporall thingâ— is amisse Of spiritual sadnes it is written * Blessed are they that mourne for they shall be comforted Mat. 5. But of secular sadnes Salomon saieth * Sorow hath killed many and there is no profit in it Eccli 30. Againe of spiritual ioy it is said * Let the heart of them reioyce that seeke our Lord. Psal 104. And againe of worldly mirth it is said * Woe be to you that now do laugh because you shall mourne and weepe Luc. 6. Most deare sister heare likewise what S. Paul saieth * The sorrow that is according to God worketh penance vnto saluation that is stable but the sorrow of the world worketh death 2. Cor. 7. The prayer of a man that is alwayes sad doth no good neither can it ascend vnto God Where sadnes doth oppose it selfe to the holy Ghost as an obstacle there prayer is not acceptable because it is weake and cannot ascend to God Wherefore louing sister cast aside sadnes cease to be melancholy expell sadnes and sorow from you Be not addicted to too much sadnes perseuere not in pensiuenes neither let your heart be the harbour or habitation of heauines Sadnes is one of the seuen deady simes and therefore to be eschewed by all Gods seruants Wherevpon S. Isidorus saieth If thou liue well and vertuously thou wilt neuer be sad or melancholy A good life is alwayes full of ioy Werefore honest sister expell from you all sorrow and discontent because like as the mothe eateth the garment and like as the worme gnaweth the wood so heauines hurteth the heart Cleanse your heart therefore from all carnal and secular sadnes and your prayer will be pleasing to God Therefore venerable sister lament through the remembraÌ„ce of your sinnes and reioyce in the loue of your bridegroome Christ Iesus LameÌ„t through the remembrance of your former offenses and reioyce through the hope of celestial happines Be sorowfull for your former faults and negligences which you haue done and reioyce at the promise of the kingdome of heauen Grieue for your former sinnes and offenses and be glad through the ioy of the eternal recompence To which he vouchsafe to bring you for whome you haue prepared a pleasant habitation in your virginal bodie Amen Of the loue of God CHAPT XII OVr Lord Iesuâ— Christ saieth in the Gospell * If any man loue me he will keepe my word and my father will loue him and we will come to him and will make abode with him Likewise the Apostle S. Iohn saieth * Let vs therefore loue God because God first hath loued vs. 1. Io. 14. He that loueth God will craue pardon for his sinnes and containe himselfe from them Most deare sister loue God and call vpon hin for saluation because loue is life and hatred is death God will not onely haue himselfe loued with wordes but with a pure heart and good workes He loueth not God that contemneth Gods commaundements The mind of a man that loueth God is not in earth but in heauen because it alwayeâ— desireth heauenly things I admonish you most deare sister that you loue God aboue all things because he hath loued you aboue all things We ought to loue God more then our parents Why Because God hath made vs and our pateÌ„â—s with his owne handes that is by his owne power and puissance as it is written * He made vs and not we our selues Psa 99. Christ hath gâ—uen vs more then our pareÌ„â—s and for this cause we ought to loue Christ more then our parents It is a foolishnes to loue any thing more then God because he that loueth any creature
towards another ought not to be carnal but spiritual Nothing is more gratefull to God then fraternal loue and affectioÌ„ nothing more delightfull to the diuel then discord and dissention Holy loue is free from scandal Esteeme euerie faithfull man to be your brother Remember that one supreme work-man hath made vs. True loue is void of scandal and bitternes Venerable sister in the loue of your neighbour you shall know how you ought to attaine to the loue of God Like as loue doth lift vp the mind so malice doth cast it downe You can neither loue God truly without your neighbour nor your neighbour without God Then you haue true charitie indeede when you loue your freind in God and your foe for God The more liberal you are in louing your neighbour the more ample shall your reward be heereafter If you loue your neighbour truly your heart will be in rest and tranquilitie But he that bateth his neighbour is enuelopped in darknes and therefore by louing your neighbour you cleanse the eie of your mind to see God the better Howbeit most R. sister I admonish you that you loue no man carnally Wherevpon S. Isidorus saith He sheweth himselfe to be earthly minded that loueth any mortal man carnally more then is expedient We