for the good woâ—kes which we haue done This life is short and fraile Wherevpon S. Isidoâ—us saith He that considereth the length of this present life not accoâ—â—ing to the space but according to the enâ— thereoâ— doth profitably ponder by thâ—s meanes how short anâ—â—â—serable it â—s Wherefore my beloued sister in Chriâ—â— iâ— you seâ—ke true life tâ—nâ—â— towaâ—â—s tâ—aâ— lifâ— which is true â—or which you are a Christâ—an that is towards life euâ—rlaâ—â—ing That liâ—e is vital th s moâ—tal And â—â—eâ—â—fore you ought to die to the world in fâ—â—sh â—eaâ—â— you die in soule to Câ—â—iâ—â— Tâ—â—n euâ—â—â—e one is thoughâ— to â—u when â—yâ— g aâ—â—oâ—â—â—ng to 〈◊〉 world iâ—â—ueâ—h onâ—ly in Goâ— in whome 〈◊〉 haâ—h promâ—â—â—â— to lâ—ue The delay of this 〈◊〉 to a iust man seeme â—â—â—â—ksome aâ—â—â—ediouâ— for that he â—â—â—aâ—neâ—h nâ—â— to hâ—s desired counâ—ie so soone as he couâ—â— wish The time of our departure ouâ— of this life iâ— vncertaine and vnknowne to manâ— anâ— ofâ—â—ntimes when a man thinketh leâ—st of death he dieth on a soâ—aine Wherefore let euerie one hastâ—n to amend whatsoeuer he hat done amisse least he die in â—is iniquities aÌ„d so his â—ire and lewdnes enâ—â— a once Those whome the diuel prouoketh to vâ—ce while thâ—y are liuing he endeauoureth to draw wheÌ„â—â—ey â—y to torments on a â—o â—aiâ—â— Although a man in th s â—â—e be uâ—t anâ— perâ—ect yet at the howâ—r oâ— his â—â—partuâ—e he feareth least he be worâ—hy of pâ—n shment A quiet callâ—ng doth commend the end or iuâ—t men that by thi we may vnder and that the hâ—ly Angellâ— are pâ—â—sâ—nt to assi them foâ—â—hâ—â—â—hey depart th s life without any g ieuous vexation or tâ—oubl of minâ— Câ—â—â—â—â— Iâ—â—us the sonne of God receiuâ— h h s ◠〈…〉 departing out oâ— this life wi gâ—â—aâ— honour in eternal beatitude Wâ—â—râ—vpon â—he â—pouse saith in tâ—e Canticles * My beloued is gone downe into his garden to the bed of aromatical spices Cant. 6. He is said to goe downe for that visiting his Church he commeth to those with greater grace whome he knoweth to breath forth the sweet smell of a good fame to their neighboures by their pious workes and vertuous examples He is fed in gardeÌ„s when he is delighted in vertues of deuout soules He gathereth lilies when he cutteth downe his elect from this life that lasteth but a moment and maketh them to passe to the ioyes of that other life which shall neuer haue end Of such it is said * Pretious in the sight of our Lord is the death of his Saincts Psal 15. The webbe of a peece of cloth is â—orne out by threads and the life â— man is by each day wasted and deyed At the hower of death the soules of the elect are exceedingly affrighted being vncertaine whether they shall passe to a reward or to punishment Howbeit some of the elect are purged at the end of their liues from their venial sinnes Others againe at the hower of their death become merrie and reioyce through the contemplation of eternal happines Almightie God would haue the day of our death to be vnknowne vnto vs for this respect that we being ignorant of it might alwayes thinke it to be neere at hand and might be by so much the more carefull to doe good by how much the more vncertaine we are when we shall be called out of this world The diuellâ— at the hower of death seize vpon the soules of wicked men that they may be tormentors in paine that were persuaders in sinne Then those wicked spirits enquire after their woâ—kâ—s when the soule departeth out of the bodie and then they repeat the villanies which they haue persuaded that they may draw the soule with them to eternal punishment Tâ—e wicked man after death is led to be tormented in hell fire but the â—ust man after labour doth rest secure Like as bâ—atâ—uâ—â— afâ—er death doth make the elect to become ioyfull and glaâ— so wâ— ought to beleeue that an vnquâ—nâ—heable fire doth tormenâ— the wicked My beloued sister in C rist I haue tolâ— you th s for this câ—uâ—â— â—at you may know that it is 〈…〉 we continually â—espâ—â—◠〈…〉 haue the day of ou◠〈…〉 mbâ—aâ—â—◠〈◊〉 are 〈…〉 S. Iâ—mes the â—pâ—â—â—le saiâ— * What â—s 〈…〉 bu◠〈◊〉 vapour â—ppâ—aâ—â—g for 〈◊〉 little 〈…〉 4. Sâ—loâ—on 〈◊〉 saith * Boaâ—â—â—ot for tomorrow bâ—â—ng â—gnorant what the day to come may bring forth Prou. 27. Wherefore venerable sister you ought to liue warily and to consider the enâ— of your life daily that you may be able to despise the alluâ—emeÌ„â— of his world and attaine to eternal beatituâ—e * In all you workes remember your laâ—â—r end and you will noâ— sinne o◠〈◊〉 Eccli 7. for if you alwayes consider them you wâ—ll not offenâ— at all oâ— verâ—e â—eâ—dome For tâ—is cause deaâ—e sister I admonish yâ—u that you â—â—ke no â—elight in the things of th s world which are vaine anâ— transitorie for that without all doubt yâ—u are to the. Place not your hope in â—h ngs tempo al beâ—â—uâ—e â—o auo â— deaâ—h s a th ng impossible Why doth