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
whome you might be reuenged Venerable sister the peace of God which surpasseth all vnderstanding keepe your heart and soule Amen Of concord CHAPT XLI * SIxe things there are which our Lord hateth and the seuenth his soule detesteth to wit him that soweth discordes among brethren Prou. 6. That man is accursed that soweth dissention among the seruants of God He that breaketh peace and concord doeth against God He doeth Christ an iniurie who among his seruaÌ„ts soweth enmitie Why Because Christ is our peace who hath made both one to wit Angells and men to be at concord and vnion The concord of the wicked is the contrarietie of the good As we wish that the good may haue peace so we ought to wish that the concord of the wicked may perish Concord to commit sinne is ill but concord to doe good to follow iustice to serue God is good and commendable We are gathered togither into one place for this end that in the seruice of God we may all haue one spirit and mind All that dwell in the house of God ought to haue one soule and one heart It nothing helpeth to dwell together in one house if diuersitie of wills separate vs God loueth vnitie of mind more then vnitie of place behold we are in this house many men diuerse manners diuerse hearts diuerse soules One life one intention one loue towards our Creator ought to vnite all these togither We ought therefore in this to be of one mind and one will that we may serue God and that we may loue God with our whole heart and our whole soule and our neighbour as our selues The vertue therefore of concord is necessarie and expedient But if I will doe mine owne will and this man his and that man his there will follow diuisions chiding chaffings and scoldings must needeâ— arise which are the workes of the flâ—sh and as the Apostle hath auouched * They which doe such thingâ— shall not obtaine the kingdome of God Gal. 5. Most deare sister beleeue me our fastingâ— our prayeâ—s our verie sacrificâ—s are not so pleasing to God as peace and concord And for this cause our Sauiour saith in the Gospell * Goe fiâ—â—â— to be reconciled to thy brother and then comming thou shalt offer thy guift Mat. 5. Venerable sister great is the vertue of concord in the sight of God without which our sacrifices are not acceptable to him by which our sinnes are abolished We must know tâ—at when we came to religion we vndertooke to wrestle with the diuel A question Deare brother tell me if there be any thing which the diuel dreadeth The answere Amiable sister there is nothâ—g which the diuel feareth so much as concord and charitie For if we giue away all that we haue for the loue of God the diuel feareth not this becaâ—se he haâ—h noth ng If we â—ast the diuel feareth not this because he neuer eateth If we watch the diuel feareth not this because he neuer sleepeth But if we obserue charitie and concord ô this is that which maketh the diuel affraid Why what is the reason Because we obserue that on earth which he would not obserue in heauen For this respect likewise our holy mother the Church is said to be terrible as the armie of a campe set in array because like as the enemies are affraid when they see an armie come marching towards them in battle array so the diuel is affraid when he beholdeth spiritual men armed with the harnesse of vertues to liue together in concord and vnitie He grieueth exceedingly as one vanquished and put to shame when he seeth that he cannot deuide and penetrate their squadrons by discord and dissention Wherefore we ought to liue all in the house of God as men of one heart and will that by this meanes we may ouercome the diuel The hand-maide of God that desireth to liue in peace and concord must first of all leaue the bad customeâ— which shee had learned in the world least shee be peruerse and inordinate lea t shee liue irreligiously in the cloister and so trouble or scandalize the rest of Chriâ—ts hand-maides by her bad behauiour Shee ought likewise to measure her actions her motions her speeches and her whole life that shee may be able religiously to agree with those with whome shee liueth Wherefore I admonish you deare siâ—ter that you liue charitably and humbly with all the hand-maides of God in the monasterie Venerable siâ—ter inuite such as hate you to peace and amitie recaâ—l such as are contentious to concord and charitie Let there be no speech of chiding or discontent which may hinder concord and agreement O spouse of Christ let that charitie which hath separated you from the world conioyne and vnite you to God Amen Of sufferance or forbearance CHAPT XLII MOst deare sister learne modestie of Christ learne long sufferance or forbearance Seriously consider his example and so no inâ—uries will make you sorrowfull For he suffering for vs hath left vs an example of patience Because being