cannot abide in God if we will not liue at concord in this world a true friend is tried in time of neede If we will keepe Gods commandements we must loue our neighboures as our selues because he that sincerely loueth his brother doth soone appease God the father He that loueth his neighbour cannot commit murther nor aculterie nor theft nor periurie nor beare false witnes nor take any thing by force not beare any one ill will nor liue at variance Wherefore honest virgin let vs alwayes meditate and practice the loue of God and our neighbour in which the whole law doth depend and the Propheâ—s Moreouer if our neighbour suffer any tribulation or sicknes or losse or is cast into prison it is a token that we are in the bodie of the Church if we condole for him but if we condole not we are alreadie cut off from the bodie of the Church Charitie which doth combinde and quicken all the members of the Church if it see vs to reioyce at our neighbours miserie doth immediatly cut vs off from the bodie So long a member grieueth as it remaineth in the bodie But if it be cut off from the bodie it can neither feele nor grieue If a hand or a foote or some other member be cut off from the bodie if the whole bodie should afterwards be deuided in many parts or cast into the fire that hand or foote or other member would then feele no paine for that it is alreadie separated from the bodie Such is the case of euerie Christian which doth not grieue at an other mans losse tribulation necessitie or anguish but which is worse doth reioyce because he is alreadie deuided from the bodie of the Church But let vs honest virgin loue well and sincerely if we desire to keepe true and perfect charitie Let vs endeauour to loue all good Christians as our selues that Christ being out head we may merit to be his members that when Christ our life shall appeare we may appeare with him in glorie by the concord of charitie and the loue of God and our neighbour Then a friend is truly loued when he is loued not for himselfe but for God Wherevpon blessed Isidorus saieth He that inordinately loueth his friend loueth him more for himselfe then for God Then euerie one becommeth contrarie to Gods diuine iustice and bountie when he despiseth his friend strooken with any aduersitie True friendship is infringed by no occasion abolished by no time but whither soeuer time doth turne it selfe it continueth constant and firme Seldome shall you find a friend that remaineth faithfull to the verie end That is true friendship that seeketh nothing of the goods of his friend but his good will onely that is doth loue his louer gratis without hope of commoditie Wherefore louing sister in Christ I admonish you that you loue your friends in God that is in good Loue likewise your enemies for God as it is written * Loue your enemies doe good to them that hate you Luc. 6. And againe * If thine enemie hunger giue him meate if he thirâ—t giue him drinke Rom. 12. And a little before in the same chapter * Blesse them that persecute you blesse and curse not Loue is the sister of charitie Charitie was neuer without loue nor loue without charitie Whereâ—ore honest virgin we haue neede of loue in which so great vertues do consist and from which so great commodities do arise Loue hath two wings The right wing is the loue of God the left wing is the loue of our neigbour No man with one wing will be able to soare vp to heauen Why Because neither the loue of God alone without the loue of our neighbour nor the loue of our neighbour alone without the loue of God is able to obtaine eternal beatitude Wise virgin take vnto you these two wings to wit of the loue of God and your neighbour that by practising workes of charitie you may be able to flie freelie and arriue to that heauenly countrie Amen Of compassion CHAPT XIV MOst deare sister heare what our Lord Iesus Christ saith * All things whatsoeuer you will that men doe to you doe you also to them for this is the law and the Prophets Mat. 7. And S. Paul saith * Reioyce with them that reioyce and weepe with them that weepe Rom. 12. And againe * Beare vp the weake be patient to all 1. Thes 5. Salomon also saieth * He that despiseth his neighbour sinneth Prou. 14. Keepe loyaltie with your neighbour in his pouertie that you may also reioyce with him in his prosperitie Remaine faithfull to your neighbour in time of distresse that you may be coheire with him in his inheritance He that diggeth a pit for his neighbour shall fall into it and he that prepareth a snare for his neighbour shall perish in it Wherevpon the Psalmist saieth * He hath opened a pit and digged it vp and he is fallen into the ditch which