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
A RVLE OF GOOD LIFE Written by the mellifluous Doctor S. BERNARD Monke and Abbot of the holie Order of S. BENET especiallie for Virgins and other Religious woemen and may profitably be read likewise by all others that aspire to Christian perfection Faithfully translated into English by the R. Father Antonie Batt Monke of the holie Order afore-said of the Congregation of England Printed at Doway by LAVRENCE KELLAM 1633. To the Venerable Religious and deuout sister DAME FRANCIS GAWEN Of the holie Order of S. BENET and first Abbesse of the cloister of our Ladie of comfort in Cambray THE rule of our blessed Sauiour right religious and deuout spouse of Christ Iesus ordaineth that we giue not that which is holy to dogges nor cast pearles before swine Ma. 7. I persuade my selfe that I obserue this rule of our Lord by dedicating this holie Treatise this heauenly pearle this perfect Institution of a virginal life to one that is totallie dedicated to Christ as desiring to be not vnworthy of the name of his done his loue his spouse To such a soule ought such pearles to be addressed As for dogged hearts that teare in peeces those that endeauour to feed them with celestial documents or swinish soules who delight onely in the draught and durt of vanitie and vice I know full well that such lecture as this is will be vnsauerie and vnwelcome vnto theÌ„ and therefore my thoughts neuer directed it that way To you therefore religious and deuout Dame do I addresse it who by your owne practice both in your owne selfe and in the direction of other soules can best iudge of it and most contently sauour it Vouchsafe to receiue it as a remembrance of an old seruant and well-willer of your familie particularlie obliged to your worthy brother and by spiritual generatioÌ„ become now Your vnworthy but most louing brother in Christ Iesus Bro ANTONIE BATT AN EPIGRAMME IN Praise of the worke SAcred religion vertue sanctitie Obedience goodnes mercie chastitie Wisdome compassion charitie pure loue Thoughts most diuine which flowiÌ„g from aboue Enlighten the sad soule eternal rest These to the life you may find heere exprest Each chapter tenders to the willing eie Rules how to liue and liuing how to die T is not enough to know but there must be A reall practice faire concordancie Which to attaine these precepts so diuine The time the meanes and manner do define So rich a worke deserues a iust regard Where small imployments find a great reward Read then peruse obserue and vieu it well Enlightned grace disperseth cloudes of hell AN OTHER TO THE same effect IF you reflect on goodnes aÌ„d would be A blessed member of eternitie You first must seeke the way and trulie learne The meanes whereby you rightly may discerne Both good and ill which knowne t is then most fit You choose the better part and practice it To giue this worke perfectioÌ„ vieâ— this carde Which shewes the way the meanes and the rewarde The heart of man at large may plainely heere Behold the iustice of his hope aÌ„d feare The Characters deciphering good and bad Inuite the one the other do disuade In such a modest graue and winning way You cannot erre but in that glorious day Receiue the crowne which is prepar'd for those With Marie who the better part haue chose AN EPIGRAMME IN praise of Virginitie CHast pure vnspotted virgin beautie flies With sacred wings to the celestial skies Shee conquers nature maisters flesh and blood A worke of worth which rightly vnderstood Outvies the verie Angells since that they Haue no corporeal motiues which do sway And leade desire They without flesh surviue Which shee triumphaÌ„t doth from flesh deriue Her proper honour and the glorie winne To haue beene chast in spite of time and sinne Nature youth beautie heat of blood desire Fall all to short if treason thy conspire Shee like a marble rock doth firmely stand And makes her conquest famous hand to hand Victorious vertue doth more purely shine When earthly bodies equal those diuine THE TRANSLATOR TO the Virgin Reader YOu Virgin votresses whose chaster vowes No fond desire or vncleane thought allowes You that are seated on the glorious hill Whiles wedlock doth the lower valley fill To you S. Bernard doth this worke bequeath To make you fixe on heau'n and not beneath Let married wiues the earth replenish You Must make heau'n fuller t is a tribute due To that great King you serue Your actions be Fit Sacrifices for eternitie The partie-colourd lambes may well deserue The Virgin Queene the milke white Virgins serue Gard then your lampes prepare your selues to meet With oyle with incence and with odours sweet The louely bridegroome See the LaÌ„be attends To bid you well-come his deuoted friends Heere is a pretious Magasine