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
flamed vp in theit sinagogue the flame burnt the sinners ibidem also king Ozias when through pride disobedience and stubbornes he had taken the censar in his hand to burne incense and ment contrarie to the law of God to offer sacrifice was stroken with a leaprosie by almightie God and receiued the print of his pride in his fore-head Paral. 26. King Saule in like sort for that he was disobedient loâ—â— his kingdome and fell into the hands of his enimies Likewise the Prophet Ionas through disobedience fled froÌ„ the face of God amighty being sent to preach in Niniuè And for this his fact a fish swallowed him and carried him into the bottome of the sea Ion. 1. Wherefore we ouht to beware least through â—isobedieÌ„ce we presume to arise against our Prelates so our Lord punish vs for resisting those that are his vice gerents Venerable sister almightie Goâ— for our good hath placed Prelates in his Church that they may prouide for vs that they may render an accompt to God for vs and may keepe vs from doing amisse Whereupon the Apostle S. Paul saieth * Obey your Prelates and be subiect to them for they watch as being to render an accompt for your soules Heb. 13. Prelates ought to keepe and gouerne our Lords flock with great sollicitude and watchfulnes of wâ—ome it is written in the Canticles * Behold thâ—ee-score valiants oâ— the most valiant of Israel compasse the little bed of Salomon all holding swordes and most cunning to battles euerie mans sworde vpon his thigh for feares by night Cant. 3. Our Sauiour Christ is the true Salomon for that he is truly peaceable because he hath made peace betweene God and man The little bed of Salomon is the congregation of the faithfull in which God doth dwell and repose Three-score valiants compasse the little bed of Salomon to wit Prelates or superiours who by defending chastising rebuking correcting and admonishing do enuiron and keepe the Church of God from enimies visible and inuisible Who in this respect are called valiant for that the Prelates of the Church ought to be perfect in the obseruance of Gods commaundements all holding swordes that is the spiritual worde for that by their preaching they ought to represse the vices of their subiects They are most cunning to battles because it is necessarie that they know how to fight against their ghostly aduersarie Euerie mans sworde vpon his thigh The Prelates of our holy mother the Church hold their swordes vpon their thigh for that they ought first to cut off vice in themselues and then in their subiects And all this they doe in respect of feares by night that is in respect of the secret snares of the wicked spirits who during the night of this world do especially lie in waite to entrap holy Prelates that they being deceiued they may foule and defile King Salomons bed that is the congregation of the seruants of God Most deare sister I haue told you this for this cause that you may know how humbly and deuoutly we ought to obey our Prelates or Superiours Obedience alone is the vertue which doth engraffe other vertues into our mind and doth keepe them being engraffed whereof Salomon saith Obedience is better then victimes because by victimes the flesh of an other is killed but by obedience our owne will is bound and sacrificed Wherevpon it is truly said that * an obedient man speaketh victories Prou. 21. because he that for the loue of God humbly obeyeth an other mans voyce doth in his heart conquer himselfe Adam fell into hell for that he was disobedient but Christ ascended into heauen because he obeyed God the Father euen vnto death Like as by the disobedience of Adam many became sinners so by the obedience of Christ many became righteous And as by the sinne of Adam all men are condemned to death so by the iustice of Christ all men are iustified vnto life And againe As the disobedience of our first parents begot death so the obedience of Christ begot life Therefore deare sister if for the loue of Christ you will be obedient to your Prelates and superiours you shall raigne with Christ in eternal happines Haue a care at no time to speake amisse of your mother that is of your Abbesse or Prioresse Neuer shew yourselfe rebellious to your Prelates contradict your superiours in no case Contrariwise comport your selfe with reuerence towards all that are of better knowledge and better life then your selfe Reuerence euerie man according to the merit of his sanctitie Giue greater reuerence to those of greater degree Honour euerie man according to his dignitie Behaue not your selfe towards your superiours as if you were their equal obey your Seniors and humbly accomplish their will Yeild to the authoritie of your elders and be readie to serue your seniours Be obedient to all in things that are good and laudable O spouse of Christ obey men in that manner as that you offend not your Creatour Neuer be obedient in things that are euill Obey not him that euilly commaundeth any thing being bid to commit sinne consent not to the same Obey not in euill to any power or superiour although neuer so many paines punishments or torments be inflicted vpon you for your labour It is better to suffer death then to coÌ„mit deadly sinne It is better to be strangled then eternally damned Neither is he free from fault who consented that euill might be committed Wherefore venerable sister be obedient euen vnto death and God will giue you a crowne of life Amen Of perseuerance CHAPT XX. MOst deare sister listen to S. Hierome saying We do not so much consider the entrance or first beginnings of Christians as the end and perseuerance The Apo le S. Paul began amisse but ended well contrariwise Iudas Ischarioth began well but ended ill The beginning of Iudas was commendable but his end was damnable Wherevpon S. Gregorie saith The vertue or perfection of a good worke is perseuerance Our good workes are to litle purpose if they be left before the end of our liues S. Isidorus likewise saith to the same effect God doth not iudge a man according to his life past but according to his end For euerie one at the day of his death shall be iustified or condemned Whereupon it is written * If the tree shall fall to the south or to the North in what place soeuer it shall fall there shall it be Eccl. 11. S. Marie Magdalen deserued before all others to see our Sauiour first after his resurrection for that shee perseuered constant in seeking hâ—m For which cause it is likewise said in the Canticles * In my little bed in the nights I haue sought him whome my soule loueth Cant. 3. Wherefore I admonish you honest virgin that you seeke the same Iesus Christ you bridegroome in your bed I meane in rest of mind and quietnes of contemplation In the nights seeke him that is in this life sigh after him and desire
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
Whherefore we ought verie carefully to auoid murmuring least we perish through such a deadly and diuellish poyson My beloued sister in Christ heare what our Lord saith in his holy Gospel * I say to you be not carefull for your life what you shall eate neither for your bodie what rayment you shall put on Mat. 6. As if he should say more plainely God that hath giuen you a soule will also giue you food and he that hath giuen you a bodie will also giue you raiment Our Sauiour goeth on saying * Behold the foules of the ayre that they sow not neither reape nor gather into barnes and your heauenly father feedeth them ibidem that is to say If God prouide for the birdes which are to day and shall die to morrow whose soule is mortal how much more will he giue meate and rayment to his seruants and handmaides whose soule is immortal and to whome the kingdome of heauen is promised And againe Consider the lillies of the field how they grow they labour not neither do they spinne that is they neither weaue nor make thread and yet God most gloriously clotheth them how much more will he cloth his seruants and handmades that faithfully serue him God will not kill the soules of his seruants with hunger or thirst or nakednes And therefore he addeth Seeke first the kingdome of God and the iustice of him and all these things shall be giuen you besides As if â—e had said * Serue our Lord in feare and reioyce to him day and night with trembling and he will giue you all things necessarie both in this life and in the life to come * They that seeke after our Lord shall not be diminished of any good Psal 33. Most deare sister God who hath brought you out of your Fathers house will giue you all the good which your heart can wish if you continue constant in his seruice Amen Of proprietie CHAPT XLVIII MOst deare sister let proprietie which among the seruants of God is esteemed a great fault be neuer found in you All things which are in a monasterie are common to the whole communitie If therefore the handmaid of God hath any thing proper or in secret whereof the rest of the religious sisters are ignorant it is plaine theft and consequently a sinne Why Because shee hath all things in common with the rest of Gods handmaides and yet hideth some thing as peculiar to her selfe To keepe any thing closely and to hide it as peculiar to ones selfe not common to the rest of the handmaides of God this I say is plaine theft and apparant fraud This is a great sinne this is the way to hell this is the beaten way by which theeues haue gone to the diuel So much the Apostle S. Paul hath auouched * Neither theeues saith he nor extorsioners shall possesse the kingdome of God 1. Cor. 6. The handmaid of God which separatetth her selfe from the communion of the monasterie by reseruing in secret to her owne vse must consequently expect to be separated from the societie of eternal blisse Many come to the common societie of a monasterie But yet which I cannot recount without great griefe of heart all do not liue therein with that Euangelical puritie and perfection as is requisite In a monasterie there are the holy Apostles of Iesus Christ there is also Iudas Iscariote the betrayer of our Lord and Ananias with Saphira his wife there likewise is Giezi the disciple of Helisoeus They therefore that for the loue of God and gaining of euerlasting life forsake all things which they haue in this world in imitation of the Apostles shall reioyce with the same Apostles and be rewarded with euerlasting happines But he that after his coÌ„ming to religion doth presume to commit fraude in the goods of the monasterie is a Iudas and shall