â—â—riken with the palmes of menâ— hands scourged with whippes besmeared with spittle fastned with nayles crowned wit thornes condemned to the death of the crosse he alwayes held his peace For when any one doth reproach you it hapneth vnto you for your sinnes when you are wronged your sinnes are the cause what aduersitie soeuer doth happen vnto you it hapneth for your offences You will endure aduersitie with greater patience if you consider the cause When therefore you are reuiled or wronged betake your selfe to prayer when any one doth curse you blesse hâ—m and speake him faire blesse him I say that curseth you For curses adde blessings asswage him that is angrie with patience dissolue his furie with faire wordes vanquish his wickednes by your meeknes his malice by your goodnes By your goodnes conquerre the malice of others By your stillnes dissipate their stubbernnes Venerable sister prepare your heart for prosperitie and aduersitie and endure the one and the other as they shall happen vnto you Be readie for all euents whether good or bad that whatsoeuer doth happeÌ„ or occurre vnto you you may sustaine it with a quiet mind Let passe opprobrious speeches making no more account of them then if they were spoken to others Take no notice of the errours of detractors Honest virgin although euerie one prouoke you although euerie one molest you although euerie one vexe you although euerie one insult ouer you although euerie one raile at you although euerie one find fault with you although euerie one scold and chide you although euerie one reproach you although euerie one wrong you although euerie one mock and scoffe at you yet do you say nothing yet do you hold your peace yet do you make as if you heard them not yet do you let all passe yet do not you replie yet do you keepe silence yet do not you answere any thing that is amisse yet do not you giue bad speeches yet do not you retort
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
you which we read in the Canticleâ— * Thou art all faire o my loue and there is not a spot in thee * Cant. 4. And againe Come from Libanus my spouse come from Libanus come thou shalt be crowned ibid. That soule is truly blessed which doth serue the celestial bridegroome Christ Iesus without spot or bleamish So you shall be blessed venerable sister if you serue your celestial bridegroome Christ Iesus after the same manner Endeauour therefore to please Christ not by gay garments but by good manners not by outward beautie of the bodie but by inward of the mind Endeauour to please him not by your face but by your affection Let your garments and other attire be neither ouer good nor ouer thread bare but let your clothing be answearable to your calling For so S. Augustine writeth oâ— himselfe I confesse that I am ashamed to weare ouer good garments And againe It doth not beseeme this profession it doth not beseeme this my preaching it doth not beseeme these members it doth not beseeme these gray hayres Honest virgin let the clothes which you weare be cleane yet not for beautie but for the necessitie of your bodie least whiles your weare ouer fine apparaile you fall into filthiÌ„es of soule because by how â—uch the more the body is externally for vaine glorie decked and adorned by so much the more the soule becommeth internally filth y deformed Therefore louing sister in Christ shew your profession by your cloathing and going In your gate or going be simple and plaine Let no vnseemelines lasciuiousnes wantonnes pride or lightnâ—s appeare in your pace For the mind is seene in the gesture of the bodie the gesture of the bodie is the table or index of the mind The bodies gestures doth bewray the mind most deare sister Let no token of leuitie therefore appeare in your gesture let not your gesture offend the eies of an other Be not as a gay fight to gaze vpon giue not others any iust occasion to speake amisse either of your carriage or clothing Beloued sister cleanse your conscience from all malice that it may happily be said vnto you by your bridegroome Christ Iesus * Behold thou art faire o my loue behold thou art faire thine eies are as of doues Cant. 1 Thou art faire in respect of thy corporal perfection and the cleannes of thy cogitation Behold thou art faire hauing a cleane and simple intention because whatsoeuer thou doest thou doest not that thou maiest be seene of men but that thou maiest please God alone Thine eies are as of doues for that thou dost keepe thy selfe free from all dissimulation fiction and malice This I haue said my most louing sister in Christ to the end you should rather reioyce inwardly in your soule at your vertue and religious perâ—ection then outwardly in your bodie at your gay clothing For as S. Gregorie saieth No man coueteth gay clothing but for vaine glorie to wit that he may be either praised thereby or appeare