then take T is his disire that wrote it for your sake Bro ANTONIE BATT LICENTIA ET APPROBATIO PRAESIDIS NOs Frater Sigebertus Bagshaw Congregationis Anglicanae Ordinis Sancti Benedicti Presbyter Monachus eiusdemque Congregationis Praeses generalis per praesentes facultatem concedimus typis mandandi dâ—uosum tractatum melliflui Doctoris Sancti Patris nostri Bernardi de modo bene viueudi à Reuerendo Patre Antonio Batt Secretario nostro in idioma Anglicum traductum In cuius rei fidem his subscripsimus sigillumque nostrum apposuimus die 6. Iunij anno Domini 1633. F. SIGIBERTVS BAGSHAW Praeses Generalis qui supra Locus * sigilli APPROBATIO ORDINARII LIbrum hunc de Modo bene viuendi qui inter deuota S. Bernardi opuscula sedem meruit Anglicè traductum per R. P. Antonium Batt Congregationis Anglicanae Benedictinae Monachum nihil continere fidei Catholicae aut bonis moribus repugnans sed nec de vlla circa fidem aliamque materiam controuersiâ tractare attestatus est mihi Eximius dominus R. admodum P. Leander à S. Martino eiusdem Congregationis monachus Prior Duacensis Quare sub eius data fide in lucem publicari poterit Actum Duaci die 17. Iunij 1633. MATHIAS NAVEVS S. Theologiae Doctor Canonicus Tornacensis ad S. Petrum Parochus librorum Censor A TABLE OF THE CHAPTERS OF THE TREATISE ENSVING OF faith Fol. 5. Of hope 8. Of the grace of God 10. Of the feare of God 19. Of charitie 31. Of the beginnings of such as are conuerted 40. Of conuersion 48 Of the contempt of the world 57. Of the habit or attire 64. Of compunction of heart 72 Of sadnes or heauines of heart 83 Of the loue of God 90 Of the loue of our neighbour 9â— Of compassion 106. Of mercie 110 Of the examples of the Saincts 112 Of contention 122 Of discipline 131 Of obedience 140 Of perseuerance 150 Of virginitie 162 Of chastitie 166 Of fornication 173 Of abstinence 184. Of drunkennes 192. Of sinne 198. Of the confession of our sinnes and of pâ—â— rce 204. Of communicating or coÌ„munion 221. Of our thoughts or cogitations 230.
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
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
prudent and wise it doth not procede from your selfe but from Gods grace A question Tell me I pray you deare brother what meaneth that which we read in holy Write that no man is good iust or holy sauing God onely The answere Deare sister euen as it is written so it is truly God onely is good iust and holy because he is good by himselfe but men are good not by themselues but by God and therefore God onely is good because he is good by himself Howbeit men are good iust and holy not by themselues but by the grace of God almightie Which thiÌ„g the bridegroome of the Church Christ Iesus doth verie well signifie in the Canticles saying * I am the flower of the field and the lilly of the valley Cant. 2. for that I spread abroad the sweet sauour of my vertue throughout whole world I saith he am the flower of the Field the lilie of the valley that is I am the holines goodnes and iustice of those who with humilitie trust in me Because none of them can he holy good or iust without me euen as I haue said in the Gospel * Because without me you caÌ„ doe nothing Io. 15. I am the Flower of the Field and lilie of the valley Cant. 2. For like as a Field is adorned and beautified with flowers so the whole world is adorned and beautified with the Faith knowledge of Christ I am the Flower of the Field and lilie of the valley because I do giue my grace to those men more amplie who trust not in their owne goodnes nor in their owne merits but in me I admonish you therefore deare sister to the end you attribute nothing to your owne merits or presuÌ„e nothiÌ„g of your selfe Place nothiÌ„g in your owne vertue trust not in your owne forces put no confidence in your owne boldnes Ascribe all thiÌ„gs to Gods diuine guift and grace Giue God thankes in all your doings Giue God thaÌ„kes in all your actions Giue God thankes in your whole conuersation Let your confidence be continually in Christ who hath created you of nothing Of the feare of God CHAP. IV. 1. MOst deare sister heare what I say consider what I counsel you listen to what I speake * Feare God aboue all things and obserue his coÌ„maundements Eccle. 