suffer the punishment of Iudas in hell for that wâ—en he appropriateth any thing as peculiar ro himselfe he presumeth to commit cosenage in that which is common to all They likewise who leauing the world are conuerted to God if in those things which they had in the world they reserue one part to themselues and giue the other part with themselues to the monasterie they deserue the sentence of malediction with Ananias and Saphira his wife But he that commeth out of the world to religion if he desire or seeke to haue that in religion which he could not haue before his entrance into the same without doubt the leprosie of Giezi will adhere vnto him and the leprosie which Giezi sustained in bodie he shall sustaine in soule Vertuous sister as I told you before there is great difference betweene those who in a monasterie liue like vnto these and thâ—se that religiously forsake all like vnto the Apostles To those who of those things which they had in the world or haue in the monasterie do hide nothing doth agree that saying of the Psalmist * It is good for me to cleaue to God to put my hope in our Lord God Psal 72. as also that other saying * Cast thy care vpon our Lord and he wil nowrish thee Psal 54. To those who like Iudas retaine any thing proper to themselues or keepe any thing belonging to the monasterie secret or close doth agree that other verse * They ascend euen to the heauens and they descend euen to the depthes their soule pined away in euills Psal 106. But to those who with Ananias and Saphira giue one parâ— of those things which they had to the monasterie and reserue the other proper to themselues those wordes of King Dau id may verie fitly be applied * Who trust in their streÌ„gth and glorie in the multitude of their riches Psal 48. To those likewise who like Giezi seeke those things in the monasterie which they could not haue in the world doth agree that other saying of the Psalmist * Behold the man that hath not put God for his helper but hath hoped in the multitude of his riches and hath preuailed in his vanitie Psal 51. Wherefore venerable sister do not you conceale hide or keepe any thing secret Keepe nothing in hugger-mugger hide nothing in corners Whatsoeuer you haue haue it with licence haue it with the benediction of your superiours Without the leaue of your Abbesse or Prioresse haue nothing without their benediction take nothing without their licence giue nothing Honest virgin cast your care vpon our Lord and he will nowrish you Amen Of Prayer CHAPT XLIX MOst deare sister heare what I say To pray before the time is prouidence To pray at the time appointed â—s obedience To passe ouer the time of prayer is negligence Prayer ought to be by so much the more frequent by how much the more profitable it is and expedient Our Lord saith in the Gospel * All things whatsoeuer you shall aske in prayer beleeuing you shall receiue Mat. 21. And the Apostle S. Paul doth counsel vs saying * Pray without intermission 1. Thes
stand below and the contemplatiue aboue And for that the arke is also said to haue beene triple vauted that is to haue had three loftes one aboue an other this doth insinuate that in the holy Church there are three orders to wit married folkes bachelours and virgins Of this contemplatiue life our Lord saith in the Gospel * If thou wilt be perfect goe sell the things that thou hast and giue to the poore and thou shalt haue a treasure in heauen and come follow me Mat. 19. And of Marie Magdalen he saith Marie hath chosen the best part which shall not be taken away from her Luc. 10. The contemplatiue life shall not be taken away in this world neither in the next But the actiue life shall be taken away from a man in the world to come The actiue life hath an end in this world but not the contemplatiue because it continueth for euer The actiue life shall faile in this world but the conteÌ„platiue beginneth heere and shall be perfected in heauen Honesâ— virgin I councell you that for the loue of God you despise this present world for the loue of God withdraw your selfe from the cares of the world Endeauour to serue God without the hinderance of the world let no worldly solicitude withdraw you from the feare of God Let no worldly busines withdraw you from Gods seruice cast away from you whatsoeuer may hinder your good purposes Whatsoeuer the world doth loue and coÌ„mend do you hate and condemne with your whole mind Be you dead to the world and the world to you As one dead separate your selfe from the loue of this present life As one dead despise the glorie of the world My most louing sister in Christ as one alreadie dead and buried haue no care of the world As one lying dead in your sepulcher sequester your selfe from all earthly affaires My amiable sister in Christ contemne that liuing which you cannot haue being dead and gone If you shall doe this then doubtles after death you shall obtaine euerlasting blisse Amen Of curiositie CHAPT LIIII MOst deare sister I aduise you that from day to day you studie to goe fâ—reward in vertue and that you consider not the euills which others doe but the good workes which you are bound to doe Wherevpon a certaine wise man saith * In superfluous things search not many wayes Eccli 3. It is not needfull that you know those things that are remote from humane senses It is verie meet that he omit to censure other mens mindes who cannot perfectly know their hearts and cogitations Why Because our iudgement is vncertaine * vntill our Lord do come who also will lighten the hidden things of darknes and will manifest the counsells of the hearts 1. Cor. 4. It is also verie meet that he cease to sinne that meaneth to reprehend the life of an other man Foolish men whiles they seeke to carpe at other mens faultes shew their owne So long a man knoweth not his owne sinnes which he ought to know and lament with teares as he curiously considereth the faultes of others But when a man returneth to himselfe and considereth himselfe well he searcheth no more what to reprehend in others because he findeth many things in himselfe for which he ought to be sorrowfull He that considereth himselfe well findeth many things in himselfe which he may bewayle Wherevpon S. Gregorie saith We ought by so much the lesse to consider other mens hearts by how much we know that we are vnable to bring to light the darknes of their thoughts Also S. Isidorus saith We more easily carpe at other mens vices then consider their vertues neither are we curious to know any mans good but enquire onely what euill he hath committed Wherefore my beloued sister in Christ I giue you this admonition that you be alwayes more readie to reprehend your owne faultes then those of other men Rather looke vpon your owne imperfections then those of others Be carefull of your owne correction be solicitous of your owne saluation be prouident of your owne amendement be not inquisitiue into other mens affaires neuer desire to know what men say amoÌ„g themselues Seeke not to know what other men say or doe Beware of curiositie Trouble not your selfe about the life of others let no curiositie deceiue your mind let no desire of this detestable vice ouertake you vnawares least forgetting your owne manners you curiously consider those of others O spouse of Christ correct your owne fault with as great circumspection as you are carâ—full to carpe at those of other men be not desirous to know those things that are hidden Be not enquisitiue about those things whereof you ought not to enquire let passe as a secret what you haue learned by the authoritie of the holy scripture Seeke no more then what is written search after no more then what the holy Scriptures do set downe neuer desire to know more then is sitting Venerable siâ—eâ— know for certaine that curiositie is a dangerous presumption Curiositie is a damnable science it prouoketh to heresie it casteth downe the mind headlong into sacrilegious fables it maketh men hold in obscure causes it maketh theÌ„ hastie in vnknowne matters Most louing sister amend your life with all diligence that after this life you may merit to attaine to eternal happines Amen Of VVatchfulnes CHAPT LV. LOuing sister listen to our Lord Iesus Chriâ—â— speaking in the Gospel saying * Watch ye for you know not when the Lord of the house coÌ„meâ—h Marc. 13. And againe That which I say to you I say to all watch mat 13. The Apoâ—â—le S. Peter likewise writeth thus * Be wise and watch in prayers 1. Pet. 4. S. Paul also to enduce vs to watchfulnes giueth vs this fore-warning * When men shall say peace and securitie then shall sodaine destructioÌ„ come vpon them 1. Thes. 5. And Salomon saith * There are iust men and wise and their workes are in the hand of God and yet maÌ„ knoweth not whether he be worthy of loue or hatred Ecc. 9. Why what is the reason Because all things saith he are reserued vncertaine for the time to come Deare sister in Christ for this cause our Lord hath concealed from vs the time of his comming that we through long expectation being vncertaine should at all times beleeue the true iudge to be approaching for that we know not when he will come Wherevpon S. Gregorie gâ—ueth vs this good admonition The mirth saith he of this present life ought to be passed ouer in that sort that the bitternes of the iudgement following neuer depart from our thought Oftentimes the diuel deceiueth a man to sinne and when he seeth him sorrowfull for the same he deceiueth him againe by securitie of mind And therefore deare sister in Christ it is verie expedient that at all times when we doe any thing that is good we call to mind the euill which we haue committed that whiles we assuredly know ouâ— faultes we neuer
