beginneth to feare If he beginneth to beleeue he beginneth likewise to feare but for that â—e feareth he hath not yet a perfect confidence in the day of iudgement Charitie is not yet perfect in him that as yet feareth because if charitie where perfect in him he would not feare Perfect charitie would cause in a man perfect iustice and a man would haue no cause to feare but he would haue iust cause to desire that iniquitie may passe and the kingdome of God may come What is perfect charitie but perfect sanctitie He hath in himselfe perfect charitie that liueth perfectly He that liueth perfectly hath nothing whereby to be damned in hell but rather whereby to be crowned in heauen He that hath perfect charitie in himselfe feareth not to be punished in hell but hopeâ—h to glorie with God in heauen Wherevppon it is said in the psalme * All that loue thy name shall glorie in thee Psal 5. Feare therefore is not in charitie but perfect charitie driueth forth feare Feare first commeth into the heart of man that a place may be prepared for charitie To this seruile feare succeedeth a third Feare to wit initial when a man beginneth to doe good for the loue of God which he did before for the feare ef hell Of this initial feare the Prophet Dauid saith in the Psalme * The feare of our Lord is the beginning of wisdome Psal 110. Initial feare is wheÌ„ a maÌ„ beginneth to loue God whome before he feared and by this meanes seruile feare is excluded from the heart To this initial feare succeedeth a fourth feare called chast by which we feare least our bridegroome to wit Christ Iesus delay or depart from vs least we affroÌ„t or offend him least we loose him This chast feare proceedeth from loue This chast feare ariseth from loue Of this feare we read in the psalm * The feare of our Lord is holy permanent for euer and euer Psal 18. Feare first commeth into the heart of man And whie That it may prepare a place for charitie by how much the more that charitie doth begin to dwell in the heart of man by so much the more feare doth decrease by how much the more charitie is in the heart of man by so much the lesse feare is Whie Because charitie chaseth it forth Listen deare sister and I will tell you a fit similitude Oftentimes we see that the thread is introduced by meanes of the bristle or bigge rough haire when any thing is sowen first the bristle entreth in and after the bristle entreth the thread so feare eÌ„treth first into the mind of man and after feare charitie feare entreth in that it may bring in charitie but after that charitie is entred it driueth forth feare This feare is holy for that it begetteth holines in the mind of a maÌ„ This feare is holie for that it bringeth perfect charitie into the mind of a man For perfect charitie is perfect sanctitie This feare is chast for that is doth not admit adulterous loue and this because it loueth God aboue all things and preferreth nothing before his loue This feare likewise is termed filial for that it doth not feare God as a seruaÌ„t feareth a cruel maister but as a sonne feareth a most louing father This Feare is therefore termed filial for that it doth not feare as a seruant but as a sonne But whence is it that the Prophet Dauid saieth * The feare of our Lord is holy permanent for euer and euer Psal 18. sitheÌ„ce S. Iohn saieth Perfect charitie casteth forth feare 1. Io. c. 4. This is that which we said before that he hath a chast and holy feare who doth not feare God for feare of hel or for feare of tormeÌ„ts but for loue reuerence And this feare to wit the reuerence of God remaineth for euer and euer But he that feareth God for feare of the paines of hell hath not a chast but a seruile feare in himselfe for that he hath not perfect charitie For if he did perfectly loue God he would haue perfect iustice in himselfe and would feare God not for feare of tormeâ—â—s but with feare and reuerence And therefore feare of paine or torments is not in charitie because perfect charitie chaseth it forth The seruant feareth his maister in one sort and the sonne his father in an other The seruant feareth his maister with despaire and hatred the sonne feareth his father with reuerence and loue Now therefore most reuerend sister I admonish you that you feare God with loue reuerence For I would not haue you lie alwayes groaning vnder the yoke of feare but rather that you should lift vp yourselfe by loue to our lord your father who hath made you as