the in seâ—aâ— le nâ—sh â—â—oâ—ce in earthly thâ—ngs wh ch is pâ—â—pareâ— to be meate for wormâ—s Most 〈…〉 I haue said this for this reason that you neuer forget the state of your condition Remember that you are duâ—â— and into dust you shall re urne for so our Lord said to the first man Adam Gen. 3. Call likewise to remembrance what Iob saith of â—imselfe * As rottennes I am to be consumed and aâ— a garment that is eaten of the moth Iob 13. Set the memorie of death before you as a mirrour set before you the day of your departure Let the day of your death be continually in your remembrance and let the consideraâ—ion thereof keepe you from doing amisse Amen Of death CHAPT LXIX VEnerable sister listen I pray you to the words of a certaine wise man * O death how bitter is thy memorie to a man that hath peace in his riches Eccli 41. And againe * O death thy iudgement is good to a needie man and him that is diminished in strength and faileth in age ibidem Like vnto this is that which S. Isidorus saith O death how sweet art thou to such as are wretched how sweet art hou to such as liue in miserie and affliction how delightfull art thou to such as lament and mourne Death addeth an end to all the miseries of this life Death addeth an end to all earthly miseries it cutteth off all worldly calamities Death yeeldeth and end to the tribulations of this world but alas death commeth slowly when he is most desired Wherefore moâ—t deare sister it is better to die well theÌ„â—o liue ill it is better not to be then to be in miserie A question Deare broâ—her I entreat you to tell me whether we ought to bewayle such as are dead or lament for our frienâ—s that are departed The answere Louing sister To this which you ask S.
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
reproaches or replie any thiâ—g which may turne to the others disgrace Do you obserue the peace of silence for by so doing you will the sooner vanquâ—sh O spouse of Christ striue and wrestle against temporal troubles Be constant in all occurrences endure all things with patience one of necessitie must suffer that patiently which doth happen to many Both he that doth afflict and he that is afflicted is mortal Both he that doeth iniurie and he that suffereth iniurie shall die Amiable sister beleeue me no man could oppose himselfe against you vnleee God had giuen him leaue so to doe The diuel could haue no power to molest you in the lest thing vnlesse God did permit him * By many tribulations we must enter into the kingdome of God Act. 14. * The passions of this time are not condigne to the glorie to come which shall be reuealed in vs. Rom. 8. Most deare sister it is impossible that you be a womaÌ„ and not tast of woe and affliction We sustaine all things in this world by the like euent There is no man remaining in thâ—s li e which doth not some times sigh and lament This life is full of teares This life beginneth with weeping An infant when he is borne beginneth his life with lamentation An infant when he commeth forth of his mothers wombe doâ—h fir begin to mourne before he beginne to laugh We are cast weeping into thiâ— miserable life Tribulation is profitable the afflictionâ— of this life are profitable By how much the more we are wearied and weakened in this world by so much the more we shall be comforted and strengthned in the next The more we are afflicted during this present time the more we shall reioyce in the world to come If we are heere perplexed with diuersities of affliction we shall be found purged at the day of doome Amen Of sicknes CHAPT XLIII OVr Lord speaking of his seruants saith iâ— thâ— Apocaâ—yps * I whome I lâ—ue do â—ebuke and chaâ—â—ise Apoc. 3. Go â—hastâ—sâ—â—h men three manner of wayes â—n thâ— life That â—â— to say he strikeâ—h â—he r proba e â—o â—amnation He correcteth the eâ—ect which he seeth to doe amisse for their amendement and purgation He chastiseth the iust for the encrease of their glorie and crowne God strooke the Aegyptians with plagues to their daÌ„nation Evod. 7. he afflicted poore Lazarus for his purgation Luc. 6. he likewise punished Iob for his approbation Iob 1. he also scourgeth a man before sinne least he become bad as S. Paul for example who by the inâ—â—igation of the Angel of satan was troubled with carnal temptations 2. Cor. 12. Man likewise is purged by God after sinne that he may be amended as that man which was deliuered to satan for the destruction of the flesh thaâ— his spirit might be saued in the day of our Lord Iesus-Christ 1. Cor. 5. They that are strong and sounâ— it is good for them to be sick now and then least finding themselues beaâ—tly and strong they take greater delight in traÌ„sitorie and earthly things then is fitting That health of bodie is ill which leadeth a man to sicknes of soule And that sicknes of bodie is verie good and commendable which conducteth a man to health of soule The Apostle praiseth