delightfull the seruants of God do shunne as hurtfull The seruants of God are more delighted in aduersities then in worldlie prosperities Most deare sister those things that are in the world are contrarie to the seruants of God to the end that when they feele these thingâ— contrarie vnto them they should heartily sigh after the kingdome of heauen He is ordinarily gratious in the sight of God that is contemptible in the eie of the world For it cannot be but that those things are beloued of God which are odious to the world Holy men are pilgrims strangers in the world wherevpon Peter was reprehended for that he desired to haue a tabernacle made on the mountaine because Saincts haue no tabernacle in this world for whome there is prepared a countrie and house in heauen Venerable sister all things temporall do drie and wither away like hearbs parched with the sunne and therefore the seruants of God do contemne and dispise these transitorie things in hope of those eternal which are alwayes flowrishing and greene and not without iust reason for that they see no stabilitie in them Holy men who perfectly contemne the world do so die to this world that they are delighted to liue onely to God And by how much the more they withdraw themselues from the conuersation of earthly things by so much the more they contemplate with the eies of their mind the presence of God the assembly of his holy Angells For albeit God doth protect the life of his elect in the middest of carnal men yet it is rarely seene that a man liuing amidst the pleasures of the world is free from sinne He will not be alwayes secure who is next doore to danger Deare sister it is good that a man be corporally remoued from the world but it is much more laudable and profitable that he be withdrawen from the world in will He therefore is perfect who in bodie and mind is sequestred from the world Wherevpon blessed Iob saith * Thâ—â—â—lde asse contemneth the multitude oâ—â—e citie Iob. 39. And the seruant of Gâ—â—co contemneth humane companie They that peâ—fectly despise the world desire the aduersities of this life and contemne prosperitie and so by contemning this life temporal they find that which is eternal For that mind is farre from God to whome this miserable life seemeth sweete For it knoweth not what heauenly thing it ought to couet or what earthly thing it ought to contemne For as it is written * He that addeth knowledge addeth also labour Eccles. 1. By how much the more a man is able to know what heauenly things are to be desired by so much the more he ought to grieue at the earthly and transitorie â—hings with which he is entangled The seruant of God that busieth himselfe in the temporal good of his kinred separateâ—h himselfe from the loue of God Wherefore a religious man ought so to doe good to his parents and kinsfolk that by doing them a carnal courtesie or good turne he decline not from his spiritual good worke or vertuous resolution My deare sister in Christ heare what S. Isidorus saith Many Chanons MoÌ„kes NuÌ„es are eÌ„taÌ„gled with earthly cares phâ—ensies brawles businesses through loue to their parents and for their â—emporal good loose their owne soule Howbeit an ordinate discretion is to be vsed thaâ— what we mercifully bestow vpon strangers we denie not to our parents For it is fitting that we giue to our parents what we piously bestow vpoÌ„ straÌ„gers For that is carnally imparted to our parents which is religiously giuen to strangers Hâ—nest sister we ought not to hate our parents but their impediments which lead vs aside from our good purposes By the kine of the Philisteans whicâ— carried the arke of our Lord into the Land of Israel 1. King 6. We figuratiuely vnderstand those who for the loue of God haue left the world For like as the Philisteans yoked the kine to the waine and shut vp their calues at home and laid the arke of the testament of our Lord vpon the waine so the yoke of Christ which is sweete and light is laid vpon the necks of Gods seruants And like as the kine did bellow through the loue of their calues yet weÌ„t not aside either to the right haÌ„d or to the left but weÌ„t forward in the right way vntill they came to Bethsames which is in the entrance of the land of Israel so Gods seruants ought to goe foreward in the right way neither ought they for the loue of their parents to decline to the right hand or to the left from their good workes or purposes but to keepe in the right way to Bethsames that is vntill they attaine to the entrance of celestial happines And like as â—he kine went on bellowing for their calues so Gods seruants ought to bellow or grone for their parents that is they oughâ— to pray for them that God will assist them with his grace and deliuer them from euill and confirme them in goodnes Most louing sister in Christ we ought not as I haue said alreadie to â—ate our parents but to loue theâ— But if as S. Augustine saieth they hinder vs in the way of perfectâ—oÌ„ we are not bound so much as to burie thâ—m You deare sister haue gone with Abraham forth of your countrie and out of your kinâ—ed and out of your fathers house Gen. 12. and haue come into the Land which God â—ath shewed you tâ—at is into a Monasterie Werefore I pray tâ—at you may perseuere by liuing vertuously therein that after your bodily death you may rest in the bosome of Abraham that is in the kindome of heauen You beloued sister haue gone with Lot out of Sodome Gen. 19. that is out of a secular life and conuersation and therefore I admonâ—sh you not to looke back with hâ—s wife least which God forbid you be made an example to all men for your bad life Yea rather I entreat you that with Lot you saue your selfe in the mountaine that s in the Monaâ—â—erie and be an example to others of sanctitie You most vertuous Virgin haue with Iosuè issued forth of Aegypt thâ—t is out of the world and do remaine with him in the desert â—hat is in thâ— monasterie in which God doth raine downe manna vnto you that is he giueth you the bread of his heauenly word Wherefore most louing sister in Christ I admoinsh you that you perseuere in the monasterie as you haue begun that by watching praying singing and couragiously fighting against the diuel all your enemies being foyled and all the delightes of the world being subdued you may with the same Iosuè attaine to the Land of promise that is to the countrie of celestial happines and there deserue to see the face of that neuer wearied sunne of iustice Amen Of the contempt of the vvorld CHAPT VIII MOST deare sister listen what our Lord Iesus Christ saieth in the Gospel * Fuetie one that hath left house or
brethren or sisters or father or mother or wife or children or laÌ„ds for my sake shall receiue an hundred fold and shall possesse life euerlasting Matth. 19. Wherefore it is good for vs to forsake for our Lords sake all things temporal that from him we may receiue things eternal * Whosoeuer will be a friend of this world is made an enemie of God Iam 2. Therefore deare sister in Christ let vs not loue the world least we become the enemies of God He easily coÌ„temneth all things heere on earth that daily thinketh oâ— his death If we daily call our death to remembrance we shall willingly despise all earthly things If we haue the day of our death in our mind we shall quickly contemne whatsoeuer is in the world Question O deare brother I would willingly leaue for the name of our Lord all things that are in the world if I had any thing but because I haue neither gold nor siluer nor the riches of this world I know not what I shall leaue for the name of my Lord. The answere O spouse of Christ You leaue much if you leaue the desire of hauing you leaue much if you desire to haue nothing You leaue much if you forsake all carnal desires you leaue much if for the loue of God you despise all worldly pleasures You leaue much if you renounce all earthly desires and God doth much more loue mens soules then earthly riches God doth much more loue a mind that is holy and free from vice then any earthly substance Venerable sister the kingdome of God is asmuch worth as you haue God asketh nothing of you which he hath not giuen you Giue him therefore that which he hath giuen you to wit a mind that is holy chast poore and modest deuout and religious and adorned with good manners Therefore honest sister the kingdome of God is as much worâ—h as you are Bestow your selfe vpon Christ your bridegroome and buy his kingdome of him Be not troubled at the pâ—ice Let not the price cause in you any disturbance Let it not seeme vnto you to be a hard and difficult matter sithence Iesus Christ the king of heauen gaue himselfe that he might deliuer you from the power of the diuel and purchase you to God the Father Wherefore giue your selfe to him willingly who hath redeemed you out of the hand of your enemie Giue your selfe to him entirely because he that he might saue you gaue himselfe entirely My beloued sister in Christ despise all riches temporal that you may obtaine those that are eternal Riches leade a man to the danger of bodie and soule riches draw a man downe to hell Many haue beene in danger by reason of their riches many haue endured many miseries and sorrowes by meane of their temporal substance Richeâ— haue beene the cause of many meÌ„s death many haue beene made away by meanes of their wealth They haue neuer true repose that entangle themselues in worldly cares For the cares of the world disturbe the mâ—d A mind busied in earthly affaires is alwayes full oâ— aÌ„guish Venerable spouse of Christ if you desire to liue quiet seeke none of those things that are in the world You shall alwayes haue quietnes of mind if you separate your selfe from tâ—e cares of the world You shall alwayes enioy inward peace if you sequester your selfe from the hurly-burly of earthly actions because riches are seldome or neuer gotten without offence It is rarely seene that they that possesse riches attaine to true rest of mind They that entangle themselues with the cares of the world do separate themselues from the loue of God He that fixeth his affection on things transitorie cannot be delighted in God almightie The cares of things temporal do auert the mind from things eternal No man can at once truly couet the glorie of God and the glorie of the world It is hard at once to applie our selues to heauenly cares and earthly affaires it is hard at once to loue God and worldly pleasures No man can at once loue God and the world perfectly both of them at once cannot be loued equally Honest virgin heare what I say albeit a man glister with the glorie of the world albeit he be clothed in purple and gold albeit he be clad in rich array and appeare neuer so glorious and gay albeit he shine adorned with pearles and pretious stones albeit he be vested in rich and costly robes albeit he be attended vpon by a multitude of seruants albeit he be defended with swords and halberts albeit he be compassed about with innumerable troupes of attendaÌ„ts and saued from danger by whole squadrons of souldiers yet he is still in anguish and paine he is still in perill and perplexitie of mind Albeit he lie in a soft silke bed yet he is disquieted and troubled and albeit his bed be adorned with gold and siluer and framed of the softest douâ—ie feathers yet he is still