more honourable then others No man desireth to be clothed in rich garments but when he may be seene by others It is euident then that he seeketh gay clothing for vaine glorie Venerable sister by this we may know that we loue the world if we loue to be well apparailed He that loueth not the world careth not how he is clothed When a man reioyceth at his corporall beautie or feature his mind departeth from the loue of his Creator By how much the more we reioyce at the comlines of our bodie by so much the more we are separated from the loue of God almightie By how much the more we take content in things earthly and temporal by so much the lesse we desire those that are heauenly and eternal Verily a religious woeman deserueth to be reprehended if shee loue to be trimmely attired The spouse of Christ is not without blame if shee affect fine clothing The handmaid of Christ that hath perfectly forsaken the world desireth to be poorely apparailed The hand maid of Christ that desireth fine array hath not as yet despised the world perfectly A black garment doth insinuat humilitie of mind a poore weede doth testifie contempt of the world A black veile doth demonstrat the cleannes and puritie of the conscience a black veile is a signe of chastitie and holinesse Now therefore most reuerend sister I admonish you that you be such in deede as you are in weede I desire you that you will adorne the habit of our holy order by your good behauiour Your habit is holy let your heart be holy as your garments are holy so let your woorkes be holy and as your veile is hallowed so let euerie thing that you take in hand Be not one thing within and an other without Be not one thing in priuate and an other in publick as you desire to be esteemed so be indeede as you are in face so be in fact as you are in countenance so be in your actions Amen Of compunction of hear CHAP. X. COmpunction of heart is humilitie of mind proceeding from the remembrance of sinne and the feare of iudgement That compunction is perfect which doth repell from it selfe all delight of carnal things and fixeth the intention of the mind in the contemplation of God with all care and diligence We finde compunction to be two-fold The one by which the soule of euerie seruant of God is afflicted for the loue of God that is wheÌ„ shee calleth to mind the euills which shee hath committed The other when shee is sorrowfull and sadde through the desire of eternal beatitude The mind of a iust man is moued to compunction by fower meanes to wit through the memorie of her sinnes through the remembrance of the future paines through the consideration of this present pilgrimage and lastly through the desire of the happines of heauen to wit that shee may speedily attaine vnto the same Euerie sinner knoweth that he is then visited of our Lord wâ—en he is moued to compunction of heart For Peter then weptt when Câ—rist beheld him as it is written * And our Lord turning looked on Peter who immediatly going forth a doores wepot bitterly Luc. 22. Wherevpon the Psalmist likewise saieth * The lightnings shined to the whole world the earth was moued and troubled Psal 67. Then the earth trembleth when a sinner is moued to teares Wherefore I admonish you most deare sister that in your prayers you call your sinnes to remembrance with teares because his prayers are not cleane that is void of compunction of heart or contrition My most louing sister in Christ heare the examples of Saincts who by compunction and teares haue obtained forgiuenes of their sinnes Anna the mother of Samuel by compunction and teares deserued to haue a sonne and besides obtained of God the guift of prophecie 1. King 1. Dauid by compunction and teares obtained pardon of the murther and adulterie which he had committed For so he heard by the Prophet
priuate may be amended in publique They that openly offend ought openly to be rebuked that whiles they are healed by open reprehension they likewise may be corrected that did amisse by imitating them that whiles one is corrected the rest may be amended It is better that for the saluation of many one be condemned then â—hat by the licentious behauiour of one many be in hazard S. Gregorie likewise saith There are many that listen when they are blamed but yet disdaine to returne to amendment Let euerie one heare of the kingdome of heauen what he affecteth let him heare of hell what he feareth that if loue do not enuite him to vertue feare at least may reuoke him therevnto S. Isidorus also saith Iust men take their reprehension in good part when they are rebuked for their faultes Most deare sister discipline is a maiâ—â—resse not be despised and therefore we ought to loue our superiours and to listen to their wordes with all meeknes for that by their reprehensions and chastisements they take away from vs our owne wills and out worldly desires