his daughter Moreouer I admonish you that you loue God chastely and preferre nothing before his loue but that you despise for his loue all wordly things whatsoeuer Againe I aduise you and entreat you most honest Virgin that you amend your life with all care and diligence and therfore let your discourse be chast your gate honest your countenance humble your tongue affable your mind full of loue your hands full of good workes and this by the assistance of our Lord without whome you can doe nothing that is good Most louing sister in Christ if you will heare me as a brother and feare God with your whole heart and affection you shall haue many good things not onely in this life but also in the life to come Amen Of Charitie CHAPT V. * THE King hath brought me into the wine cellar and hath ordered in me charirie Cant. 2. This wine cellar is the church in which is the wine of Euangelicall preaching Into this cellar therefore the spouse of the bridegroome to wit a holy soule is brought charitie is ordered in her because all things are not to be loued alike but aâ—ter a differeÌ„t manner We ought not to loue all things equally but some lesse some more For to know what to doe yet not to know what order we are to keepe in our proceedings is not perfect knowledge If we do not loue those things which we ought to loue or if we loue those things which we ought not to loue we haue not charitie And if we loue those things more which we ought to loue lesse or if we loue those things lesse which we ought to loue more our charitie is not ordinate This therefore is ordinate charitie that we loue God before all things aboue all things We ought to loue God with our whole heart that is with our whole vnderstanding and with our whole soule and with our whole will and with our whole mind and with our whole memorie to the end that we direct all our vnderstanding and all our thoughts and all our life to him from whome we haue all good things or let nor part of our life be left idle but let euerie thing that commeth into our mind be directed to that
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
merit to be comforted in that heauenly countrie as our Sauiour himselfe hath said * Blessed are they that mourne for they shall be comforted Mat. 5. CHAP. XI Of sadnes or heauines of heart OVr lord saith in the Gospel * Amen amen I say vnto you that you shall weepe and lament but the world shall reioyce and you shall be sorrowfull but your sorrow shall be turned into ioy Io. 16. Salomon also saieth * A glad heart cheereth the face in pensiuenes of mâ—nd the spirit is cast downe Prou. 15. * A ioyfull mind maketh a flowrishing age a sorrowfull spirit drieth vp the bones Prou. 17. Sonne in good deedes gâ—ue not blame and in euerie guift giue not the sadnes of an euill word Prou. 18. * The heauines of the heart is all plague Eccli 25. * Ioyfulnes of heart is the life of man Eccl. 30. * A peruerse heart will giue sorrow and a cunning man wil resist it Eccli 36. * For by heauines death hastneth and it couereth the strength and sorrow of the heart boweth the neck Eccli 38. Moreouer S. Athanasius saieth A sorrowfull man is alwayes imagining mischeife and hatred and doth contristate the holy Ghost giuen him by God The Apostle likewise telleth vs the same saying * Contristate not the holy Spirit of God in which you are signed vnto the day of redemption Ephes 4. Haue a care therefore most deare sister not to contristate the holy Spirit that dwelleth in you least peraduenture he forsake you Take away all aminositie and doubt both which do contristate the holy Spirit Take away sorrowfulnes which is the sister of animositie and doubtfulnes Certainly worldly sadnes of all bad spirits is the worst and doth most hurt to Gods seruants Worldly sadnes doth hurt and consume and ouerthrow Gods seruants For the holy Ghost cannot endure worldly sadnes Therefore deare sister inure your selfe to spiritual gladnes wlich is pleasing to God All spiritual mirth is alwayes good and thinketh good and contemneth the vaine sorrow of the world If spiritual mirth were not good the Prophet would not haue said * Be ioyfull in our Lord and reioyce ye iust and glorie all ye of right heart Psal 31. And againe * The iust man shall reioyce in our Lord and hope in him and all the right of heart shall be praised Psal 63. A Question O most deare brother if sadnes be naught and doth hurt Gods seruants why doth Salomon say * The heart of wisemen where sadnes is and the heart of fooles where mirth Eccle. 