12. because * the eies of our Lord are towards them that feare him Eccles 15 * and in them that hope vpon his mercie Psal 146. Salomon also saith * Feare God and depart from euill Prou. 3. * He that feareth our Lord neglecteth nothing Eccl. 7. And in an other place * The feare of our Lord is glorie gloriatioÌ„ and ioy a crowne of exultation The feare of our Lord shall delight the heart and shall giue ioy glaâ—nes in length of dayes Eccli 1. For he that is without feare shall not be able to be iustified The feare of our Lord is wisdome and discipline 2. Be not incredulous to the feare of our Lord and come not to him with a double heart Ye that feare our Lord expect his mercie and decâ—â—ne nor from him least you fall Ye that feare our Lord hope in him mercie shall come to you for your delectation Ye that feare our Lord beleeue him and your reward shall not be voide Ye that feare our Lord loue him and your hearts shal be illuminated They that feare our Lord will not be incredulous to his words they that loue him will keepe his way They that feare our Lord will seeke after the things that are pleasing to him and they that loue him shall be filled with his law They that feare our Lord will prepare their hearts and in his sight will sanctifie their soules They that feare our Lord will keepe his commaundements and will haue patience euen vntill his visitation * The eies of our Lord are towards them that fâ—are him and he knoweth all their workes Eccles 15. The consummation of the feare of God is wisdome and vnderstanding Eccl. 21. To him that feareth our Lord euills shall not â—appen but in temptation God will keepe him and deliuer him from euills Eccl. 33. * The spirit of them that feare God is soughâ— and at his sight shall be blessed Eccles 34. The feare of our Lord is as a Paradise of blessing and a glorie shall couer the same Eccles 40. Blessed is the man to whome is giuen to haue the feare of God Ec. 25. The feare of God is the beginning of his loue O deare sister nothing doth so keepe vs free from sinne as the feare of hell and the loue of God To feare God is to commit no sinne and to omit no good that is to be done * The feare of our Lord is a fountaine of life Prou. 14. * With him that feareth our Lord it shall be well in the later end and in the day of his death he shall be blessed Eccli 1. Venerable sister it is good for vs to feare God because the feare of our Lord expelleth sinne The feare of our Lord doth alwayes amend The feare of our Lord doth represse vice The feare of our Lord doth make a maÌ„ carefull and sollicitous but where there is not feare there is perdition of soule Where there is not feare there is dissolution of life where there is not feare there is abouÌ„dance of sinnes Therefore honest virgin let feare hope alwayes be in your heart let feare confidence be ioyntly in your Let hope and feare perseuere equally in you So hope in Gods mercie that you feare his iustice Howbeit most louing sister in Christ I would haue you to know that there are foure feares to wit humane seruile initial and chast Humane feare as Cassiadorus saith is when we feare to suffer corporal dangers or to loose our earthly substance for which we offend This wordly feare is naught and in the first degree is forsaken with the world and by our Lord is for bidden in the Gospel saying * Feare ye not them that kill the bodie c. Mat. 10. The second feare is seruile as S. Augustine saith Through the feare of hell a man departeth from sinne and all the good workes which he doeth he doeth not for the loue of God but for the feare of hell He feareth as a seruant who doeth the good which he doeth not for feare of loosing the good which he â—oueth not but for feare of suffering the euill which he feareth He feareth not to loose the embracements of his most beautifull bridegroome but least he be throwne downe leadlong into the paines of eternal perdition Of this seruile feare S. Paul saieth * You haue not receiued the spirit of seruitude againe in feare but you haue receiued the spirit of adoption of sonnes Rom. 8. that is a filial spirit This seruile feare is good and profitable allbeit vnsufficient and vnperfect by which the custome of iustice doth encrease by little and little When a man beginneth to beleeue the day of iudgement he
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
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
expell a man out of Paradise Drunkennes doth cast a man downe headlong into hell Noe with drinking wine was made drunke and vncouered his priuities which he had keept couered before by the space of sixe hundred yeares Gen. 9. Lot also being drunke with wine lay with hiâ— owne daughters and perceiued not his sinne for that he was depriued of his senses Genes 19. Consider therefore deare sister how much drunkennes is to be detested and auoided of all the seruants of God A Question Louing brother is it a sinne to drinke wine The Answere Venerable sister it is not a sinne to drinke wine temperately that is with sobrietie For so the Apoâ—tle S. Paul saith to Timothy his disciple * Vse a little wine for thy stomacke and thy often infirmities 1. Tim. 5. Listen likewise what Salomon saith * Wine drunken moderately is the ioy of the soule and the heart Eccli 31. Wine immoderately drunken is poyson