sicknes of bodie saying * When I am weake then I am strong to wit in spirit 2. Cor. 12. A man must not murmure in time of affliction for in that he is cha tised he is amended from sinne We shal endure corporall sicknes with greater patience if we call the euills which we haue coÌ„mitted to remembrance A man likewise muâ—â— not murmur in time of sicknes Why Because he is iuâ—ged by him whose iuâ—gements are alwayes iust He that is sicke and murmureth against God complaineth against the iustice of his iudge and by this meanes prouoketh Godâ— anger against himselfe It caÌ„not but be iust that pleaseth a iust iudge * For whome our Lord loueth he chastiseth and he scourgeth euerie child that he receiueth and as a father in the sonne pleaseth himselfe Prou. 3. In this life God spareth sinners and punisheth the iust In the next life God spareth the iust and punisheth sinners he that in this life doth not deserue to be scourged shall in the next be eternally tormented Most deare sister griefe and sorow are common to all men there is no man in this world which is not sorowfull now and then God alwayes afflicteth those whome he hath preorâ—ained to euerlasting happines Venerable sister be not sad in time of sicknes In your sicknesses giue God thanks Wisâ— rather to be well in mind then in bodie Desire rather to be sound in affection then in flesh Corporall maladies are spiritual remedies Sicknes hurteth the bodie healeth the mind For sicknes purgeth vices and enfeebleth the forces of lasciuious wantonnes Know that by sorow and afflâ—ction you are proued not empaired The gold is tried in the fornace that it may be free from drosse you are tried in the fornace of affliction and refined in the fire of persecuâ—ion that you may become puâ—e from vice You are as it were mel eâ— that you may be purified from the scumme of sinne all these things which you suffer are for your probation Wherefore my beloued sister in Christ do nor murmure in your sicknesses do not blaspheme nor say Why do I sustaine â—hese euills Do not say why am I afflicted why do I endure these miseries Deare brother I pray you tell me what I ought to say in my sicknesse or how I ought to accuse my selfe Honest siâ—â—er accuse your selfe after this manner I haue sinned neither haue I receiued as I haue deserued The punishment which I sustaine is not equal to my sinne My miserie is not answerable to my demerit My crosses are not correspondent to my bad carriage The measure of my paines are vnequal to the merit of my sinnes My punishment is farre short of what I haue deserued O spouse of Christ do you desire to be purged from your sinnes Accuse your selfe and extoll Gods iustice in your paines It is sufficient for your purgation if you referre these things which you suffer to Gods iustice if you humbly giue God thanks in time of your sicknes For God correcteth you with the rod of his fatherly chastisement he fatherly chastiseth you for your amendement And he that did cast you away by sparing you doth call vnto you to returne by punishing you Venerable Virgin consider all the torments paines tribulations and vexations of the world that possibly can be imagined by the heart of man compare these to hell and they will seeme nothing Amiable sister if you feare feare the paines of hell For these paines of the world are temporall those eternal these by death haue an end and last no longer those by death begâ—n and endure for euer If therefore you will be conuerted and returne to God these your suffâ—rings wil turne to your good He that iâ—
but it is giueÌ„ to those that perseuer to the end according as it is written * He that shall perseuer to the end he shall be saued Mat. 10. For then our conuersion is pleasing to God when we bring that good which we do begin to its desired end For so it is written * Woe be to them that haue lost patience Eccles 2. that is haue not finished the good worke which they did enterprize There are many men who of meere deuotion are conuerted to God There are many likewise who are conuerted to God being constrayned through affliction who would neuer haue beene coÌ„uerted through deuotion as the Psalmist doth verie well say * In bit and bridle binde fast their cheekes that approch not to thee Psal 31. Let euerie one that is conuerted begin from the bewayling of his sinnes and so let him passe to the desire of eternal happines Most deare sister we ought first to wash away with teares the euills which we haue committed that afterward we may contemplate that which we seeke with the cleare eie sight of our mind to the eÌ„d that the mist of sinne being wiped away by our weeping we may with the cleane eies of our heart behold the bright things of heauen It is expedient for euerie one that is newly conuerted tâ—at after feare he arise to God as a sonne least he alwayes remaine confounded vnder feare as a seruant Such as are newly conuerted ought to be comforted