7. The Answere Venerable sister this which Salomon saieth * The heart of wisemen where sadnes is and the heart of fooles where mirtâ— is not to be vnderstoode but of spiritual sadnes and secular mirth As if he had said more plainely The heart of wisemen is where there is spiritual sadnes and the heart of fooles where there is secular mirth They that are sorrowfull according to God are wise contrarily those that are sorrowfull according to the world are fooles Wherevpon our Lord saieth in the Gospell * Reioyce in this that your names are written in heauen Luc. 10. And the Apostle S. Paul * As sorrowfull but alwayes reioycing 2. Cor. 6. And againe * Reioyce in our Lord alwayes againe I say reioyce Phillip 4 spiritual sadnes therefore is good Howbeit sadnes which procedeth from the desire of temporall thingâ— is amisse Of spiritual sadnes it is written * Blessed are they that mourne for they shall be comforted Mat. 5. But of secular sadnes Salomon saieth * Sorow hath killed many and there is no profit in it Eccli 30. Againe of spiritual ioy it is said * Let the heart of them reioyce that seeke our Lord. Psal 104. And againe of worldly mirth it is said * Woe be to you that now do laugh because you shall mourne and weepe Luc. 6. Most deare sister heare likewise what S. Paul saieth * The sorrow that is according to God worketh penance vnto saluation that is stable but the sorrow of the world worketh death 2. Cor. 7. The prayer of a man that is alwayes sad doth no good neither can it ascend vnto God Where sadnes doth oppose it selfe to the holy Ghost as an obstacle there prayer is not acceptable because it is weake and cannot ascend to God Wherefore louing sister cast aside sadnes cease to be melancholy expell sadnes and sorow from you Be not addicted to too much sadnes perseuere not in pensiuenes neither let your heart be the harbour or habitation of heauines Sadnes is one of the seuen deady simes and therefore to be eschewed by all Gods seruants Wherevpon S. Isidorus saieth If thou liue well and vertuously thou wilt neuer be sad or melancholy A good life is alwayes full of ioy Werefore honest sister expell from you all sorrow and discontent because like as the mothe eateth the garment and like as the worme gnaweth the wood so heauines hurteth the heart Cleanse your heart therefore from all carnal and secular sadnes and your prayer will be pleasing to God Therefore venerable sister lament through the remembraÌ„ce of your sinnes and reioyce in the loue of your bridegroome Christ Iesus LameÌ„t through the remembrance of your former offenses and reioyce through the hope of celestial happines Be sorowfull for your former faults and negligences which you haue done and reioyce at the promise of the kingdome of heauen Grieue for your former sinnes and offenses and be glad through the ioy of the eternal recompence To which he vouchsafe to bring you for whome you haue prepared a pleasant habitation in your virginal bodie Amen Of the loue of God CHAPT XII OVr Lord Iesuâ— Christ saieth in the Gospell * If any man loue me he will keepe my word and my father will loue him and we will come to him and will make abode with him Likewise the Apostle S. Iohn saieth * Let vs therefore loue God because God first hath loued vs. 1. Io. 14. He that loueth God will craue pardon for his sinnes and containe himselfe from them Most deare sister loue God and call vpon hin for saluation because loue is life and hatred is death God will not onely haue himselfe loued with wordes but with a pure heart and good workes He loueth not God that contemneth Gods commaundements The mind of a man that loueth God is not in earth but in heauen because it alwayeâ— desireth heauenly things I admonish you most deare sister that you loue God aboue all things because he hath loued you aboue all things We ought to loue God more then our parents Why Because God hath made vs and our pateÌ„â—s with his owne handes that is by his owne power and puissance as it is written * He made vs and not we our selues Psa 99. Christ hath gâ—uen vs more then our pareÌ„â—s and for this cause we ought to loue Christ more then our parents It is a foolishnes to loue any thing more then God because he that loueth any creature
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
towards another ought not to be carnal but spiritual Nothing is more gratefull to God then fraternal loue and affectioÌ„ nothing more delightfull to the diuel then discord and dissention Holy loue is free from scandal Esteeme euerie faithfull man to be your brother Remember that one supreme work-man hath made vs. True loue is void of scandal and bitternes Venerable sister in the loue of your neighbour you shall know how you ought to attaine to the loue of God Like as loue doth lift vp the mind so malice doth cast it downe You can neither loue God truly without your neighbour nor your neighbour without God Then you haue true charitie indeede when you loue your freind in God and your foe for God The more liberal you are in louing your neighbour the more ample shall your reward be heereafter If you loue your neighbour truly your heart will be in rest and tranquilitie But he that bateth his neighbour is enuelopped in darknes and therefore by louing your neighbour you cleanse the eie of your mind to see God the better Howbeit most R. sister I admonish you that you loue no man carnally Wherevpon S. Isidorus saith He sheweth himselfe to be earthly minded that loueth any mortal man carnally more then is expedient We cannot abide in God if we will not liue at concord in this world a true friend is tried in time of neede If we will keepe Gods commandements we must loue our neighboures as our selues because he that sincerely loueth his brother doth soone appease God the father He that loueth his neighbour cannot commit murther nor aculterie nor theft nor periurie nor beare false witnes nor take any thing by force not beare any one ill will nor liue at variance Wherefore honest virgin let vs alwayes meditate and practice the loue of God and our neighbour in which the whole law doth depend and the Propheâ—s Moreouer if our neighbour suffer any tribulation or sicknes or losse or is cast into prison it is a token that we are in the bodie of the Church if we condole for him but if we condole not we are alreadie cut off from the bodie of the Church Charitie which doth combinde and quicken all the members of the Church if it see vs to reioyce at our neighbours miserie doth immediatly cut vs off from the bodie So long a member grieueth as it remaineth in the bodie But if it be cut off from the bodie it can neither feele nor grieue If a hand or a foote or some other member be cut off from the bodie if the whole bodie should afterwards be deuided in many parts or cast into the fire that hand or foote or other member would then feele no paine for that it is alreadie separated from the bodie Such is the case of euerie Christian which doth not grieue at an other mans losse tribulation necessitie or anguish but which is worse doth reioyce because he is alreadie deuided from the bodie of the Church But let vs honest virgin loue well and sincerely if we desire to keepe true and perfect charitie Let vs endeauour to loue all good Christians as our selues that Christ being out head we may merit to be his members that when Christ our life shall appeare we may appeare with him in glorie by the concord of charitie and the loue of God and our neighbour Then a friend is truly loued when he is loued not for himselfe but for God Wherevpon blessed Isidorus saieth He that inordinately loueth his friend loueth him more for himselfe then for God Then euerie one becommeth contrarie to Gods diuine iustice and bountie when he despiseth his friend strooken with any aduersitie True friendship is infringed by no occasion abolished by no time but whither soeuer time doth turne it selfe it continueth constant and firme Seldome shall you find a friend that remaineth faithfull to the verie end That is true friendship that seeketh nothing of the goods of his friend but his good will onely that is doth loue his louer gratis without hope of commoditie Wherefore louing sister in Christ I admonish you that you loue your friends in God that is in good Loue likewise your enemies for God as it is written * Loue your enemies doe good to them that hate you Luc. 6. And againe * If thine enemie hunger giue him meate if he thirâ—t giue him drinke Rom. 12. And a little before in the same chapter * Blesse them that persecute you blesse and curse not Loue is the sister of charitie Charitie was neuer without loue nor loue without charitie Whereâ—ore honest virgin we haue neede of loue in which so great vertues do consist and from which so great commodities do arise Loue hath two wings The right wing is the loue of