Wherevpon the Church or euerie faithfull soule saith of Prelates or superiours in the Canticles * The keepers that goe about the citie found me they strooke me and wounded we the keepers of the walls tooke away my cloke Cant. 5. By the keepers of the citie we vnderstand Prelates who keepe the state of the holy Church who likewise find a faithfull soule and strike the same by their preachings exhortations and threatnings and wound her with the loue of Christs charitie neither doth this suffice them but they also take away her cloke from her that is all temporal subâ—â—ance and earthly delectation that so they may send her being free from worldly riches and sinne to the kingdome of heauen Wherefore deate sister in Christ it is verie fitting that we loue our Prelates as our parents to the end that we may willingly receiue from them the discipline of our saluation according to the counsel of King Dauid saying * Apprehend discipline least sometime our Lord be wrath and you perish out of the iust way Psal 2. If therefore we will not perish out of the iust way of saluation it is expedient that we embrace discipline If he that receiuet not discipline shall perish out of the iust way doubtlesse he shall be confirmed in the iust way that receiueth discipline Now therefore venerable sister I admonish you that you willingly accept discipline that you may be freed from the anger of God almightie and confirmed in the iuâ—t way Giue him many thanks that shall chastise you render him thanks that shall rebuke you If your Abbesse or Prioresse shall reprehend you for your good be not greiued when your Abbesse or Prioresse shall shew you the way of saluation listen willingly to their doctrine when any one doth seeke to aduance you in the spiritual course which you haue vndertaken behaue not your selfe rebellious towards him Loue them that shall reprehend you for your offences loue them that shall chastise you for your negligences Do nor reuile them that rebuke you neither render euill for good Answere not churlishly when they giue you good instructions neither render them crosse wordes for their courteous admonitions And why so * Because he that loueth discipline loueth wisdome Pro. 12. And therefore if you will loue discipline you will become wise You will become prudent if you will patiently endure chiding you will become patient if you will humbly endure correction Honest virgin for this cause we are chastised of our Lord and of our Superiours in this life that with this world we be not damned It is farre better for vs to be corrected in this life by our Superiours for our negligences then to be damned in the life to come It is better for vs to be chastised now by our Superiours for the transgressions and faults which we haue committed then to be punished in the next world My most louing sister in Christ it is better for you to be scourged by the hand of your Abbesse then to endure eternal sorrow and anguâ—sh It is better for you to be whipped in this life by the hand of your Abbesse or Prioresse then heereafter to endure those torments that are endlesse It is better for you to be chastised by the hand of your Abbesse then to sustaine those torments which shall neuer cease It is better for you to endure whipping in this world from he hand of your Abbesse or other Superiour then to endure those infernal torments which shall last for euer It is better for you to be temporally scourged with twigges by the hand of your Abbesse or Prioresse then to be eternally scortched in those hellish flames FroÌ„ which he vouchsafe to deliuer you who with his pretious blood hath redeemed you Amen Of obedience CHAPT XIX MOst deare sister heare the wordes of the Apostle S. Paul * Let euerie soule be subiect to the higher powers for there is no power but of God And those that are of God are ordained Therefore he that resisteth â—he power resisteth the ordinance of God Ro. 13. Wherefore we ought not to contemne the powers whither they be ecclesiastical or ciuill because all are ordained of God And therefore when we contradict our Superiours by disobedience we doe God wrong When by pride and disobedience we are rebellious to our Prelats we doe against Gods precepts When we behaue our selues towards them stubbornly and disobediently we contemne God almightie who saieth * He that heareth you heareth me that is to say he that is obedient to you is obedient to me and he that despiseth you despiseth me Wherefore my moâ—t deate sister in Christ he that despiseth his Prelate despiseth God and he that honoureth his Prelate honoureth God and he that is obedient to his Prelate is obedient to God This vertue of obedience the Prophet Samuel praiseth saying * Better is ohedience then victimes and to harken rather then to offer the fatte of rammeâ— Because it is as it were the sinne of enchantment to resist and as it were