streame where the force of loue doth runne Therefore most deare sister it is a thing most worthy and most necessarie for vs that we loue God who is the supreme good in all things and aboue all things Wherefore to loue the chiefest or supreme good is the highest happines or felicâ—tie because by how much the more euerie one loueth God by so much the more he shal be blessed He that loueth God is good If good ergo blessed Wherevpon Salomon saith in the Canticles * Loue is as strong as death Cant. 8. Doubtlesse the loue of God is said to be as strong as death because like as death doth violently separate the soule from the bodie so the loue of God doth violently separate a man from the world and from the loue of all things transitorie Verily the loue of God is as strong as death because when we are mortified by the loue of God froÌ„ sinne vice that which death doth doe in the bodily senses the same doth the loue of God effect in worldly desires God ought to be loued in respect of himselfe for that he is most good and hath created vs of nothing Charitie is loue because God is to be loued in respect of himselfe and our neighbour for God In the first place God is loued as is alreadie said in all things and aboue all things In the secoÌ„d place our neighbour is loued in God that is in good Charitie hath two commaundements the one pertaining to the loue of God which is the greatest commaundement The other pertaining to the loue of our neighbour which is like vnto this according as is written * Thou shalt loue the lord thy God with thy whole heart thy whole soule with all thy streÌ„gth with all thy miÌ„d thy neighbour as thy selfe Luc. 10. As if he should say Thou oughtst to loue thy neighbour to the same end as thou louest thy selfe to wit that he may be good and vertuous and may be able to attaine to eternal happines Of this loue of God and our neighbour the bridegroome to wit Christ Iesus speaketh in the Canticles to his spouse that is to say to the Church or to a deuout soule saying * How beautifull are thy breasts my sister spouse thy breasts are more beautifull then wine and the odour of thine ointments aboue all aromatical spices Cant. 4. What is vnderstood by breasts more fitly in this place then the loue of God and our neighbour of which we haue spokeÌ„ before by which breasts a deuout mind doth by her loue no wrish all her senses is linked to her God by a most intimate affection and affordeth to her neighboures all the good shee can And the odour of thine ointments aboue all aromatical spices By ointments we vnderstand those vertues which proceed from charitie We ought to loue oâ—r neighbour in that which is good because he that loueth his neighbour in wickednes or sinne doth not loue his neâ—ghbour but hate him * He that loueth not â—is brother whome he seeth how can he loue God whome he seeth not 1. Io. 4. No no there is no likelihoode of it Let vs therefore loue one an other because charitie is from God And he that loueth his brother is borne of God and seeth God He that loueth his brother whome he seeth with the eies of his bodie seeth with the eies of his mind God remaining in himselfe to wit charitie because God is charitie And he that loueth not his brother whome he seeth with the eies of his bodie seeth not with the eies of his mind God remaining in himselfe to wit charitie because if there were charitie in him God were in him because God is charitie We ought likewise to loue our kins folk if they are good and if they serue God We ought more to loue strangers that are conioyned vnto vs by the bond of Christian charitie then our owne kinred that do not loue no serue God And why Because the cordial linke of charitie is more holy then the carnal bond of the bodie We ought to loue all such as are Christians but sit hence we caÌ„not doe good to all we ought to helpe those especialy who are neerest vnited vnto vs as it were by chance either in respect of place or time or any such occasion We ought with like loue and affection to wâ—sh life euerlasting to all men We ought to loue all men with the like affection of charitie to wit that they may serue God and be saued Howbeit we are not bound to doe workes of mercie to all men in the same measure but to some lesse and to others more Dearely beloued sister if we wil obserue true perfect charitie we may by Gods assistance attaine to our eternal countrie Moreouer we ought for Gods sake to loue our enemies like as he himselfe