fraile and subiect to sicknes and death it selfe My most louing sister in Christ I haue for this cause said this that you may know how vaine the gloriâ— of this world is Wherefore venerable sister that you may be able to purchase those riches that are celestial contemne those that are terrestial willingly despise all earthly preferments that you may attaine to celestial contentments Refuse things temporal that you may haue those that are eternal giue those that are small that you may obtaine from God those that are most ample Shunne heere on earth the companie of men that you may enioy the societie of Angells in heauen to which he vouchsafe to bring you who hath redeemed you with his pretious blood Amen Of the habit or attire CHAP. IX OVR Lord Iesuâ— Chriâ—◠〈◊〉 in the Gospel * Behold th◠〈◊〉 are clothed in soft garments ar◠〈◊〉 king houses Matt. 11. They are termed soft garments for that they soften and â—â—feminate the minde The court of an earthly king is delighted in clothing that it soft and gentle but the Church of Christ is delighted in that which is rough and humble The garments of Gods seruants and handmaids ought to be such as that they make no shew of noueltie no shew of superfluitie no shew of vanitie no shew of pride or vaine glorie Wherevpon S. Hierome doth say It is not gay clothing that maketh à gay cleark or Church-man but cleannes of mind Let vs therefore deare sister adorne our selues with spiritual ornaments that is to say with charitie humilitie meekenes obedience and patience These are the garments with which we may please our celestial bridegroome Christ Iesus Christ the inuisible bridegroome doth not exact beautie without but within like as it is written in the Psalme * All the glorie of the daughter of the king is within Psal 44. Wherefore deare sister in Christ let your riches be good manners let your beautie and comelines be a life adorned with vertues Most louing sister I wish that that may be said of
* Our Lord hath taken away thy sinne thou shalt not die 2. King 12. Old Tobias by his compunction and teares deserued to receiue cure of his blindnes and comfort of his pouertie For so the Angel Raphael said vnto him * Ioy be to thee alwayes and he added Be of good cheâ—re it is verie neere thaâ— thou be cured 〈◊〉 â—od Tob. 5. Marie Magdalene i◠〈◊〉 manner by compunction and teares deserned to heare from our Lord * Thy sinnes are forgiuen thee Luc. 7. Venerable sister I haue for this end rehearsed these examples of the Saincts vnto you that teares by coÌ„punction may become sweet vnto you True compunction is a treasure much to be desired an vnspeakeable ioy to a mans mind The soule that in prayer hath compunction goeth foreward in the way of saluation A stout and valiant man is no lesse laudable in weeping then in warre Wherefore sithence we haue defiled our life after baptisme let vs by our teares baptise it againe Where teares do abound there the fire of spiritual deuotion is kindled which doth illuminate the secrets of the mind The teares of penitent men are reputed wâ—th God for baptisme My deare sister in Christ if you haue coâ—â—â—nction according to God you shal◠〈◊〉 â—lessed Compunction of heart is 〈◊〉 health of the soule compunction of mind is the illumination of the soule because the soule is theÌ„ enlightned when shee is moued to teares Compunction of teares is remission of sinnes because our sinnes are then forgiuen when they are called to remembrance with weeping and lamentation Compunction causeth the holy Ghost to come vnto the soule because when the mind is visited by the holy Ghost forthwith a man bewaileth his sinnes A question Deare brother tell me I pray you what are the motiues of our griefe for which we ought to weepe in this life The answere Louing sister we ought to weepe for our sinnes and for the miserie of this world and for the compassion of neighbour anâ— for the loue and desire of the heauenly reward He wept for his sinnes that said * I will euerie night wash my bed I will water my couche with my teares Psal 6. The same holy man lamented for the miseries of the world when he said * Woe is me that my seiourning is prolonged I haue dwelt with the inhabitants of Cedar my soule hath beene long a seiourner Psal 119. Our Lord through coÌ„passion wept ouer Lazarus Ioan. 11. and ouer the citie of Hierusalem saying Because if thou also hadst knowen c. Luc. 19 Likewise the Apostle S. Paul that willeth vs to reioyce with them that reioyce and to weepe with them that weepe Rom. 12. did grieue through compassion saying Who is weake and I am not weake 2. Cor. 11 The iust did lament through the loue of the heaueÌ„ly reward saying that of the Psalmist Vpon the riuers of Babilon there we sate and wept whiles we remembred Sion Psal 136. This present life is a death because it is full of miseries because it is not in the countrie but in the way it is not in the house but in the place of banishment In this world we are not in our citie but in the pilgrimage as it is written * We haue not heere a permaneÌ„t citie but beke that whice is to coÌ„e Hech 13. Wherefore deare sister I admonish you that you first lament for your sinnes secondly for the miseries of the world thirdly through compassion towards your neighbour and lasthy through the loue of God and of the heauenly reward Honest virgin desire God with all deuotion that he will giue you trute contrition of heart and compunction of mind Compunction causeth Christ the onely begotten sonne of God to come abide in vs as our Lord himselfe saieth * If any one loue me he will keene my word and my father will loue him and we wil come to him and will make abode with him Io. 14. Where teares do abound there greiuous temptations do not approach and if at any time they approach they take no roote there Deuout teares do alwaies cause a great confidence Amiable sister in Christ heare the voyce of Christ Iesus your bridegroome saying Arise make hast my loue my doue beatifull one and come For winter is now past the raine is gone and depaâ—ted The floweâ—s haue appeared in our land the time of pruning is come the voyce of the tuttle is beard in our land that is the voyce of the Apostles preaching in the Church The tuâ—tle is a most chaâ—t bird which is alwayes accustomed to build or abide in high places or trees signifying Apostles or other Doctors who are able to say * Our conuersation is in heauen Philip. 3. which vseth groning insteed of singing and signifieth the lamentatioÌ„ of the saincts who exhort their friends to mourning and weeping saying * Be miserable and mourne and weepe Iam. 4. Wherefore honest virgin take example from this turtle and lament for the loue of Iesus Christ your bridegroome vntill you be able to see hlm raigning in the throne of his kingdome It is better for you to lament for the loue of Iesus Christ theÌ„ for feare of hell * Thy cheekes arc beautifull as the turtle doue Cant. 1 It is the turtles nature that if either of them loose his mate he seeketh not an other O spouse of Christ be you like to this turtle and besides Christ Iesus your bridegroome seeke no other louer O spouse of Christ be you like to the turtle and lament day and night through a desire of seeing Christ Iesus your bridegroome who is alreadie ascended to heauen that at length you may deserue to see his face sitting at the right hand of God the father * Thy cheekes are beautifull as the turtle doue In the cheekes there is wont to be a modest bashfulnes Venerable sister you haue the cheekes of a turtle doue if you loue no other friend besides Christ Therefore most deare sister incessantly wash away your sinnes with teares and lamentations Daily wash away your negligences by compunction and teares Wash away the transgressions which you commit in â—eâ—igion by weeping without intermission and by compunction and teares obtaine remission of your sinnes by often teareâ— and sighes obtaine eternal happines Lament your iniquities Deplore your offences With teares call to mind the euills which you haue committed Let flouds of teareâ— flow from your eies Cleanse with weeping the euills which you haue done cleanse with teares whatsoeuer you haue done amisse Honest virgin if you do not deplore your sinnes in this world when will you be able to say to God * Thou hast set my teares in thy sight Psal 55. Most deare sister if you do not bewayle your iniquities during this mortal life present when will you say with Dauid * My teares haue beene breades vnto me day and nâ—ght Psal 41. Wherefore ô spouse of Christ I admonish you that you lament your sinnes during this mortalitie that you may
more then the Creator doth sinne And he that preferreth the loue of any creature before the loue of the Creator doth erre God therefore ought to be loued of vs aboue all things Say I pray you ô honest virgin with loue and affection towarâ—s Christ * My beloued to me and I to him who feedeâ—h among the lilâ—es till the day breake aÌ„d the shadowes decline O spouse of Christ say yet more plainely I beseech you let my be loued be linked to me in the bond of loue and charitie and let me be conioyned and coupled to him by the interchange of mutual amitie Who feedeth among the lilies that is to say is delighted and solaced among the white and odoriferous vertues of the Saincts and amidst the quires of virgins till the day breake and the shadowes decline vntill the cloudes of this preâ—eÌ„t life passe and the day appeare that is vntill that clearenes of blisse come which shall continue for euer Most deare sister it is iustice to loue God wth our whole heart and to adhere to him with out whole will who is the chiefest good To loue the chiefest good is the chiefest beatitude He that loueth God is good if good then likewise blessed By how much the more a man loueth God by so much the more he shall be blessed Loue is the speciall and proper vertue of the Saincts My most louing sister in Christ I haue said this that no loue of the world may separate you from the loue of Christ O spouse of Christ I yet further entreat you that you will tell vs something of the loue of your celestial bridegroome * A bundle of myrrhe my boloued is to me he shall abide betweene my breastes The place of the heart is betweene the breastes that is betweene the pappes my beloued therefore shall abide betweene my breastes that is the memorie affection and loue of Christ Iesus my bridegroome shall alwayes be betweene my breastes that is in my heart So that at all times aswell in prosperitie as in