and encouraged with gentle speaches least if they begin to be exasperated they returne terrified to their former offences For he that doth not instruct and chastise a Nouice with lenitie sweetnes knoweth rather how to exasperate then to correct what is amisse First a Nouice is to be corrected and chastâ—sed from doing amisse and afterwards from thinking amisse Euerie new conuersion hath some thing of the old man remaining Wherefore no vertue ought to be done openly in the sight of men vntill the old conuersation be wholy rooted out of the mind Euerie one doth then feele himselfe most troubled and tempted when he commeth first to the seruice of God So the people of Israel were oppressed by the Egyptians with a more heauie burden when the knowledge of God was by Moyses manifested vnto them Exod. 1. 2. For vices haue peace in a man before his conuersion but when they are expelled they arise more greiuously against him Many after their conuersion are troubled with vnchast motions which notwithstanding they endure not to their damnation but to their trial and probation to wit that they may alwayes haue an enemie to resist to keepe them doing yet so as that they consent not to his suggestion Aremisse or slack conuersion doth bring many into their former errours and resolue them into their wonted negligeÌ„ce He that is tepid in his conuersion doth not see that idle wordes vaine cogitations are hurtfull but assoone as his mind doth awake from slouth he immediatly feareth those things which earst he esteemed little as the mortal enemies of his soule Slouthfulnes and fraud are to be feared in euerie worke of God We doe God wrong when we praise not God but our selues by the good deede which we haue done We commit slouthfulnes when we doe those things carelesly which belong to Gods seruice Euerie worldly art or Science hath quick and nimble artisans and such as practice the same with diligence Why What is the reason Because they haue the reward of their worke present before them But the art of diuine feare hath maÌ„y tepid folowers frozeÌ„ as it were to death with the cold of lasines And this doth happen for that the guerdon of their labour is not giuen in this present life but in the life to come Those that are newly conuerted to God ought not to be employed in external cares of the world For if they be entangled with them they presently as young trees newly planted and not hauing as yet taken roote are shaken to and fro and begin to wither neither is mutatioÌ„ or chaÌ„ge of place alwayes good for the soules of those that are newly conuerted Howbeit it hapneth oftentimes to some that the place of their abode being changed the affection of their mind is likewise altered For it is conuenieÌ„t that euerie one should depart euen corporally from that place where he remeÌ„breth that he hath beene subiect to vice Venerable sister heare what I say many are conuerted to God not so much with their mind as with their bodie which I caÌ„not speake without great griefe and groning they weare the habit of religion but waÌ„t a religious miÌ„d meaniÌ„g Many come to the Monasterie not so much for the saluation of their soule as for the necessitie of their bodie who worship not God but their bellie of whome the Apostle doth say * Whose God is their bellie Phillip 3. Their intention is not that they may syncerely serue God but that they may eate and drinke their fill and be well clothed and that it may goe well with them in this world And for that they loue things transitorie and earthly they loose those that are heauenly And according to the saying of our Lord * TheÌ„ they receiue their reward in this world Mat. 6. Wherefore deare sister we must be carefull least we loue transitorie and earthly things more then is needfull for this reason the Psalmist doth admonish vs saying * If riches abound set not your heart vpon them Psal 41 True it is we are to vse earthly things according as necessitie doth require but heauenly things are those which we ought chiefly to desire We ought to spend our goods temporal and tend to those especially that are eternal For that multitude of sweetnes is exceeding great and full of admiration which God hath hidden for them that loue him Of which it is written * That neither eie hath seene not eare hath heard neither hath it ascended into the heart of man what things God hath prepared for theÌ„ that loue him 1. Cor. 2. Wherevpon the Prophet saith * I shal be filled when thy glorie shall appeare Ps 16. Wherefore most amiable sister in Christ 〈◊〉 that fulnes be our happines Amen Of Conuersion CHAP. VII Our lord saieth in the Gospell * If any maÌ„ will come after me let him denie himselfe and take vp his crosse and follow me Mat. 16. But what is it for a man to denie himselfe vnlesse to renounce his owne pleasures To the end that he that was proud become humble and he that was angrie become gentle and he that was luxurious become chast and he that was a drunkard become sober and he that was couetous become liberal For if any one doth so renounce all things which he doth possesse as that he doth not likewise renounce his bad customes maÌ„ners he is not Christs disciple He that doth renounce his bad customes and manners doth denie himselfe Those things which the louers of the world do seeke as