saieth in the Gospel * loue your enemies doe good to them that hate you and pray for theÌ„ that persecute abuse you that you may be the children of your father which is in heauen Mat. 5. Thus then you see venerable sister the necessitie of charitie without which no man is able to please God almightie He loueth not God that hateth man Neither doth he loue God that contemneth his commaundements Charitie is the roote of all vertues For without charitie whatsoeuer we doe doth nothing at all auaile vs. Our studie and labour is to little purpose if we haue not charitie because God is charitie There raigneth coueâ—â—usnes and carnalitie where there is not charitie Then a man is growne to the perfection of vertue when he is full of charitie Without the loue of charitie albeit any one doth beleeue rightly yet he cannot attaine to eternal felicitie The vertue of charitie likewise is of so great estimation that if it be wanting all other vertues are had in vaine He that loueth not God loueth not hâ—mselfe Now therefore I admonâ—sâ— you most hoÌ„est virgin that by loue you will seeke to be linked to Christ Iesus your inuisâ—ble bridegroome that you buâ—ne with t e desire of him Desire nothing that is in this world Esteeme â—he length of thâ—s life present to be a torment hasten to goe forth of thâ—s world Admit no earthly comâ—ort or solace but seeke and sigh after Christ whome you loue with your whole mind and forces Let the healâ—h of your bodie for Christs sake seeme nothing worth vnto you leâ— the dart of his loue wound you that yeâ— may be able to say truly I am wounded with charitie My deare sister in Christ heare the wordes of Christ Iesus your bridegroome * He that loueth me shall be loued of my father and I will loue him and will manifest my selfe vnto him Io. 14. Loue him therefore most louing sister in this vale of miserie â—hat he together with the father may vochsafe to loue you in eternal felicitie Amen Of the beginnings of such as are conuerted CHAPTER IV. A Reward is proÌ„ised to such as begin
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
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
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
A RVLE OF GOOD LIFE Written by the mellifluous Doctor S. BERNARD Monke and Abbot of the holie Order of S. BENET especiallie for Virgins and other Religious woemen and may profitably be read likewise by all others that aspire to Christian perfection Faithfully translated into English by the R. Father Antonie Batt Monke of the holie Order afore-said of the Congregation of England Printed at Doway by LAVRENCE KELLAM 1633. To the Venerable Religious and deuout sister DAME FRANCIS GAWEN Of the holie Order of S. BENET and first Abbesse of the cloister of our Ladie of comfort in Cambray THE rule of our blessed Sauiour right religious and deuout spouse of Christ Iesus ordaineth that we giue not that which is holy to dogges nor cast pearles before swine Ma. 7. I persuade my selfe that I obserue this rule of our Lord by dedicating this holie Treatise this heauenly pearle this perfect Institution of a virginal life to one that is totallie dedicated to Christ as desiring to be not vnworthy of the name of his done his loue his spouse To such a soule ought such pearles to be addressed As for dogged hearts that teare in peeces those that endeauour to feed them with celestial documents or swinish soules who delight onely in the draught and durt of vanitie and vice I know full well that such lecture as this is will be vnsauerie and vnwelcome vnto theÌ„ and therefore my thoughts neuer directed it that way To you therefore religious and deuout Dame do I addresse it who by your owne practice both in your owne selfe and in the direction of other soules can best iudge of it and most contently sauour it Vouchsafe to receiue it as a remembrance of an old seruant and well-willer of your familie particularlie obliged to your worthy brother and by spiritual generatioÌ„ become now Your vnworthy but most louing brother in Christ Iesus Bro ANTONIE BATT AN EPIGRAMME IN Praise of the worke SAcred religion vertue sanctitie Obedience goodnes mercie chastitie Wisdome compassion charitie pure loue Thoughts most diuine which flowiÌ„g from aboue Enlighten the sad soule eternal rest These to the life you may find heere exprest Each chapter tenders to the willing eie Rules how to liue and liuing how to die T is not enough to know but there must be A reall practice