Wine without moderation ouerthroweth the vnderstanding troubleth the mind stirreth vp lust encreaseth and nourisheth the same For God hath giuen vs wine to recreate our hearts not that we should be drunke therewith Wherefore honest virgin let vs drinke not as much as our sensualitie doth desire but as much as necessitie doth require Let vs take heede least we consume that in the vice of gluttonie which God hath giuen vs as a medecine for our bodie Let vs take heede least we turne that to the vse of vice which God hath giuen vs for the health of our bodies Let vs take heede least we change the medicine of our flesh into the vice of drunkennes Many by wine are made captiue to the diuel neither is drunkennes any thing els but a most manifest diuel You therefore deare sister in Christ drinke wine moderately and it will giue ioy to your mind health to your bodie Drinke wine soberly without excesse and it will take from you lasines and slouthfulnes and make you solicitous and deuout in Gods seruice Why Because wine temperately drunken doth stire vp a man to prayer and make him well disposed in the seruice of his Creator Wherefore deare sister if you shall heare me as your brother and accomplish all these things as I haue said you shall by so doing shew your selfe wise and discreete Of Sinne. CHAPT XXVI MOst deare sister listen to our Lord saying in the Gospel * Euerie one that committeth sinne is the seruant of sinne Io. 8. Sinne is committed two wayes to wit either through the loue of desire or dread of feare when a man will either haue that which he doth desire or when he dreadeth to incurre the euill which he doth feare Sinne is committed fower wayes in heart and as many wayes in worke Sinne is committed in the heart by diuellish suggestion by fleshly temptation by consent of the mind and by the defence of pride It is also committed in worke some times secretly some times openly some times through custome some times through despaire By these wayes then we offend in heart and commit sinne in worke Sinne is committed by three meanes to wit by ig orance by humane frailtie or weakenes and by industrie that is of set purpose By ignorance Eue sinned in Paradise as the Apostle saith * Adam was not seduced but the woman being seduced was in preuarication 1. Tim. 2. Adam therfore sinned by industrie or of set purpose but Eue by ignorance And he that is deceiued sinneth by ignorance but he that consenteth by humane frailtie or weakenes Peter sinned when he denied Christ for feare of a maid It is worse to sinne throuh humane weakenes then through ignorance And a great deale worse then either of these to sinne by industrie or of set purpose He likewise that sinneth publickly offendeth more greiuously then he that sinneth secretly He committeth a double sinne that sinneth in publicke for that he both sinneth and sheweth others how to doe the like It is a certaine part of iustice for a man to acknowledge his sinne and to be inwardly ashamed of the same It is better and more laudable to abstaine from committing euill for the loue of God then for feare of hell It is better likewise not to sinne then to amend the same Euerie one that sinneth is proud for by doing things prohibited he contemneth the commaundements of God Heare therefore most deare sister what I say heare what I admonish by one euill many good things perish Keepe your soule from sinne He that offendeth in one thing is made guiltie of all Iam. 2. By one sinne many good workes are lost Incline not your heart to that where in your bodie is delighted Permit not your soule to be in the power of your flesh neither consent to carnal delights Venerable sister * if you liue according to the flesh you shall die Rom. 8. Wherefore cleanse your conscience from all sinne let your mind be pure let your bodie be likewise purged from all miquitie and free from all impuritie Let no spot of sinne remaine in your heart The bodie cannot be defiled vnlesse the mind be first corrupted Iâ— the soule fall the bodie is immediatly bent to euill The soule goeth before the flesh The soule marcheth fore moâ—â— in the committing of euerie fault the bodie can doe nothing but what the foule will haue it Cleanse therefore your heart from vice and your flesh will not doe amisse A question Louing brother I pray you tell me whether the soule oâ— a sinner be black and deformed or the soule of a iust man faire and well fauoured The Answere Deare sister in Christ there are three things in this world more black and deformed then any thing that can be imagined to wit the soule of a sinner perseuering in sinne which is more black then any crow or rauen the diuells which snatch her away at the day of her departure and hell into which shee is cast there is nothing more foule