he made Psal 7. He loueth not his neighbour perfectly that succourreth him not in time of aduersitie By how much the more we compassionately assist our neighbour by so much the more we approach to our Creator We ought to care for our selues in that manner as that we neglect not the care of our neighbour Therefore deare sister whatsoeuer you would not haue to happen to your selfe wish not to happen to your neighbour Condole at others calamities shed teares for other mens miseries Be sorrowfull for the sorowes of other men be infirme with such as are infirme Lament at other 〈◊〉 losses as if they were your owne mourne with those that mourne Be sorrowfull with those that are sad weepe with those that weepe condole with those that
beginneth to feare If he beginneth to beleeue he beginneth likewise to feare but for that â—e feareth he hath not yet a perfect confidence in the day of iudgement Charitie is not yet perfect in him that as yet feareth because if charitie where perfect in him he would not feare Perfect charitie would cause in a man perfect iustice and a man would haue no cause to feare but he would haue iust cause to desire that iniquitie may passe and the kingdome of God may come What is perfect charitie but perfect sanctitie He hath in himselfe perfect charitie that liueth perfectly He that liueth perfectly hath nothing whereby to be damned in hell but rather whereby to be crowned in heauen He that hath perfect charitie in himselfe feareth not to be punished in hell but hopeâ—h to glorie with God in heauen Wherevppon it is said in the psalme * All that loue thy name shall glorie in thee Psal 5. Feare therefore is not in charitie but perfect charitie driueth forth feare Feare first commeth into the heart of man that a place may be prepared for charitie To this seruile feare succeedeth a third Feare to wit initial when a man beginneth to doe good for the loue of God which he did before for the feare ef hell Of this initial feare the Prophet Dauid saith in the Psalme * The feare of our Lord is the beginning of wisdome Psal 110. Initial feare is wheÌ„ a maÌ„ beginneth to loue God whome before he feared and by this meanes seruile feare is excluded from the heart To this initial feare succeedeth a fourth feare called chast by which we feare least our bridegroome to wit Christ Iesus delay or depart from vs least we affroÌ„t or offend him least we loose him This chast feare proceedeth from loue This chast feare ariseth from loue Of this feare we read in the psalm * The feare of our Lord is holy permanent for euer and euer Psal 18. Feare first commeth into the heart of man And whie That it may prepare a place for charitie by how much the more that charitie doth begin to dwell in the heart of man by so much the more feare doth decrease by how much the more charitie is in the heart of man by so much the lesse feare is Whie Because charitie chaseth it forth Listen deare sister and I will tell you a fit similitude Oftentimes we see that the thread is introduced by meanes of the bristle or bigge rough haire when any thing is sowen first the bristle entreth in and after the bristle entreth the thread so feare eÌ„treth first into the mind of man and after feare charitie feare entreth in that it may bring in charitie but after that charitie is entred it driueth forth feare This feare is holy for that it begetteth holines in the mind of a maÌ„ This feare is holie for that it bringeth perfect charitie into the mind of a man For perfect charitie is perfect sanctitie This feare is chast for that is doth not admit adulterous loue and this because it loueth God aboue all things and preferreth nothing before his loue This feare likewise is termed filial for that it doth not feare God as a seruaÌ„t feareth a cruel maister but as a sonne feareth a most louing father This Feare is therefore termed filial for that it doth not feare as a seruant but as a sonne But whence is it that the Prophet Dauid saieth * The feare of our Lord is holy permanent for euer and euer Psal 18. sitheÌ„ce S. Iohn saieth Perfect charitie casteth forth feare 1. Io. c. 4. This is that which we said before that he hath a chast and holy feare who doth not feare God for feare of hel or for feare of tormeÌ„ts but for loue reuerence And this feare to wit the reuerence of God remaineth for euer and euer But he that feareth God for feare of the paines of hell hath not a chast but a seruile feare in himselfe for that he hath not perfect charitie For if he did perfectly loue God he would haue perfect iustice in himselfe and would feare God not for feare of tormeâ—â—s but with feare and reuerence And therefore feare of