faire concordancie Which to attaine these precepts so diuine The time the meanes and manner do define So rich a worke deserues a iust regard Where small imployments find a great reward Read then peruse obserue and vieu it well Enlightned grace disperseth cloudes of hell AN OTHER TO THE same effect IF you reflect on goodnes aÌ„d would be A blessed member of eternitie You first must seeke the way and trulie learne The meanes whereby you rightly may discerne Both good and ill which knowne t is then most fit You choose the better part and practice it To giue this worke perfectioÌ„ vieâ— this carde Which shewes the way the meanes and the rewarde The heart of man at large may plainely heere Behold the iustice of his hope aÌ„d feare The Characters deciphering good and bad Inuite the one the other do disuade In such a modest graue and winning way You cannot erre but in that glorious day Receiue the crowne which is prepar'd for those With Marie who the better part haue chose AN EPIGRAMME IN praise of Virginitie CHast pure vnspotted virgin beautie flies With sacred wings to the celestial skies Shee conquers nature maisters flesh and blood A worke of worth which rightly vnderstood Outvies the verie Angells since that they Haue no corporeal motiues which do sway And leade desire They without flesh surviue Which shee triumphaÌ„t doth from flesh deriue Her proper honour and the glorie winne To haue beene chast in spite of time and sinne Nature youth beautie heat of blood desire Fall all to short if treason thy conspire Shee like a marble rock doth firmely stand And makes her conquest famous hand to hand Victorious vertue doth more purely shine When earthly bodies equal those diuine THE TRANSLATOR TO the Virgin Reader YOu Virgin votresses whose chaster vowes No fond desire or vncleane thought allowes You that are seated on the glorious hill Whiles wedlock doth the lower valley fill To you S. Bernard doth this worke bequeath To make you fixe on heau'n and not beneath Let married wiues the earth replenish You Must make heau'n fuller t is a tribute due To that great King you serue Your actions be Fit Sacrifices for eternitie The partie-colourd lambes may well deserue The Virgin Queene the milke white Virgins serue Gard then your lampes prepare your selues to meet With oyle with incence and with odours sweet The louely bridegroome See the LaÌ„be attends To bid you well-come his deuoted friends Heere is a pretious Magasine then take T is his disire that wrote it for your sake Bro ANTONIE BATT LICENTIA ET APPROBATIO PRAESIDIS NOs Frater Sigebertus Bagshaw Congregationis Anglicanae Ordinis Sancti Benedicti Presbyter Monachus eiusdemque Congregationis Praeses generalis per praesentes facultatem concedimus typis mandandi dâ—uosum tractatum melliflui Doctoris Sancti Patris nostri Bernardi de modo bene viueudi à Reuerendo Patre Antonio Batt Secretario nostro in idioma Anglicum traductum In cuius rei fidem his subscripsimus sigillumque nostrum apposuimus die 6. Iunij anno Domini 1633. F. SIGIBERTVS BAGSHAW Praeses Generalis qui supra Locus * sigilli APPROBATIO ORDINARII LIbrum hunc de Modo bene viuendi qui inter deuota S. Bernardi opuscula sedem meruit Anglicè traductum per R. P. Antonium Batt Congregationis Anglicanae Benedictinae Monachum nihil continere fidei Catholicae aut bonis moribus repugnans sed nec de vlla circa fidem aliamque materiam controuersiâ tractare attestatus est mihi Eximius dominus R. admodum P. Leander à S. Martino eiusdem Congregationis monachus Prior Duacensis Quare sub eius data fide in lucem publicari poterit Actum Duaci die 17. Iunij 1633. MATHIAS NAVEVS S. Theologiae Doctor Canonicus Tornacensis ad S. Petrum Parochus librorum Censor A TABLE OF THE CHAPTERS OF THE TREATISE ENSVING OF faith Fol. 5. Of hope 8. Of the grace of God 10. Of the feare of God 19. Of charitie 31. Of the beginnings of such as are conuerted 40. Of conuersion 48 Of the contempt of the world 57. Of the habit or attire 64. Of compunction of heart 72 Of sadnes or heauines of heart 83 Of the loue of God 90 Of the loue of our neighbour 9â— Of compassion 106. Of mercie 110 Of the examples of the Saincts 112 Of contention 122 Of discipline 131 Of obedience 140 Of perseuerance 150 Of virginitie 162 Of chastitie 166 Of fornication 173 Of abstinence 184. Of drunkennes 192. Of sinne 198. Of the confession of our sinnes and of pâ—â— rce 204. Of communicating or coÌ„munion 221. Of our thoughts or cogitations 230.