God the left wing is the loue of our neigbour No man with one wing will be able to soare vp to heauen Why Because neither the loue of God alone without the loue of our neighbour nor the loue of our neighbour alone without the loue of God is able to obtaine eternal beatitude Wise virgin take vnto you these two wings to wit of the loue of God and your neighbour that by practising workes of charitie you may be able to flie freelie and arriue to that heauenly countrie Amen Of compassion CHAPT XIV MOst deare sister heare what our Lord Iesus Christ saith * All things whatsoeuer you will that men doe to you doe you also to them for this is the law and the Prophets Mat. 7. And S. Paul saith * Reioyce with them that reioyce and weepe with them that weepe Rom. 12. And againe * Beare vp the weake be patient to all 1. Thes 5. Salomon also saieth * He that despiseth his neighbour sinneth Prou. 14. Keepe loyaltie with your neighbour in his pouertie that you may also reioyce with him in his prosperitie Remaine faithfull to your neighbour in time of distresse that you may be coheire with him in his inheritance He that diggeth a pit for his neighbour shall fall into it and he that prepareth a snare for his neighbour shall perish in it Wherevpon the Psalmist saieth * He hath opened a pit and digged it vp and he is fallen into the ditch which he made Psal 7. He loueth not his neighbour perfectly that succourreth him not in time of aduersitie By how much the more we compassionately assist our neighbour by so much the more we approach to our Creator We ought to care for our selues in that manner as that we neglect not the care of our neighbour Therefore deare sister whatsoeuer you would not haue to happen to your selfe wish not to happen to your neighbour Condole at others calamities shed teares for other mens miseries Be sorrowfull for the sorowes of other men be infirme with such as are infirme Lament at other 〈◊〉 losses as if they were your owne mourne with those that mourne Be sorrowfull with those that are sad weepe with those that weepe condole with those that
pun â—hed after his conuersioÌ„ is thereby purged from sinne For he that is heere corrected being chastised shall be freed in the next world but they that amend not euen when they are corrected are temporally puni hed and shal be eternally dâ—nâ—d They are both iudged first in this world and shall be in the next afterward To these is due a two fold paine and damnation to these doth appertaine a double percussion because they haue both heere the sentence of torments and there the supplie of punishments The hand of God therefore hath deliuered you to be punished the indignation of God hath commanded that you be afflicted he hath ordained in is anger that you haue a tast of all aduersities whatsoeuer ReuereÌ„d sister whensoeuer you feele your selfe wearied with sicknesses waâ—tâ—â— with disease afflicted witâ— infiâ—mâ—â—â—es troubled with passionâ— of the soulâ— tormented with griefe of mind tosseâ— to and fro wiâ—h son â—iâ—e temptations wâ—enâ—oeuer I say you feele these things know that it is Gods iustice that doeth 〈◊〉 in respect of your sinnes Your owne weapons fight against you You are hurt with your owne arrowes you are wounded with your owne darts For by those things by which you haue sinned you are tormented For that you haue followed the flesh you are afflicted in the flesh In that you grone and are grieued in which you haue sinned Amiable sister you are punished in the same flesh in which you haue done amisse You are censured to be punished in the same in which was the cause of sinne O spouse of Christ you are iustly blamed iustly scourged iustly iudged and condemned The storme of tribulation doth iustly ouerwhelme you the punishment of iustice doth iustly oppresse you Of auarice CHAP. XLIV OVR Lord saith in the Gospell * See and beware of all auaâ—iâ—e for not in any maÌ„s abouÌ„daÌ„ce doth his life coÌ„sist of those things which he possesseth Lu. 12 And the Apostle S. Paul * Fornication and all vncleannes or auarice Let it not so much as be named among you as it becoÌ„meâ—h S. Eph. 5. And againe * For vnderstanding know you this that no fornicator or vncleane or couetous person which is the seruice of idolls hath inheritance in the kingdome of Christ and of Goâ— ibidem W erevpon Salomon saith * He that pursueth auarice disturbeth his house Prou 15. A couetous man shall not be filled with money and he that