aduersitie I will call to memorie all the benefits which he hath bestowed vpon me because he hath loued me and died for me and hath ascended into heauen and to the end I may come vnto him he daily calleth me saying * Come from Libanus my spouse come from Libanus come thou shalt be crowned Cant. 4. Let the left hand of my bridegroome Christ Iesus be vnder my head that is to say let the guift of the holy Ghost during this present life rest in me and let the vnderstanding of the holy scriptures be in my mind that I may know him and perfectly loue him Cant. 2. that is to say make me to attaine to eternal felicitie O most deare sister desire the handmaides of Christ that are with you and say to them * Stay me vp with flouers compasse me about with apples because I Languish with the loue of my beloued bridegroome Christ Iesus Cant. 2. O you my sacred sisters who alreadie loue Christ aboue all things and preferre nothing before his loue stay me vp with the examples of your good workes and shew me how I may be able to find Christ my beloued because I languish through his loue This loue is sweete this languishing is delightfull this sicknes is sacred this affection is chast this coniunction is vndefiled this copulation is vncorrupted this embracing is vnspotted And you ô sacred sisters stay me vp with flowers that is with the examples of your holy conuersation because I languish through the loue of my bridegroome Most chast virgin you truly languish through the loue of Iesus Christ your bridegroome if you despise and coÌ„temne all earthly things for the loue of him Verily you lie sick in the bed of contemplatioÌ„ if you loue Christ aboue all thiÌ„gs You are truly sick for the loue of Christ if you loue heauenly thingâ— more then earthly You truly lie sick and languishing for the loue of Christ in the bed of internal loue and sweetnes if you be strong in good workes and weake in worldly businesses My most deare and louing sister if you loue Christ with your whole heart and preferre nothing before the loue of him you shall reioyce with the same Christ Iesus your bridegroome in his heauenly kingdome If you imitate Christ sincerely and loue him vnfeined by you shall without all doubt reioyce with him in his heauenly countrie and shall follow him with the holy virgins whither soeuer he goeth If you adhere to Christ with all deuocion and sigh to him day and night in this present world without doubt you shall reioyce with him in his heauenly pallace and shall sing sweet hymnes vnto him among the quires of virgins as it is written Thou feeding there where lillies spring While round about thee Virgins daunce Thy spouses doost to glorie bring And them with high rewards aduaÌ„ce The Virgins follow in thy wayes Whither so euer thou dost goe They trace thy steps with songs of praise And in sweet hymnes thy glorie show This I haue said most deare sister to the end you should loue Christ aboue all things and preferre nothing before his loue I desire you be loued sister that you will admit no swetnes besides Christ seeke no loue besides Christ and loue no beautie besides Christ Weepe and lament for the loue of Christ your redeemer vntill you see him raigning at the right hand of his heauen by Father Amen Of the loue of our neighbour CHAPT XIII MOst louing sister listen what our Lord Iesus Christ saith to his disciples * In this all men shall know that you are my disciples if you haue loue one to an other Io. 13. All. the faithfull are Christ disciples Euerie one is his alisciple whose doctrine he followeth He therefore that will be the disciple of Christ let him endeauour to loue his neighbours as himselfe * The loue of our neighbour woâ—keth no euill RoÌ„ 13. Why Because * loue is the fulnes of the law And the Apostle S. Paul * Walke in loue as Christ also loued vs deliuered himselfe for vs. Ephes. 5. Likewise the Apostle S. Iohn saieth * He that loueth his brother abideth in the light and scandal is not in him But he that hateth his brother is in the darknes and walke h in the darknes and knoweth not whiter he goeth because the darknes hath bliÌ„ded his eies 1. Io. 2. If any one shall say that I loue God and hateth his brother he is a lier For he that loueth not his brother whome he seeth God whome he seeth not can he loue And this commendement we haue from God that he which loueth God loue also his brother 1. Io. 4. Salomon also saith * He loueth at all times that is a freind and a brother is proued in distresses Pro. 17. S. Augustine likewise saieth thus You conquer a man by humane felicitie you conquer the diuel by the loue of your enemie Howbeit deare sister the loue of Gods seruants one
are heauie comport your selfe in that manner towards others as you would they should towards you in the like case That which you would not willingly endure doe not to an other least the like happen to you Be as fauourable in other mens offences as in your owne and consider not your selfe and others after a different fashion If your enemie fall do not reioyce or grow proud at his ruine neither take dilight at the newes of his death least peraduenture some mishap befall you for the same Triumph not at the fall of your aduersarie least perchance God turne his wrath vpon you Forsome miserie or other will befall him sodainely that reioyceth at the fall of his enemie Let humane affection therefore moue you to pittie those that are wretched let the sorow of compassion make you compassionate of such as are in need let the loue of commiseration make you to feele the afflictioÌ„s of your friend If your enemie hunger giue him meate if he thirst giue him drinke Despise not the poore contemne not the needie disdaine not such as orphants or fatherlesse let no man depart from you contristated or discontent at your harsh carriage Visit the sick coÌ„fort the weake-minded that you may deserue to be comforted by our Lord in eternal beatitude Amen Of mercie Capt. XV. MOst deare sister heare our Lord Iesus Christ saying in the Gospel * Blessed are the mercifull for they shall obtaine mercie Mat. 5. And againe * Be ye therefore mercifull as also your father is mercifull Luc. 6. And the Apostle S. Paul * Be gentle one to an other pardoning one an other as also God in Christ hath pardoned you Ephes 5. And in an other place * Piety is profitable to all things 1. Tim. 4. Salomon also saieth * To doe mercie and iudgement doth more please our Lord then victimes Prou. 21. Mercie maketh place for euerie one according to the merit of his workes * Mans compassion is touching his neighbour but the mercie of our Lord is vpon all flesh Eccli 18. He that doeth mercie offereth a sacrifice pleasing to God almightie Gods mercie taketh his name from taking pittie of other mens miserie He that is not mercifull towards an other will not be able to find mercie at the hands of his Creator Beloued Sister let mercie and truth goe befote you Neuer forsake mercie You will doe good to your soule if you be mercifull He that is mercifull to an other shall obtaine mercie of our Lord. Venerable sister whatsoeuer God hath giuen you be readie to bestow in workes of mercie Shew mercie without murmuring Such will be your worke as is your intention Where there is no good will there is no mercie That good which you doe doe for mercie not for vaine glorie Doe nothing for prayse but for an eternal recompence Doe nothing for any temporal respect but for an euerlasting reward Doe nothing for fame but for life euerlasting To which almightie God vouchsafe to bring you most reuerend sister Amen Of the examples of the Sainctes CHAPT XVI THe examples of holy men are exceeding profitable to stirre vs vp to amendement of our liues to egge vs vs foreward in the way of perfection Most deare sister the falls and vprising of holy men are written for this cause that we poore wretches should not despaire through the multitude of our sinnes but should be animated to rise againe by penance after our fall that no man should despaire of Gods goodnes after sinne when he seeth that euen Saincts themselues after their fall haue risen againe For this cause God haâ—h proposed the vertues of the Saincts for our example and instruction that by following their foote-stepâ— we may attaine to the kingdome of heauen or if we will not follow or imitate them in well doing we may be inexcusable in paine The Saincts of God aslong as they liued in this world ceased not to be feruent in good workes to wit in fasting in watching in almes deedes in chastitie in continencie in long an imitie in patience in sweetnes in prayers in persecutions in beneuolence in hunger and thirst in cold and nakednes and in many labours for the loue of Christ The Saincts of God despised this present world that they might obtaine that kingdome which shall endure world without end they receiued not heere the promises or earthly and transitorie riches which lead such as abuse them to eternal perdition but abandoning this countrie with their whole intention they lifted vp their eies to the heauenly Hierusalem The Saincts of God eschewed sinne in thought word and deede in their sight in their hearing in their nod or becking in their eies in their hands and in their feete in chiding brawling and dissention in vaine glorie pride and boasting in couetousnes in gluttonie in drowsines in fornication and in drunkennes Preseruing their bodies and soules they fasted two manner of wayes to wit from vice and sinfull actions Abstinence from meate is good but abstinence from vice is much better Wherevpon the Church saith of her members that is of the aforsaid holy Fathers * My hands hane distilled myrrhe Cant. 5. What do we vnderstand by the hands but the actions of the Saincts and what is ment by myrrhe but the mortification of the flesh and of vices The hands of the Church are holy men doing good workes of whome shee saith * They haue wrought iustice Heb. 11. The haÌ„ds of the Church therefore do distill the myrrhe of good workes because they shew vnto vs the examples of vertuous actions and declare vnto vs how we ought to mortifie the vices of our flesh Wherevpon one of them said * If you liue according to the flesh you shall die Rom. 8. And againe * Mortifie your members that are vpon the earth Colos 3. And againe the Church saith * My fingers are full of most approued myrrhe Cant. 5. Then verily our myrrhe is most approued when our flesh is perfectly mortified and our vices and sinnes are vtterly extinguished Wherefore beloued sister in Christ if we desire to obtaine the company of the Saincts it is necessarie that we follow their examples If we sinne and doe amisse we haue now no excuse Why For that the law of God doth admonish vs daily that we liue vertuously and the examples of the holy Fathers do continually inuite vs to doe good workes And if now and then we follow the example of wickedmen and sinners why do we not follow the examples of the holy Fathers And if we are apt to imitate the wicked in wickednes why are we slow to imitate the good in goodnes Wherefore venerable sister let vs be seech God that those vertues which he hath prepared for his Saincts for their crowne may not turne to our torment and damnation but to our greater good and saluation Doubtlesse we beleeue that if we follow the examples of holy men we shall after this life raigne with them in heauen The more we read the liues of