paine or torments is not in charitie because perfect charitie chaseth it forth The seruant feareth his maister in one sort and the sonne his father in an other The seruant feareth his maister with despaire and hatred the sonne feareth his father with reuerence and loue Now therefore most reuerend sister I admonish you that you feare God with loue reuerence For I would not haue you lie alwayes groaning vnder the yoke of feare but rather that you should lift vp yourselfe by loue to our lord your father who hath made you as his daughter Moreouer I admonish you that you loue God chastely and preferre nothing before his loue but that you despise for his loue all wordly things whatsoeuer Againe I aduise you and entreat you most honest Virgin that you amend your life with all care and diligence and therfore let your discourse be chast your gate honest your countenance humble your tongue affable your mind full of loue your hands full of good workes and this by the assistance of our Lord without whome you can doe nothing that is good Most louing sister in Christ if you will heare me as a brother and feare God with your whole heart and affection you shall haue many good things not onely in this life but also in the life to come Amen Of Charitie CHAPT V. * THE King hath brought me into the wine cellar and hath ordered in me charirie Cant. 2. This wine cellar is the church in which is the wine of Euangelicall preaching Into this cellar therefore the spouse of the bridegroome to wit a holy soule is brought charitie is ordered in her because all things are not to be loued alike but aâ—ter a differeÌ„t manner We ought not to loue all things equally but some lesse some more For to know what to doe yet not to know what order we are to keepe in our proceedings is not perfect knowledge If we do not loue those things which we ought to loue or if we loue those things which we ought not to loue we haue not charitie And if we loue those things more which we ought to loue lesse or if we loue those things lesse which we ought to loue more our charitie is not ordinate This therefore is ordinate charitie that we loue God before all things aboue all things We ought to loue God with our whole heart that is with our whole vnderstanding and with our whole soule and with our whole will and with our whole mind and with our whole memorie to the end that we direct all our vnderstanding and all our thoughts and all our life to him from whome we haue all good things or let nor part of our life be left idle but let euerie thing that commeth into our mind be directed to that
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
much Although he be good and godly yet admit him not ouer often into your company Why Least by the familiaritie of visiting the chastitie of both ruÌ„ne to ruine least by ouer frequent seeing the honestie of both come to nothing least by daylie seeing the good name of both be called in question least by ouer often seeing both parties loose their fame and reputation He sheweth himselfe to haue lesse charitie towards God then is fitting that giueth occasion of offending He sheweth himselfe likewise to haue lesse loue towards his neighbour then is expedient that giueth him occasion to offend for albeit he doe not amisse in outward action yet he nourisheth that bad opinion which others haue of him A man oftentimes offendeth by keeping ouermuch company Familiaritie oftentimes ouercommeth those whome vice could not subdue Oftentimes the occasion of doing ill hath caused and doth cause a will They whome pleasure could not subdue are oftimes conquered by continually keeping company Two of different sexe sitting together alone are by so much the more prone to feele carnal titillations in that part by which they are borne The natural flame likewise of the flesh is easily set on fire of it touch any thing that is apt to cause an vnlawfull desire A man and a woman are by nature different who if they be together albeit they sinne not yet by often keeping company they are the cause of a bad report What man can carrrie fire in his bosome and escape burning Fire and tow being put togither do make the flame to be gâ—eater Although they be of a contrarie nature yet if â—hey be put together they beget fire so a man and a woman if they be often seene to be together alone although they doe no harme yet by being togither ouer ofteÌ„ they loose their good name and reputatioÌ„ and cause others to murmure agaâ—nst them A religious man and a religious woman if they talke togither ouer often giue others 〈◊〉 occas o of murmuring The Sexe of a man and a women are different and therefore if they meete togither