black or deformed in this world then these three recited Againe there are three things then which there are none better to with the soule of a iust man perseuering in good workes which is beautifull as the sunne the holy Angells which receiue her on the day of her death and paradise in which shee is placed among all creatures there are none more beautifull or better then these The holy Angells do present the soule of a â—ust man before God saying Behold him ô Lord whome tâ—ou hast chosen and taken he shall alwayeâ— dwell in thy courtes Moâ—t amiable sister in Christ if you cleanse your conscience from all sinne and perseuere in Gods seruice as you haue promised at your entrance in to religion you shall without all doubt reioyce in the heauenly bride-chamber with Christ Iesus your bridegroome Amen Of the confession of sinnes and penance CHAPT XXVII THen a maÌ„ beginneth to be iust when he beginneth to accuse himselfe of his sinnes Wherevpon it is written * The iust is first accuser of himselfe Pr. 18. Howbeit
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
eate the labours of thy hands blessed art thou and it shall be well with thee Psa 127. If at any time you cease from reading you ought to worke that you may be neuer idle because idlenes is the enemie of the soule The diuel quickly deceiueth him whome he findeth idle the diuel daily entreth into the monasterie and if he find any one idle he accuseth him without delay O spouse of Christ haue a care least wheÌ„ the diuel entreth into the cloister aÌ„d searcheth into the actioÌ„â— of euerie sister he find not some thing whereof to accuse you in particular For this cause I admonish you my most deare sister in Christ that for the loue of Christ Iesus your beloued bridegroome you be not idle at any time I entreat you that you will declare the loue which you beare to Christ to your companions not onely by your wordes but also by your acctions Wherevpon the bridegroome to wit Christ doth entreat his spouse that is a deuout soule in the Canticles saying * Put me as a seale vpoÌ„ thy heart as a seale vpon thy arme Cant. 8. In our heart are cogitations in our armes actions The beloued therefore is put as a seale vpon the heart and vpon the arme of his spouse because it appeareth both by the will and action how much he is beloued of a deuout soule for that the loue of God is neuer idle For if it be loue it worketh great matters but if it worketh not it is no loue I entre at you therefore venerable virgin that you loue God with a sincere affection and for the loue of him be alwayes doing some thing If you loue God truly you will neuer be idle if you loue God as you ought you will abhorre idlenes for his sake if you loue God vnfainedly idlenes will seeme teadious vnto you He that loueth God with his whole will doth for the loue of him loath to be idle The kingdome of God will not be giuen to the followers of idlenes but to such as are diligent in our Lords seruice The kingdome of God will not be giuen to such as gad or wander vp and downe but to such as labour for the loue of God according to their vocation They that are slow and tepid in doing good shall haue no place in the kingdome of God Lasciuiousnes doth soone deceiue such as are addicted to idlenes lasciuiousnes doth soone deceiue him that doth gad vp and downe lasciuiousnes doth enflame him worst of all that it findeth idle Lust yeeldeth to labour giueth back to trauaile retireth from such as refuse to be idle A man by labour oftentimes vanquisheth lust because the bodie being wearied with labour doth not delight in lewdnes Wherefore amâ—able sister in Christ beware of idlenes Do not loue to be idle but tire your bodie with trauaile Be alwayes doing some thing that is good seeke some profitable worke in which the intention of your mind may be busied Let God at all times be the scope or end of your actions and intentions Amen Of the psalmes and hymnes CHAPT LII MOst deare sister when you sing the Psalmes and hymnes in the sight of God consider that in your mind which you sing with your voyce Let your mind agree with your voyce let it sing in tune with your tongue in the quire do not thinke one thing and sing an other If your mind sing one thing and your voyce an other you loose the fruict of your labour If your bodie stand in the Church and your mind wander abroad then doubtles you will loose your reward Wherevpon it is said by the Prophet Isay * This people honoureth me with their lippes but their heart is farre from me For as the Apostle saith I will pray in the spirit I will pray also in the vnderstanâ—â—ng I will sing in the spirit I will sing also in the vnderstanding 1. Cor. 14. It is therefore good to praise God at all times with the vnd rstanding It is also good to glorifie