the holy Fathers the more blame worthy we are if we refuse to follow their exaÌ„ples Now ô vertuous virgin I beseech almightie God that he will bestow vpon you those vertues of the holy Fathers to wit the humilitie of Christ the deuotion of Peter the charitie of Iohn the obedience of Abraham the patience of Isaac the long sufferance of Iacob the chastitie of Ioseph the meeknes of Moyses the constancie of Iosuè the benignitie of Samuel the mercie of Dauid the abstinence oâ— Daniel and the other worthy workes of the ancient Saincts that after this mortal life you may be able to attaine to their companie Consider daily ô virgin of Christ with what moderation with what intention or with what compunction these holy meÌ„ haue pleased God Wherevpon in the person of Christ in the Canticles of canticles it is said to the Church * How beautifull are thy paces in shooes ô Princes daughter Cant. 7. Christ by the power of his god-head is Prince of all things created and therefore the holy Church is called the daughter of the Prince because by the pteaching of Christ shee is regenerated into a new life Now what are the shooes of the Church but the examples of the holy Fathers by which we are fenced in the way of this world that with these shooes we may passe through all tribulations We deare sister in Christ do likewise spiritually fence our feete with shooes when we take example of well liuing from the holy Fathers that like them we may vanguish worldly temptations Againe in the same Canticles the bridegroome of the Church Christ Iesus speaketh saying * I came downe into the garden of Nutts to see the fruits of the vales and to looke if the vineyards had flowrished and the Pomegranats budded Cant. 6. The vineyards flowrish when in the Church children are newly generated in the faith and are prepared to a holy conuersation as it were to the soliditie of good workes The Pomegranats do budde when perfect men by the examples of their good workes do edifie their neighboures and in newnes of holy conuersation do renew them by their preaching and vertuous examples Wherefore I admonish you spiritual friend in Christ that in your whole life and conuersation you giue good example to all men Venerable sister I desire that by liuing vertuously you shine to all the handmaides of God that are with you in the Monasterie because as S. Gregorie saith They that hide their good life from others are kindled in themselues but are not an example of light vnto others but they that giue light and vertuous example vnto others by their good life and doctrine are as burning lampes for that they shew vnto others the way of saluation Wherevpon our Lord saith * Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Mat. 5. for that all glorie is to be giuen to God alone Howbeit I admonish you ô virgin of Christ that your actions be so done in publick as that your intentioÌ„ remaâ—ne in priuate Wherefore most louing sister in Christ as I haue alreaâ—â—e said in all your action and in your whole conuersation imitate the Saincts of God emulate their vertues set their sacred examples before your eies and by imitating them coÌ„sider what they haue done Set before you the examples of holy men let their examples inuite you to regular discipline Consider their vertue that you may doe your dutie consider their vertue that you likewise may liue vertuously let not your life scandalize their doctrine liue so vpright in religioÌ„ that euerie one may speake in your commendation Carrie your selâ—e so vprightly thar euerie one may speake well of you haue a care of your good name and credit haue a care that your good name and fame be not obscured or touched with any bad rumour or report Amen Of contention CHAPT XVII The Apostle S. Paul saith * Whereas there is among you emulation and contention are you not carnal and walke according to man 1. Cor 5. And Salomon saith * Among the proud there are alwayes brawles Prou. 13. * An euill maÌ„ alwayes seeketh brawles an euill Angell is sent aganist him Pro 17. He that walketh by dangerous places quickly falleth so he that daily contendeth with his neighboures quickly falleth into scandal Meeke men do alwayes detest contentions they that daily contend and brawle are loued but of a few Peace and concord are pleasing to euerie one aÌ„d therefore necessarie for all men Most deare sister heare S. Augustine saying O how irreprehensible might we be in our life and conuersation if we were so carefull to amend our owne imperfections as we are to carpe at those of other men Howbeit if we well consider our selues we shall find many things amisse This I would haue you know that there is nothiÌ„g more vnseemly then contentions among religious men who by concord and loue ought to shine in the world like the starres in heauen Contentions are wont to haue their original and of spring from enuie and detraction But if detraction and debates be in the Cloister where is regular taciturnitie were is the sanctitie of religion where is the silence of the order where is the good obseruance of the monasterie where is the bond of charitie where is the place of vnitie where is the concord of fraternitie where is sociable loue and amitie Ah alas Regular taciturnitie perisheth the sanctitie of religion vanisheth the silence of the order faileth the good obseruance of the monasterie runneth to ruine the charitie of fraternitie commeth to nothing If they which ought to liue in peace begin to contend brawle and detract one an other where is that sweete life that quiet life that peaceable life that modest life that chast life that contemplatiue life that Angelical life that ougt to be in a clayster Certainely perfect peace cannot he there where a detractiÌ„g tongue doth rule and domineere where brawlings and contentions do raigne there cannot be perfect religion Haue a care therefore deare sister least by dissentions and contentions you loose your labour Haue a care least you loose your time by detractioÌ„s and brawling Looke to your selfe with all diligence least by scolding and contentions you loose the celestial promises Haue a care least by idle wordeâ— and speeches you loose eternal happines Wherefore bridle your tongue and so you will become religious for if you bridle it not you will soone become otherwise But if perchance you do not beleeue me heare the Apostle S. Iamès Saying * If any man thinke himselfe to be religious not brideling his tongue but seducing his heart this mans religion is vaine Iam. 1. the tongue is a little member in the bodie of man howbeit if it be not gouerned warily it defileth and corrupteth the whole bodie For like as a little leauen corrupteth the whole paste and as a smal sparkle of fire burneth a great forest so the
were wont to mollifie the hearts of the hearers Where are then those sweet and pleasant speeches which did moue men to mirth and gladnes Tell me honest virgin where will then be immoderate laughter and vnseemely iesting Where will then be that vaine and foolâ—sh behauiour which was wont to moue men to laughter All is gone all is come to nothing all as smoke is vanished away loe this is the end of carnal beautie this is the end of the bodie Know therefore venerable sister as a thiÌ„g most certaine that beautie is vaine Salomon saith the same * Grace saith he is deceitfull and beautie is vaine Pro. 31. Wherefore most louing sister in Christ if the beautie of the flesh be vaine if the beautie of the flesh be wormes and corruption if the beautie of the bodie be earth and ashes haue a care least for this end you looke vpon men and couet their beautie Why * Because the world passeth and the concupiscence thereof 1. Io. 2. All that is in the world is the concupiscence of the flesh and the concupiscence of the eâ—es The world therefore for Christs sake ought to be contemned with all thing therein contained But you honest virgin who for the loue of Christ haue left the world and entred into religion ought not to be delighted in the beautie of men I therefore counsel you deare sister in Christ that aboue all things you loue Iesus Christ your bridegroome that you may be able to raigne with him in his heauenly kingdome Certainely if the concupiscence of fornication doth more delight the mind then the loue of chastitie it is a token that sinne doth yet raigne in a man But if the fairenes of chastitie doth more delight the mind then the foulnesse of fornication it is an euident signe that not sinne but iustice doth now raigne in a man Although a man be chast in bodie yet if he be lasciuious in mind it is apparant that sinne raigneth in his heart FornicatioÌ„ of heart is seruing of idolls There is also aÌ„ other spiritual fornicatioÌ„ of which our Lord saith * Whosoeuer shall see a womaÌ„ to lust after her hath alreadie committed aduourrie with her in his heart Mat. 5. Men are more made subiect to the diuel by the lasciuiousnes of the flesh then by any other vice Chastitie is the beautie of the soule and by this vertue men are made equal in merit to the Angells of God Beleeue me louing sister in Christ many by the carelesnes of their eies haue incurred the danger of their soules A question Deare brother tell me if you please haue you knowne any man deceiued by the sight of his eies The answer O venerable sister I know full many that haue beene deceiued by this guile by this meanes haue beene cast into the snare of the diuel I will relate some for exaÌ„ple Dina the daughter of Iacob weÌ„t forth to see the woemen of that countrie whome when Sichem had seene the sonne of Hemor the Huite the Prince of that land he was in loue with her and he tooke her away and lay with her