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
whome you might be reuenged Venerable sister the peace of God which surpasseth all vnderstanding keepe your heart and soule Amen Of concord CHAPT XLI * SIxe things there are which our Lord hateth and the seuenth his soule detesteth to wit him that soweth discordes among brethren Prou. 6. That man is accursed that soweth dissention among the seruants of God He that breaketh peace and concord doeth against God He doeth Christ an iniurie who among his seruaÌ„ts soweth enmitie Why Because Christ is our peace who hath made both one to wit Angells and men to be at concord and vnion The concord of the wicked is the contrarietie of the good As we wish that the good may haue peace so we ought to wish that the concord of the wicked may perish Concord to commit sinne is ill but concord to doe good to follow iustice to serue God is good and commendable We are gathered togither into one place for this end that in the seruice of God we may all haue one spirit and mind All that dwell in the house of God ought to haue one soule and one heart It nothing helpeth to dwell together in one house if diuersitie of wills separate vs God loueth vnitie of mind more then vnitie of place behold we are in this house many men diuerse manners diuerse hearts diuerse soules One life one intention one loue towards our Creator ought to vnite all these togither We ought therefore in this to be of one mind and one will that we may serue God and that we may loue God with our whole heart and our whole soule and our neighbour as our selues The vertue therefore of concord is necessarie and expedient But if I will doe mine owne will and this man his and that man his there will follow diuisions chiding chaffings and scoldings must needeâ— arise which are the workes of the flâ—sh and as the Apostle hath auouched * They which doe such thingâ— shall not obtaine the kingdome of God Gal. 5. Most deare sister beleeue me our fastingâ— our prayeâ—s our verie sacrificâ—s are not so pleasing to God as peace and concord And for this cause our Sauiour saith in the Gospell * Goe fiâ—â—â— to be reconciled to thy brother and then comming thou shalt offer thy guift Mat. 5. Venerable sister great is the vertue of concord in the sight of God without which our sacrifices are not acceptable to him by which our sinnes are abolished We must know tâ—at when we came to religion we vndertooke to wrestle with the diuel A question Deare brother tell me if there be any thing which the diuel dreadeth The answere Amiable sister there is nothâ—g which the diuel feareth so much as concord and charitie For if we giue away all that we haue for the loue of God the diuel feareth not this becaâ—se he haâ—h noth ng If we â—ast the diuel feareth not this because he neuer eateth If we watch the diuel feareth not this because he neuer sleepeth But if we obserue charitie and concord ô this is that which maketh the diuel affraid Why what is the reason Because we obserue that on earth which he would not obserue in heauen For this respect likewise our holy mother the Church is said to be terrible as the armie of a campe set in array because like as the enemies are affraid when they see an armie come marching towards them in battle array so the diuel is affraid when he beholdeth spiritual men armed with the harnesse of vertues to liue together in concord and vnitie He grieueth exceedingly as one vanquished and put to shame when he seeth that he cannot deuide and penetrate their squadrons by discord and dissention Wherefore we ought to liue all in the house of God as men of one heart and will that by this meanes we may ouercome the diuel The hand-maide of God that desireth to liue in peace and concord must first of all leaue the bad customeâ— which shee had learned in the world least shee be peruerse and inordinate lea t shee liue irreligiously in the cloister and so trouble or scandalize the rest of Chriâ—ts hand-maides by her bad behauiour Shee ought likewise to measure her actions her motions her speeches and her whole life that shee may be able religiously to agree with those with whome shee liueth Wherefore I admonish you deare siâ—ter that you liue charitably and humbly with all the hand-maides of God in the monasterie Venerable siâ—ter inuite such as hate you to peace and amitie recaâ—l such as are contentious to concord and charitie Let there be no speech of chiding or discontent which may hinder concord and agreement O spouse of Christ let that charitie which hath separated you from the world conioyne and vnite you to God Amen Of sufferance or forbearance CHAPT XLII MOst deare sister learne modestie of Christ learne long sufferance or forbearance Seriously consider his example and so no inâ—uries will make you sorrowfull For he suffering for vs hath left vs an example of patience Because being â—â—riken with the palmes of menâ— hands scourged with whippes besmeared with spittle fastned with nayles crowned wit thornes condemned to the death of the crosse he alwayes held his peace For when any one doth reproach you it hapneth vnto you for your sinnes when you are wronged your sinnes are the cause what aduersitie soeuer doth happen vnto you it hapneth for your offences You will endure aduersitie with greater patience if you consider the cause When therefore you are reuiled or wronged betake your selfe to prayer when any one doth curse you blesse hâ—m and speake him faire blesse him I say that curseth you For curses adde blessings asswage him that is angrie with patience dissolue his furie with faire wordes vanquish his wickednes by your meeknes his malice by your goodnes By your goodnes conquerre the malice of others By your stillnes dissipate their stubbernnes Venerable sister prepare your heart for prosperitie and aduersitie and endure the one and the other as they shall happen vnto you Be readie for all euents whether good or bad that whatsoeuer doth happeÌ„ or occurre vnto you you may sustaine it with a quiet mind Let passe opprobrious speeches making no more account of them then if they were spoken to others Take no notice of the errours of detractors Honest virgin although euerie one prouoke you although euerie one molest you although euerie one vexe you although euerie one insult ouer you although euerie one raile at you although euerie one find fault with you although euerie one scold and chide you although euerie one reproach you although euerie one wrong you although euerie one mock and scoffe at you yet do you say nothing yet do you hold your peace yet do you make as if you heard them not yet do you let all passe yet do not you replie yet do you keepe silence yet do not you answere any thing that is amisse yet do not you giue bad speeches yet do not you retort
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