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
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
virgin A widow is better with humilitie then a virgin with pride A widow bewayling her sinnes is more prayse-worthy then a virgin that vaunteth herselfe before men of her virginitie A widow lamenting her iniquities is better then a virgin extolling her selfe of her merits A virgin ought not to glorie before men of the guift of her virginitie for if shee doe so shee hath no oyle with her her lampe is extinquished a virgin ought not to despise widowes A virgin that desireth to please God must not contemne woemen that liue chastly for if shee doe this shee will displease God and hurt herselfe A virgin that despiseth woemen that liue chastly and serue God is abominable for her pride Why what is the reason Because a humble sinner is better then a proud iust man Despise not therefore venerable sister woemen that haue come out of the world that haue had husbands haue brought forth children because if you despise them you will be exceeding culpable before God Anna the Prophetesse had beene a married woman and yet shee prophecied of of Christ and deserued to see him Luc. 5. Marie Magdalen also was a secular woman liuing in the world among others and yet * shee saw Christ rising and merited to be the Apostle of the Apostles Marc. 16. Honest virgin I haue said this to this end that by no meanes you contemne Christ hand maides who haue come out of the world to serue God You ought not therefore to despise but rather to honour honest woemen who haue come out of the world to religion for that it is not fitting that you contemne such as God hath chosen Wherefore I admonish you venerable sister that for the loue of Christ you serue them and loue them as your motheâ—s Beloued sister in Christ you ought to serue them as if you were their daughter for this reason for that God hath conuerted them from a secular life to himselfe you therefore doe an iniurie to God if you hate his hande-maides Moreouer my most louing sister in Christ I would not haue you say I am a drie peece of wood I would not haue you say I am a fruitlesse tree because if you loue Christ your bridegroome and feare him as you ought you haue seuen children The first childe is modestie or bashfullnes the second patience the third sobrietie the fourth temperance the fifth charitie the sixth humilitie the seuenth chastitie Behold venerable sister you haue by the grace of the holy Ghost without labour or paine brought forth seuen children to Christ in your vncorrupted wombe that that may be fulfilled in you which is written Because the barren shall bring forth seuen Therefore amiable sister in Christ you ought to nourish foâ—ter feed refresh comfort and chastise these children which you haue brought forth to Christ Iesus your celestial bridegroome Nourish them by good manners Foster them in the bosome of internal contemplation Feede them with the milke of eternal sweetnes Refresh them with the loue of supernal beatitude and comfort them with the bread of the celestial worde Chastise them with the rod of God and commaund them not to grow proud also that they grow not light and transgressors of Godâ— law and that they neuer depart nor be separated from you You see deare sister that Virgins haue the principal place in the kingdome of God and not without iust desert For sithence they haue contemned this present world for this cause they haue attained to a celestial kingdome to which he vouchsafe to bring you to whose seruice you haue consecrated your bodie and soule Amen Of fornication CHAPT XXIII MY deare sister in Christ I admonish you that with all deuotion and diligeÌ„ce you listen to these wordes following of our Lord Iesus * Let your loynes be girded and candells burning in your handes Luc. 12. We gird our loines when by continencie we represse the lasciuiousnes of the flesh We hold candells burning in our handes when we giue good examples to our neighboures The fornication of the flesh as S. Isidorus saith is adulterie The fornication of the soule is seruing of idolls The darts of the eies are the first fornication the second is of wordes but he that is not taken by his eies may resist wordes All vncleame pollution is called fornication although euerie one doth enioy sundrie delightes of filthines For from the delight of committing fornication there spring vp diuerse hainous sinnes by which the kingdome of heaueÌ„ is shut and a man is separated from God Among the seuen deadly sinnes forninication is the