God with the sound of the voyce with hymnes and Psalmes and spiritual songs Like as we are ayded by prayers so we are recreated by singing the psalmes The singing of spiritual sonnetts doth comfort heauie hearts The singing in the Church doth reioyce mens minds it delighteth such as are discontent causeth such as are carelesse to become diligent enuiteth sinners to weepe and lament for albeit the hearts of worldly men are neuer so much void of remorce yet assoone as they heare â—he sweetnes of the psalmes they are conuerted to the loue of goodnes There are iueâ—se who through the sweetnes of the psalmes are moued to compunction and sorrow for their sinnes Pâ—â—yer onely in this life is powred forth for the forgâ—uenes of sinnes but the singing of the psalme doth signifie the perpâ—tual praise of God in eternal happines as it is written * Blessed are they that dwell in thy house ô Lord for euer and euer they shall praise thee Psal 83. Whosoeuer doth faithfully and attentiuely sing the psalmes doth in a manner become consederate with the holy Angells How so what is the reason Because man according to his measure praiseth him heere on earth whome the Angells without intermission do adore and glorifie in heauen The singing of the psalmes at some times stirreth vs vp to teares and compunction at other times it enuiteth vs to prayer and deuotion The Psalmes make the night vigills to become pleasant vnto vs enuiting vs to praise God in this wise * Reioâ—ce ye iust in our Lord praysing bâ—commeth the righteous Psal 32. The Psalmes denounce vnto vs the firâ—â— howeâ— of the day with exultation of light by saying * O God saue me in thy name and in thy strength iudge me Psal 53. The psalmes do consecrate vnto vs the third hower of the day when they say * And let thy mercie come vpon me ô Lord thy saluation according to thy worde Psal 118. The psalmes do make vs glad at the sixt hower in the breaking of bread The psalmes do breake our fast at the ninth hower of the day and satiat our heartâ— with spiritual sweetnes and suauitie The psalmes do commend vs to God at the hower of vespers or euensong by saying in this wise Let my prayer be directed as incense in thy sight the eleuation of my handes as euen ng sacrifice Psal 140. The psalmes do admonish vs to blesse our Lord at Complyne saying * Loe now bâ—esse our Lord all ye the seruants of our Lord. Psal 133. My beloued sister in Christ I would haue you to be alwayes mind full that God is much delighted with the musique of a sacred soule By affection loue and deuotion of heart sing psalmes hymnes and spiritual canticles to God Wherevpon the bridegroome to wit Christ doth admonish his spouse to wit the Church or a deuout soule in the Canticles saying * Shew me thy face let thy voyce sound in mine eares for thy voyce is sweet and thy face
Of such the Prophet saith * Their right hand is replenâ—shâ—d with guifts Psal 25. As if he had saied Although their workes seeme to be good yet they more reioyce in guifts then in good workes They had rather receiue presents from men then an eternal recompence from Christ their bridegeoome A religious woman that perfectly loueth Christ her Creator accepteth no more then meere necessitie doth requâ—re for that shee preferreth Christ before all other things whatsoeuer Wherevpon in the Canticles it is said to the Church * Thy cheekes are beautifull as the turtle doues Cant. 1. The Church oâ— euerie deuout soule is compared to the tuâ—tle doue for that shee perfectly loueth Christ and preferreth nothing before his loue If the turtle by any m shap chance to loose her mate shee nâ—uâ—r seâ—kâ—th any more after an other for that shee admitteth not of any loue thâ—t is adulterate or impure so a rel gâ—ous woman that perfectly loueth Christ her bridegroome admitteth not any more of any loue that is vnchaâ— or vncleaÌ„e â—hat is shee loueth not men any more out of a sinfull affection A religious woman tha loueth any man more ther Christ her beloued is not chaâ—â— buâ— corrupted because shee contemneth Christ to whome shee was betrothed A Nunne at her first entrance into relâ—gion accepteth Câ—rist for her bridegroome If afterwards shâ—e carnally loue any man more then Christ shee committeth adulterie although not â—n bodie yet at least in mind according to that which our Sauiour saith in the Gospel * Whosoeuer shall see a womaÌ„ to luâ—t after her haâ—h aâ—readie committed aduouâ—rie with her in his heart Mat. 5. so in lâ—ke sort a woman committeth aâ—uouâ—rie with a man if in â—er hâ—art shee couet him or carnally loue him Wherefore most deare sister in Chri t I aâ—monâ—sh you that aboue all things you louâ— Christ your bridegroome and desire to receiue guifts from him alone I en reat you that you will loue Christ Iesus your bridegâ—oome aboue all things and for his sakâ— refuse secular tokens Doubâ—lesse he that doâ—h affect earthly tokens doth not hope after heauenly hâ—pines Because thaâ— guift blind the eies of the wâ—se and change the wordes of the â—ust Deuâ— 16. Câ—rtaâ—neâ—y if gâ—â—fts blind the eies of the wise they will likewise blind the eies of such aâ— are religiouâ— withouâ— Gods peculiar grace and assistance If guifts as it is true blind the eies of wise men they will also dazle the eies o Gods seruants except he particularly protect them Wherevpon S. Isidorus saith The eie of the mind which the iust doth shut cannot looke aloft As if he had said in more expresse termes The eie of the mind cannot perfectly contemplate heauenly things that is shut with the duâ—t of earthly concupiscence The mind of a religious man or woman cannot be free to contemplate God if as yet the dust of earthly desires do dimme or dazle it If the mind of a religious woman be as yet delighted in earthly tokens it is a token that it doth not perfectly contemplate heauenly things If it desire to please men by receiuing or sending tokens it is a token that it doth not perfectly loue God the g uer of all good things For they are not pleasing in Gods eies that seeke to please othâ—rs in such vanities Wherevpon the Prophet Dauid doth affirme * God hath dissipated the bones of them that please men they are confounded because God hath despised them Psal 52. I desire you likewise venerable sister in Christ that with all deuotion you will listen to the Prophet Isay saying * He that shaketh his hands from all guift this man shall dwell on high the munitions of rocks shall be his highnes his eies shall see the King in his glorie Isai 33. As if he had said more plainely He that shaketh his hand from al guifts for the loue of God almightie shall dwell on high that is in heauenly felicitie and shall see the King of kings in his glorie He that refuseth vaine and superfluous guifts for the loue of God almightie shall see God in his maiestie and shall reioyce for euer with all the Saincts in his glorie Wherefore most amiable sister in Câ—â—â—â— I entreat you to follow the aduice of this holy Prophet and shake your hands from all guâ—ft if you desire to dwell on high shâ—ke your hands from all guifâ— or van tâ—e and superfluitie Againe I aduise you that you endeauour by the grace oâ— God to imitate him who said * But I in iustice shall appeare in his sight I shall be filled when thy glorie shall appeare Psa 16. Amen That a virgin ought deuoutly to performe vvhat shee hath promised to God CHAPT LXII MOst deare sister consider seriously what you haue vowed to God giue your selfe wholy vnto him according as you haue promised Accuse your selfe of your sinnes praise God for his benefiâ—s Ascribe nothing to your selfe that is good or laudable acknowledge alâ—â—o proceede from him that haâ—h gâ—uen you all Aâ—knowledge him to be merciâ—ull your selfe a sinner him to be true your selfe a lier I entreat you louing sister that you will say with the Pâ—â—phet * I will enter into thy house that is into the monasterie in holocausts that is in the spirit of contrition and compunction I will render thee my vowes Psal 65. that is I will there offer my wâ—ole selfe vnto thee on tâ—e altar of my heart which I haue consecrated vnâ—o thee It is necessarâ—e that he thaâ— denieâ—h to be saued do with all dâ—uotion render accoÌ„plish tosâ— good things whâ—ch he hath vowed to God Wâ—osoeuer doth desire to attaine to eternal beatitude must of necessitie endeauour to performe those good things which he hath promised to God Wherevpon the Prophet saith * Vow ye and render to our Lord your God Psal 75. As if he had said Vow and render your selues Because it is requisit that he that doth vow do likewise render for that by vowing he hath made himselfe a debitour Whatsoeuer therefore you haue vowed pay it and it is much better not to vow then after a vow not to performe the things promised There are also certaine vowes common to all others more particular or special Those are common vowes which we make in baptisme to wit not to offend God and to renounce the diuel and his workes and the vanities of the world But particular or special vowes are when any one doth vow to become a Monke or a Chanon or an Heremit or some suâ—h like Which if he that haâ—h vowed performe not he cannot be saued Why Because he that haâ—h promised to God to liue well if by good workes he do not perfoâ—me what he hath promised he cannot be saued Whosoeuer doth neglect to accomplish those good thingâ— which he hath promised to God will neuer be able to attaine to â—hose things which God hath promised He that will not render to God those good things which he hath promised â—im how