by force rauishing the virgin Gen. 34. And thus that poore wench by reason of her curiositie lost her honestie and virginitie Dauid likewise on a certaine day standing on the roofe of his house saw a woman and fell in loue with her for whose loue he committed adulterie and murther and so being deceiued did transgresse the law of his Creator 2. King 11. And for that he saw that vnawares which he ought not to haue seene he contracted a bleamtsh all the dayes of his life in his credit and reputation That most strong Samson dâ—scending into the countrie of the Philistins saw there a woman and became enamoured of her and slept in her bosome but shee shaued of the haire of his head and deliuered him into the hands of his enemies who immediatly plucked out his eies so he poore man for that he saw that which he should not haue seene lost his eies was in danger to be slaine Iudg. 16. Know therefore deare sister that many men by meanes of their eies haue fallen into danger both of their bodies ad soules Wherefore I counsell you amiable sister in Christ that you make a couenant with your eies least you see any thing vnawares which may turne to your preiudice Haue a care likewise that death enter not into your soule by the windowes of your eies Therefore most louing sister in Christ as I haue alreadie told you if as yet your flesh assault you if as yet vncleane titillations tempt you if as yet lust allure you if as yet the remembrance of fornication trouble you oppose against it the memorie of your death as a shield to defend you Place the end of your life before your eies call the day of your departure out of this world to remembrance Set before you the future torments consider daily Gods seuere iudgements let the dreadfull image of the day of doome be continually placed before your eies Be alwaies mindfull of the horrible paines of hell Let the heate of hell extinguâ—sh in you the heate of lust Let the remembrance of Gods eternal anger and furie against sinne and iniquitie quench the lasâ—iuious heat of your bodie Let the flame of that infernal and vnquenchable fire quench in you the heate of vnlawfull desire let the greater heaâ—e ouercome the lesser Let the greater heate vanquish the lesser Let the câ—asâ—â—ng noyse of those hellish flames put to flight all inordinate affections As one naile driueth out an other so oftentimes the heate of hell fire driueth ouâ—â—he heate of carnal desire Venerable siâ—â—er I earnestly beseech God almightie that he will giue you true chastitie both of mind and bodie Amen Of abstinence CHAPT XXIV THis is perfect abstinence or fasting when our outward man fasteth and our inward man prayeth Prayer by fasting doth more easily penetrate heaueÌ„ By fasting prayer the mind of a maÌ„ is conioyned to the Angells and vnited to God Fasting is an armour impregnable against the temptations of the diuel By prayer and fasting the diuells are ouercome Deare sister in Christ are you desirous to know by what luxurie is best extinguished Louing â—â—other I would verie willingly and therefore I entreat you to tell me Listen then most amiable sister in Christ By fasting fornication is conquered by fasting lust is extinguished lay aside fulnes and lust will soone loose his forces Abstinence subdueth the flesh abstinence represseth lasciuiousnes abstinence maistereâ—h carnal motions abstinence defeateth fornication of his forces luxurie is destroyed by hunger thirst hunger thirst ouercome lust The mind being cloyed with superfluitie of fare looseth the vigour of prayer such as the flesh is when it is long without foode such is the soule which is daily satiated with the word of God S. Hierome writing of abstinence saieth thus Our fasts ought to be moderate least they ouer much weaken the stomack because
one coate least we should feare tribulation he for our sakes hath willingly endured the same and least death should seeme dread full vnto vs he hath voluntarily sustained death for vs. * All that is in the world is the concupiscence of the flesh and the concupâ—scence of the eies and the pride of life which is not of the father but is of the world And the world passeth and the concupiscence thereof 1. Io. 2. Wherefore deare sister let vs not loue those things which are in the world least we perish with the world Dauid was a King and albeit he did abound with siluer and gold and ruled with a strong hand according to the interpretation of his name ouer many people yet he thought humbly of himselfe and said * I am poore and in labours from my youth Psal 67. And againe I am needie and poore Psal 69 And in an other place * I am a stranger with thee and a pilgrime as all my fathers Psal 38. Venerable sister let not transitorie allurements or contentmens delight your mind let neither temporal commodities make you merrie nor earthly losses and crosses make you mourne For so it is written If riches abound set not your heart vpon them Those things which ye possesse with loue we loose with griefe Listen ô spouse of Christ what I say He to whome all things in heauen and earâ—h do offer their seru ce became poore for vâ— Why what was the cause That by his pouertie he might mâ—ke 〈◊〉 rich You therefoâ—â— honâ—st virgin walk in the way in which Christ Iesuâ— your bridâ—â—roome haâ—h gone bâ—fore you 〈◊〉 your heauenly captaine with vnwearied steps Doublesse if you shall ouertake him you shall raigne with him Venerable sister behold the virginitie and pouertie of the blessed virgin Marie who wa so rich in our Lord and Sauiour that shee deserued to be his mother a d yet withall was so destitute of all worldly wealth that shee had neither midwife nor handmaid to assist and attend vpon her at his birth shee was likewise so needie and poore that for want of better lodging in â—eed of a bed shee laid her child in a manger Luc. 2. Moreouer S. Ioseph to whome shee was espoused was also verie poore in so much that he got hi liuing by playing the carpenter In like sort we read of the holy Apostles that they serued God in hunger and thirst in fastings often â—n cold and nakednes 2. Cor. 11. O spouse of Christ you haue examples by which you may contemne earthly riches and couet heauenly happines * For they that will be made rich in this world fall into tempâ—ation and the snare of the diuel and many desires vnprofitable and hurtfull which drowne men into deâ—â—ruction and perdition 1. Tim. 6. They easily contemne earthly riches who perfectly hope for hâ—auâ—nly because voluntarie pouertie leadeth a man to eternal felicitâ—e We came not to religion that we might passe ouer our time therein in pleasures but that by watching praying fasting singing and fighting against our spiritual aduetsaries we might by Christs assistance attaine to that kingdome which is promised vs. For for â—his cause we come naked into this world and are presented naked to baptisme that being naked and without impediment we might arriue to heauen What an absurd and vnseemely thing is it and contrarie to reason that he that was borne naked and came into the world hauing iust nothing should desire to enter rich into heauen * It is easier for a camel to passe through the eie of a needle then for a rich man to enter into the kingdome of heauen Mat. 19. It is better to want then to superabound He is ouer couetous to whome God doth not suffise Deare siâ—â—er if for the loue of Christ we shall willingly in this world endure hunger and thirst and nakednes and other corporall affliction we shall reioyce with the same our Lord Iesus Christ in his heauenly kingdome Amen Of murmuring CHAPT XLVII THe lodging of our heart is sanctified by the grace of God and by the inhabitation of his holy spirit when there is charitie peace goodnes humâ—litie concord gentlene and other such vertues abiding in vs. These are our riches to wit good manner and vertu s. But if we begin to brawle murmure and contend among our selues we are presently depriued of all these spiritual graces Why Because vertues cannot remaine with vices * For a little leauen corrupteth the whole paste 1. Cor. 5. Euerie seruant of God ought seriously to consider how great an euil he doth incurre Iâ— for temporal things he murmure for by this meanes he that ought to be rich becommeth poore What are our riches certainely vertues We therefore loose our vertues if we murmure for meate or drinke or such like corporal commodities Murmuring is a grieuous sinne wherevpon S. Gregorie saith No man that murmureâ—h receiueth the kingdome of heauen no man can murmure that receiueth the same The heart of a foole is as the wheele of a carte carriyng hay murmuring aÌ„d making a scrikâ—ng noyse as it goeth on the way Many religious men and woemen behaue themselues after the same manner who are subiect to many carnal desires and neuer cease to murmure Wherefore venerable sister it is requisite that we follow the counsel of S. Paul saying * Neither do you murmure as certaine of them murmured to wit in the wildernes and perished by the destroyer 1. Cor. 10. It is a dangerous thing therefore for vs to murmure least perhaps we perish by the destroyer in tâ—e monasterie as they perished in the wildernes Let vs therefore keepe our tongues from murmuring least which God forbid as they perished in this world we perish in the world to come Let vs not muâ—mure least as they perished in this life we perish in the next Let vs beware of all murmuring least peraduenture we suffer that in our soules which they suffered in their bodies Againe the Apostle doth counsel vâ— saying * Neither let vs tempt Christ as certaine of them tempted and perished by serpents ibidem He tempteth Christ who murmureth for meate or drinke or apparaile as it is written of the same people * And they tempted God in their hearts so that they asked meates for their liues Psal 77. And againe * And they murmured in their tabernacles they heard not the voyce of our Lord. Psal 105. He tempteth Christ who in the monasterie murmureth by asking more then he doth neede He doeth against Christ who in the monasterie demandeth more then is requisite He sinneth against Christ who in the monasterie doth scandalize his superiours by importunatly vrging them for earthly and transitorie things And haue perished by serpents Why haue they perished by serpents vnlesse for that a serpent is full of poyson and euerie one that murmureth hath the poyson of the diuel an his tongue This the Apostle S. Iames doth auouch saying * The tongue is an vnquiet euil full of deadly poysoÌ„ Iam. 3.