ouer often there ariseth an occasion of sinning What then doth fire and flaxe doe togither Who is so bereaued of vnderstanding as to put a serpent in his bosome Who is so void of consideration as to beare fire about him in his cloâ—hing Why doth a woman that hath vowed her chastitie to God keepe company weth a man Why doâ—h a woman loue the familiaritie of a man who for the loue of God hath conâ—emned the world and all transitorie things Why doth shee loue the presence of men that longeth to enter into the heauenly bedchaÌ„ber with Christ her bridegroome Why doth a woman that hath consâ—crated her selfe to God in religion desire to heare the deceitfull wordes of men Why doth shee that in the world refused to marrie desire to see mens faces now in the monasterie Wherefore beâ—oued sister in Christ if you desire to be secure from fornication remaine sepâ—râ—te in mind and bodie from the company of men if you perfectly desire to preserue your chastitie for the loue of Christ your bridegroome estrange your selfe from the societie of men If you place your selfe neere a serpent or any such venimous creature you cannot for any long time be secure If you sit neere the fire you will at length be melted although you were made of iron If you put your selfe in danger you will not long remaine vnhurt or secure from the woundes of sinne Listen therefore my most louing sister in Christ listen to the good counsell which I will giue you Let not men know your name let â—hem not see your face yea albeit they heare your name let them not know your countenance Listen also honest virgâ—n to the wordes of S. Paul the Apostle * We must haue goodâ—eâ— moâ—â—e of them that are wâ—thout 1. Tim. 3. We must therefore haue a good life in respect o ouâ—selueâ— and a good fame or repâ—â—ation in râ—spect of others Venerable 〈◊〉 it foâ— the loue of God you shall heere 〈…〉 the companie of men you stâ—â—â— by Goâ—s grace enioy the company of the Ang lls in heauen Amen That a virgin ought to shunne the company of young men CHAPT LIX MY most deare sister if you ought to shunne t e company of holy men with so great carefullnes least both their and your sanctitie perish how much more ought you to shunne the company of young men who follow thâ— obscure wayes and delâ—gâ—tes of this present life And iâ— you ougâ—â— to sâ—â—e the company of holy men with so great care and soâ—icitude how muâ—h more ought you to shunne the company of young men following the concupiscences of his wicked world To this end doth the diuel obiect young men to a religious womans sight that those whome shee seeth by day shee may thinke vpon by â—â—ght and that their late fight and corporal shape may continually 〈…〉 Wâ—erevpon the Prophet saith * Dea h iâ— come vp through ur windowes it is entred into our houses Ier. 9. The diuells allow doth not penetrat the 〈◊〉 parts of the mind buâ—â—y thâ— sâ—nses of the houre My deare sister in Christ mâ—n are to be loued not present but absent Men are to be loued not within but dores without You ought to loue meÌ„ in your heart not in your house Loue men in your mind yet when they are farre distâ—nt Men are to be loued â—or that they are the worke oâ— God yet not within your house or place of aboâ—e Men are to be loued not for the beautie of thâ—ir bodie but for that they are the workmanshâ—p of God almightie Againe deare sister I gâ—ue you this brotherly admonition that you neuer talke alone with any man Let no man talke alone with you neither speake with any man without two or three sisters in your coâ—pany Thâ— spouse of Christ ought not to talke alone with any man vnlesse it be with her ouerseer or ghostly father when shee doth penance for her sinnes A Nunne or religious woman that desireth to talke alone with any man sheweth that foolishnes raigneth in her mind Listen therefore louing sister to what I will say iâ— you couet to continue truly chast sequester your selfe from tâ—e company of men for the loue of Christ If heere on â—aith for the loue of Christ you truly contemne the company of men you shall without all doubt ra gne with him heereafter in heauen Amen That a virgin ought not to conuerse vvith bad men CHAPT LX. MOst vertuous virgin listen to the wordes of Salomon * My sonne if sinners shall entice thee condescend not to them Prou. 1. * Do not enuie an vniuâ—t man nor imitate his wayes Prou. 3. â— * Depart from a wicked man and euil shall faile from you Eccli 7. * Let iust men be your guests and let your gloriation be in the feare of God Eccli 9. What man soeuer you know obseruing the feare of God esteeme such a one as your
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