the wickednes of idolatrie to refuse to obey King 15. Marie the sister oâ— Aaron through pride disobedience murmured against Moyses her brother and forth with shee became a leaper Num. 12. Marie which murmured aganist Moyses her brother that is against her Prelate or superiour signifieth the soule of euerie man which through disobedience and rebellion murmureth against her Prelate to whome shee will not obey nor receiue the precepts of saluation And for that shee will not admit the precepts of her Prelate by humbly obeying him shee is stroken and defiled with the leaprosie of sinne * Likewise Core Dathan and Abiron who through pride â—â—ubbornes and disobedience murmured against Moyses and Aaron were presently punished for their presumption as it is written in the Psalme * The earth was opened and swallowed Dathan and ouerwhelmed the congregation of Abiron Psal 105. And againe * A fire
now how to beare the burden of his corruptible flesh though not without griefe and anguish and to wish with his whole desires to be present amidist the melodious quires of Angells to couet to be admitted into the companie of those heauenly citizens and to reioyce in the sight of Goâ— through the guift of immortal happines Venerable sister you haue heard the actiue life you haue likewise heard the contemplatiue life described vnto you now therefore I entreat that with Marie Magdalen you choose the better paâ— to wit the coÌ„templatiue life The actiue life is good but the contemplatiue iâ— much better He that behaueth himselfe well first in the actiue life is therebâ— made more fit to ascend to the contemplatiue Whosoeuer affecteth worldly glorie carnal pleasures or any other earthly delectation is thereby made vnfit for contemplation Iacob may serue for an example vnto you of the actiue and contemplatiue life who when he loued Rachel that signifieth the contemplatiue life had Lia giuen him to be his wife which signifieth the actiue life The actiue life doth serue God in the laboures of this world by harbouring feeding and clothing visiting conforting and burying such as are poore and needie and by she wing towardes them the other workes of mercie And yet not withstanding Lia is fruitfull in childreÌ„ because many are addicted to action few to contemplation Howbeit Rachel by interpretation signifieth a sheepe or one seeing the beginning because contemplatiue men are simple and innocent like sheepe and void of all wordly perturbation that adhearing onely to diuine contemplation they may see him who saith of himselfe * I am the beginning who also do speake vnto you Io. 8. Rachel hath two children for that there are two sortes of contemplatiue men For some liue in common in monasteries others are addicted to solitarines and liue requestred from all others The contemplatiue life is more blessed and perfect then the actiue Like as the Eagle doth fixe her eies vpon the beames of the sunne neither doth shee at any time looke aside sauing onely when shee desireth to refresh her bodie with food so likewise holy men do returne from contemplation to the actiue life now and then considering those high things so to be profitable that notwithstanding these humble things in respect of our pouertie are likewise needfull Wherevpon the bridegroome to wit Christ doth exhort his spouse to wit a deuout soule giuen to contemplation in the Caâ—ticles saying * Arise make haste my loue my doue beautifull one and come Cant. 2. As if he had said more plainely Arise make haste my loue by faith and charitie my doue by innocencie and simplicitie my beautifull one by vertue and chastitie Arise from that your most sweet bed that is from the contented rest of contemplation in which you desire to please me alone in psalmes hymnes prayers and spiritual Canticles of deuotion Make haste therefore and come that is come forth for the profit of your neighbour that you may likewise cause them to become your imitators by the office of preaching and vertuous examples and conduct them to the saluation of their soules The vision of the liuing creatures mentioned in Ezechiel chapt 1. which went and returned not pertaineth to the perseuerance of the actiue life And againe the liuing creatures which went and returned after the similitude of glistering lightning do pertaine to the measure of contemplation in which whiles euerie one doth bend his affection being beaten back through his owne fraile condition he forthwith returneth downe againe And againe the eie sight of his mind being renewed he ascendeth againe to those things from whence he had descended which in the actiue life cannot be done from which if any one descend for neuer so smal a space he is forthwith enueloped in the filth of vice The mind is often eleuated from the earth to heauen and being oppressed through the burden of humane corruption it descendeth downe from