loueth riches shall not take fruit of them Eccles 5. There is nothing worse then to loue money For such a man is readie to sell hiâ— soule Like as auarice casteth a man downe into t e pit of perdition so giuing of almes lifteth him vp to heauen A couetous man is like to hell for as hell is neuer satisfied with soules so a couetous maÌ„ is neuer satisfied with riches Euen as he that is sick of a dropsie the more he drinketh the more he thirsteth so a couetous man the more he getteth the more he desireth Auarice and inordinate affection or desire are sisters and pride is their mother Pride was neuer without inordinate affection nor inordinate affection without auarice Venerable sister * Let not your hand be stretched out to receiue and closed to giue Eccli 4. Let it more delight you to giue then to receiue * It is a more blessed thing to giue rather then to take Act. 20. Most deare sister let not auarice take roote in your heart let not auarice abide in your breast Expell from you the loue of riches If for the loue of Christ you shall perfectly contemne all things transitorie you shall with the same Iesus Christ your bridegroome reioyce euerlastingly in his heauenly countrie Amen Of inordinate affection or desire CHAPT XLV COuetousnes is the roote of all euills 1. Tim. 6. No man can perfectly vndertake spiritual warre-fare vnlesse he first vanquish the pleasures of the flesh that mind cannot be free to contemplate God which inordinately affecteth the earthly and transitorie things of this world the eie of the mind cannot contemplate the high things of heauen if the dust of earthly desires shut the same Couetousnes is a grieuous sinne it is the material cause of all crimes It is no maruaile if those men after death are adiudged to hell fire who whiles they liued did not extinguish the flame of their inordinate affection and desire Most deare sister although you haue no money yet if you haue a desire of hauing your external pouertie profiteth nothing corporal nakednes will doe you no good if you haue a desire to be well clothed Iudas through couetousnes sold Christ Mat. 26. We are borne naked into this world and must depart naked out of this world Iob 1. Why then do we desire earthly and transitorie things If therefore we beleeue that the riches of this world are so fleeting why do we so exceedingly affect them If we loue the earthly and transitorie things of this world more theÌ„ is fitting we doubtlesse do offend by so doing Wherefore deare sister consider your estate and know that those few things which you haue alreadie are sufficient If therefore couetousnes be the roote of all euills as I haue before said it is expedient that you expell it from your heart and to the end greater inconueniences may not ensue let not the peruerse desire of this vice dwell in you Venerable sister almightie God giue you grace to despise for his sake the prosperitie of this present life and to feare no aduersitie thereof Amen Of pouertie CHAP. XLVI * BLessed are the poore in spirit for theirs is the kingdome of heauen Mat. 5. Manie are poore whome this their pouertie maketh not blessed but wretched for that they endure it not for the loue of God but by constraint There are also oâ—her poore whome pouertie maketh not wretcâ—ed but blessed who endure the same â—or the loue of God and of these it is said Blessed are the poore in spirit Most deare sister to you I returne the subiect of my discourse You haue heard of the tribulation and patience of Iob and therefore I admonish you that you be neither dismaid in time of aduersitie nor grow proud in time of proâ—peritie You read that the Patriaâ—ches were rich in wealth but huÌ„ble in mind as Abraham for example who said I will speake to my Lord whereas I am dust and ashes Gen. 18. You therefore venerable siâ—â—er shall be happie if you alwayes gâ—ue God thaÌ„kes in prosperitie and aduersitie and esteeme the felicitie of thâ—s present life as smoke or as a vapour that sodainly passeth away For the Apostle S. Paul saith * If in this life onely we be hoping in Christ we are more miserable then all men 1. Cor. 15. For Christ least we should loue gold hath taught vs in his life to contemne such guifts and coÌ„modities as are offered least we should feare hunger he hath fasted for fourtie dayes â—ogether least ye should feare nakednes and cold he hath commanded his disciples to haue but
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.