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
friend but with bad men haue no familiaritie or freindship Because according to the saying oâ— S. Ambrose The life of holy men ought to be a rule of good life vnto others For he that keepeth company with a holy man will thereby learne both to speâ—ke and doe that which is good to the end that his mind may from day to day be enflamed in the loue of God He is not much to be commended that is good with those tâ—at are good but he is truly worthy to be praised who is good with such as are bad Verily that man is exceeding lauâ—able that is good euen among such as are euill Like as he is to be blamed that is bad among such as are good so he is to be praised that is good among those that are bad The wordes of suâ—h as feare God are the wordes of life and healh of soule to such aâ— follow and affâ—â—t them Euen as the sunne rising doth expell darknes so the doctrine of the Saincts doth driue away the darknes of vice from our senses Wherevpon the Prophet Daâ—id saied With the holy thou shal be holy and with the peruerse thou shalt be peruerted Ps 17. Wherefore deare sister in Christ if you desire to liue well flie the company of such as are euill Auoid such as are euil beware of the wickâ—d flie such as are addicted to lewdnes despise those that loue lasinesse Flie the company of men especialâ—y of the younger sort that are prone to sinne conuerse neither with those that are light in their coÌ„uersation nor with those tâ—at are fooâ— sh vaine Keepe company witâ— those that are good desire the societie of such as are vertuous let such be your indiuidual companions such I meane as are most remaâ—kaâ—le for their holynâ—s If you be companion â—f theâ—r conuersation you will 〈…〉 parâ—ner of their vertuâ— an perfectâ—on He that walketh with who men â—s wâ—seâ— he that walketh with foolâ—s â—s fool sh For birdes of a fear heâ— are went â—o floâ—k togither and lâ—ke to like quoth the 〈◊〉 to the collâ—ar It iâ— a perillous thing to liue with those that are euill it is a peâ—nitious thing to conuerse wâ—th su h as are of a perueâ—â—e will It is better to be hateâ— oâ— bad men then to be their companion Like as the conuersing and liuing togither of good men doth containe many comoditieâ— so the societie of bad men doth cause many inconueniences For he thâ—t toucheth that wâ—ich is vncleane shall be polluted and he that toucheth that which is filthy shall be defiled Wherefoâ—e venerable sister if you w ll willâ—ngly hearken to my wordes and accomplish them in effect you shall be reckoned among Gods elect That a virgin ought not to receiue letters or tokens in secret CHAPT LXI MOst deare sister heare what I say The handmaid of Christ that receiueth letters or tokenâ— in secret doth contrarie to the rule of our most holy Father S. Bennet Chapt. 54. Shee that receiueth letters or any other guift from men committeth no small offense or sinne because shee doth contrarie to the custome and constitutions of religion Shee doeth verie ill who in respect of guifts and commodities temporal feareth not to transgresse her most holy rule A Nunne or religious woman that desiretâ— to enter to the marriage with Christ her celestial bridegroome must not giue handkerchiefes combe pointes looking glasses or garters to men Shee that expecteth Christ with her lampe burning must not receiue secular guifts from men to wit combes looking-glasses and other such like things Shee that for the loue of Christ liueth veiled ought not to receiue from her friends the vaine guifts of the world Shee that for the loue of God hath taken â— sacred veile vpon her head doth commit no smal oâ—â—â—nce if shee receiue 〈◊〉 guift from her 〈◊〉 â—s or kinred A â—eligâ—ous woman that is delighted and â—eceiued with such toyes and trifles of â—hâ—s life sheweth heereby that shee is 〈◊〉 â—ighâ— housewife Whâ—â—â—vpon S. Hierome saith Holy louâ—â—llowâ—â—h not oâ— letters of loue or complements or of hand-kerchiefs oâ— oâ—â—requenâ— tokens or presents As 〈◊〉 he shâ—ulâ— say If there were a holy 〈…〉 louâ— in the 〈◊〉 of a religious woman shâ—e woulâ— not accept vaine and superfluous guift from men A Nâ—nâ—e 〈…〉 â—haâ—â— and religious mind doth noâ— desire to receiue guiâ—t from her secular friends but fro Christ for whose sake shee hath forsaken and contemned all temporall thing what commodities soeuer shee doth couet shee ought to couet from him onely with whome shee hopeth to reioyce in the heauenly countrie A chast woman coueteth not the contentments of the earth but of heauâ—n By how much the more shee is delighted in the guifts of this world by so mu h the more shee is estranged and remoued from the loue of God If religious woemen doe the same in the monasterie which secular woemen are wont to doe in the world they are doubtlesse verie culpable before God for so doing and here is no difference betweene secular and religious woemen But if there be no dâ—fference betweene secular and religâ—ous woemeÌ„ it is like that their conditions aâ—e both one Ergo if Nâ—nne receiue presents and pleasant guifts from their friends according to the custome of harlots where is their honestie where is their religiositie where is their chastitie where is their puritie where is their holinesse If religious woemen who by their good workes ought to please God please their worldly friends in that which is amisse by gâ—uing them lasciuious guifts where is shamefastnes where is continencie where is reuereÌ„ce where iâ— bashâ—ulnes In like manner if relâ—gious woemen do more desire to please worldly men then Christ the eternal King in heauen where is the obseâ—uance of religion where is the austeritie of monastical discipline where is the feruour of contemplation where is cleannes of mind where is contrition of heart and compunction where is the solicitude of prayer and deuotâ—on where is sighing and groaning in fine where in the habit and behauâ—our of a Nunne If religious woemen are delighted in guâ—fts like vnto worldly people where is the contempt of the world where the feare of hell where is the remembrance of iudgement and of those eternal torments where is the loue of God If religious woemen couet vaine guifts and presents where is the memorie of their faults where are the teares of their eies where is the remembrance of their sinnes and iniquities All such vertues and holy exercises are by such wenches as these esteemed more base then the verie dust of the earth they are contemned despised and accounted nothing worth Verily a religious woman that receiueth any thing from men in which shee may be delighted seemeth to hate her holy order and habit Shee that taketh greater pleasure in the guifts and presents of her friends then in the precepts of her holy order violateth those good purposes which shee made at her first entrance into the cloister
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