heauen to the earth againe God visiteth many worldly men and by his grace eleuateth them to the height of contemplation God likewise by his iust and secret iudgements forsaketh many contemplatiue men being fallen downe to delight in earthly actions Like as he that lieth buried in a sepulcher doth cease from all earthly care so a contemplatiue man doth cease from all worldly worke or businesse whatsoeuer And euen as men ascending from the actiue life are as it were interred in the tranquillitie of contemplation so those that ascend from a secular life to the actiue a rereceiued and as it were buried in the same And consequently as the actiue life is the sepulcher of a secular life so a contemplatiue life is the monument of the actiue life Holy men like as now and then they goe forth from the secrecie of contemplation to vertuous action so they returne againe from the actiue life to the closet of inward contemplation that they may praise God inwardly where they haue receiued that which outwardly they doe to his glorie Like as God will that now and then contemplatiue men goe forth to the actiue life that they may doe good to others so now and then his will is that no man disturbe them but that they repose in the secrecie of most sweet contemplation which the bridegâ—oome doth well insinuat in the Canticles when he adiureth the daughters of Ierusalem not to awaken his spouse saying * I adiure you ô daughters of Ierusalem by the â—oes and the harts of the fields that you raise not nor make the beloued to awake vntill her selfe will Cant. 2. That is to say Do ye not raise nor awaken a soule that is addicted to diuine contemplation that is busied in diuine prayer and reading neither do you disquiet her with external businesses vntill shee will her selfe that is vntill the time of contemplation being accomplished and corporal weaknâ—s or sicknes councelling her thereunto shee her selfe desire to be raised vp from the sleepe of internal rest and inward sweetnes Howbeit aslong as we liue in this world no man can perfectly contemplate God Wherevpon S. Iohn saith in the Apocalyps * There was made silence in heauen as it were halfe an hower Apoc. 8. For the soule of a iust man is truly termed heauen like as our Lord saith by the Prophet * Heauen is my seat Isai 66. When therefore the rest of a contemplatiue life is made in the mind there is made sileÌ„ce in heauen that is in the soule of man for that the noyse of earthly things and businesses doth cease in the cogitation Wherevpon in the same Canticles the spouse saith of her selfe * I sleepe and my heart watcheth Cant. 5. as if a deuour mind should speake more plainely saying Whiles I outwardly sleepe from worldly tumults and cares I inwardly meditate vpon heauenly and spiritual affaires The arke of Noe likewise which is said to haue had a double loft or vaute doth signifie actiue and contemplatiue men whereof the actiue
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
to paint their faces that â—hey may appeare beautifull in the sight of men O what an vnseemely and absurd thing is it thaâ— Nunnes and religious woemen should doe that which whoâ—es and secular woemen doe in the world Wherefore honeâ—t siâ—ter heare wâ—at I say mark what I admonish you Neuer deck vp your countenance that you may pâ—ease men buâ— adorne the face of your conscience with vertues within thaâ— you may be able to please Christ Iesus your celestial bridegroome God iâ— not delighted in the beautie of the bodie but in the beautie of the mind he is not delighted in the composition of the countenance but in composed manners â—e is not delighted in the corporal composition but in a holy and spiritual conuersation When a deuout soule is adorned with good manners for the loue of Christ within then it becommeth faire anâ— pleasing vnto him which the bridegroome doth insinuat vâ—rie well in the Cantiâ—le where he speaketh to the spouse saying * How beautiâ—ull art thou anâ— how comely my deareâ—t in delightes Cant. 7. As â—f he should say How beautifull art thou my dearest that is thou art beau ifull by liuing iustly vertuously and â—el giously and thou art my deareâ—t by louing me aboue all things Thou art therefore faire and beautifull for that thou dost conuerse in good workes by liuing well and in this respect thou art my dearest for that thou dost loue me perfectly because thou dost not loue any other friend more then me Thou art not onely my friend but also my deare â— because thou dost more desire to please me by good workeâ— internally then externally to please men by the beautie of thy bodie For this cause thou art not onely my friend but my deare in delightes A holy and deuout soule is said to be most deare in delightes that is in the delightes of the holy scriptures because he doth neuer attaine to the loue and familiaritie of Christ in any perfect manner that contemneth to abound in the deligh es of the holy scrip ure He alone will be able to attaine to the loue of Christ Iesu who recreateth himselfe in the delighâ—es of the holy scriptures such a one both loueth Chr st and is beloued of Christ But he that more desireth to please men by the beautie of his countenance then Christ by his good workes and actions doth neither loue Christ nor â—s beloued of Chriâ—t Wherefore I admonâ—sh you most deare sister that you loue Christ aboue all things because God the father hath chosen you in him before all ages I entreat you likewise that you couet to pâ—ease him alone and that you will not accept of that temporal or transitorie praise that is offered you by men Amen That a Virgin out not to laugh immoderatly CHAPT LXV MOst deare sister listen to the woâ—â—e of that mo t wise Salomon * Lâ—ugâ—â—er I haue reputed errour and to ioy 〈◊〉 haue said Why art thou deceâ—â—â— in vaine Eccles. 2. We term 〈◊〉 an errour when we ought to doâ— onâ— thing and doe an other Then there â— e an errouâ—â—s committed when he 〈◊〉 â—ugâ—â— to veepâ— doâ—h laugh and and â—ee eaâ— Laughter for this cause is called 〈◊〉 erroâ—r for that during the timâ— that any one doth laugh he forgetteth the day of his death He is truly deceiued in vaine that taketh content in temporal delectation They are truly deceiued that reioyce at the prosperitie of th s world because if they would call the day of tâ—eir deaâ—h to remembr nce they would ra her lament â—heir sinnes then laugâ— at fond and vaine things Those that laugh at friuolous and thâ— vaine things if they did remember thâ— calamiti s â—hat are lâ—ke to all vpon â—â—m would not laugh but mouâ—ne Wherevpon Salomo alâ—o 〈◊〉 Laughter shâ—ll bâ— m nglâ—d with sorrow and mouâ—ning occupiet the later en s of ioy Prou. 14. Our Lord likewise saith in the Goâ—pel * Blessed are they that mouâ—nâ— â—oâ— t ey shall be conâ—oâ—ted Maâ— 5. He saith noâ— Blessed are they that laugh but Blessed are th y that mouâ—ne because tâ—ey indeed are blessed that mourne for their sinnes not they that laugh at vaine tâ—ings Tâ—ey that mournâ— according to God are blessed because they shall be conforted Moreouer the Apostle S. Iames doth blame such as laugh at vaine thing sayiâ—g * Your laughter shall be turned in to lamentation and ioy into mourning Iam. 4. A foole in laughâ—er exalteth his voyce but a wise man will scarce laugh secretly Eccli 21. Wherefore deare siâ—ter eschew laughter as an errour and change temporal mirth into mourning Why Certainely to thâ—s end that by lamenting uring this your pâ—lgrimage you may become blessed I meane that at the hower of your death you may be found blessed if you bewayle your offenses in this world Acknowledge your selâ—e to be a pâ—lgrime or stranger in the world because heere is not your countrie but in heauen you haue not heere a permanent citie because God haâ—h promised you a celestial Hiâ—ruâ—alem in that eteâ—nal beatituâ—e to which the Prophet Dauid did desire to attaine when he said * I reioyced in those thing which were said to me we shall gâ—â— inâ—o the howse of our Lord Psal 121. The likâ— desire had tâ—at seâ—uant of Chri whâ—ch said * I desire to be dissoâ—ued and to be with Christ Philâ—p 1. He also couered to attaine to heauâ—n who lamented his ouerlong abode in thiâ— world in this manner * Woe â—s â—one tâ—at my seiouâ—ning is prolonged I haue dwelt with tâ—e iâ—habitants of Cedaâ— Ps 119. When â—e said this he did not laugh at worldly vanities buâ— raâ—her lâ—mented the tediousnes of this his earthly pilgrimage Therefore honest Virginâ— let your ioy be alwayes in heauen Let the mirth of your heart be alwayes accompanied with modestie anâ— stillne according as the Apostle doth admonâ—sh vs * Reioyce saâ—th he in our Lord aâ—wayes againe I say reioyce Philip. 4. Anâ— in an other place The fruit oâ— the spirit is charitie ioy peace c. Galat. 5. Such a ioy doth not trouble the mind through immederatnes of laughter but doth eleuate the soule thâ—â—ugh a â—esire oâ— attaining to that heauenly countrie whâ—râ— shâ—e may heare that ioyfull wellcome pronounced vnto her * Enter into the ioy of thy Lord. Mat. 25. The face of a man is the looking glasse of his heart By laughter a man may easily know the heart of a râ—ligâ—ous woman Laughter and vnprofiâ—able iesting do â—â—nouâ—ce the vaine conscience of a Nâ—â—â—â—e laughter and vnseemely iesting do often-times mâ—ke knowne the heart of a religious woman For if shee had a chaâ—â— heart shee would neuer laugh in that immodest soâ—â— Iâ— her mind were not iâ— pure shee would not laugh after that lasciuâ—ous manner For so our Lord saith * Out of the abounâ—anâ—e of the heart the mouth speaketh Mat. 12. The laughâ—er therefore and lightnes of a Virginâ— countenance proceedeth from the abounâ—ance of her most vaine conâ—â—ience If