greatest for that by the vncleannes of the flesh a man doth defile the temple of God and taking the member of Christ maketh it the member of a harlot Wherefore honest virgin if it be true that God liueth in you let fornication be dead in you Luxurie is an enemie to God and the destroyer both of heauenly grace and earthly riches Fornication doth not onely defile the bodie but also the conscience He that is lasciuious and lewd allbeit he seeme to liue yet he is dead * Fornicators and aduoterers God will iudge that is will condemne them Heb. 13. Heare therefore most deare sister the wordes of S. Isidorus To be defiled with fornication is worse then any other sinne Fornication is greater then any other sinne whatsoeuer Fornication is a grieuous sinne fornication doth surpasse all euills fornication is worse then death it selfe It is better to die then to commit fornication it is better to die then to be defiled with a sinne so filthie it is better to die then by fornication to destroy both soule and bodie Luxurie leadeth a man to the pit of perdition luxurie drowneth a man in the hellish lake of damnation luxurie sendeth a man to destruction The eies are the messengers of fornication The sight is the first occasion of fornication For the mind is captiuated by the eies The dart of loue entreth to the mind by the eies the eiesight sendeth the darts of fornication into the mind the eie is the first dart of fornication Wherefore deare sister in Christ represse your eies withdraw your sight Fixe not your eies on the beautie of the flesh behold no man with this intention that you couet him looke vpon no man with this intention that you carnally loue him Gaze not vpon any mans face that you may loue him amisse Turne away your eies that they see not vanitie desire not any mans beautie Tell me venerable sister what profit is there in the beautie of the flesh Doth not man wither and drie away as grasse and doth not his beautie flie away as a shadow When death commeth tell me I pray you how much beautie wil remaine in the bodie When you see the whole bodie swollen and become stinking are you not wont to stop your nostrills that you may not endure a smell so loathsome Tell me I pray you where is then the beautie of the countenance where are those faire wordes which
were wont to mollifie the hearts of the hearers Where are then those sweet and pleasant speeches which did moue men to mirth and gladnes Tell me honest virgin where will then be immoderate laughter and vnseemely iesting Where will then be that vaine and foolâ—sh behauiour which was wont to moue men to laughter All is gone all is come to nothing all as smoke is vanished away loe this is the end of carnal beautie this is the end of the bodie Know therefore venerable sister as a thiÌ„g most certaine that beautie is vaine Salomon saith the same * Grace saith he is deceitfull and beautie is vaine Pro. 31. Wherefore most louing sister in Christ if the beautie of the flesh be vaine if the beautie of the flesh be wormes and corruption if the beautie of the bodie be earth and ashes haue a care least for this end you looke vpon men and couet their beautie Why * Because the world passeth and the concupiscence thereof 1. Io. 2. All that is in the world is the concupiscence of the flesh and the concupiscence of the eâ—es The world therefore for Christs sake ought to be contemned with all thing therein contained But you honest virgin who for the loue of Christ haue left the world and entred into religion ought not to be delighted in the beautie of men I therefore counsel you deare sister in Christ that aboue all things you loue Iesus Christ your bridegroome that you may be able to raigne with him in his heauenly kingdome Certainely if the concupiscence of fornication doth more delight the mind then the loue of chastitie it is a token that sinne doth yet raigne in a man But if the fairenes of chastitie doth more delight the mind then the foulnesse of fornication it is an euident signe that not sinne but iustice doth now raigne in a man Although a man be chast in bodie yet if he be lasciuious in mind it is apparant that sinne raigneth in his heart FornicatioÌ„ of heart is seruing of idolls There is also aÌ„ other spiritual fornicatioÌ„ of which our Lord saith * Whosoeuer shall see a womaÌ„ to lust after her hath alreadie committed aduourrie with her in his heart Mat. 5. Men are more made subiect to the diuel by the lasciuiousnes of the flesh then by any other vice Chastitie is the beautie of the soule and by this vertue men are made equal in merit to the Angells of God Beleeue me louing sister in Christ many by the carelesnes of their eies haue incurred the danger of their soules A question Deare brother tell me if you please haue you knowne any man deceiued by the sight of his eies The answer O venerable sister I know full many that haue beene deceiued by this guile by this meanes haue beene cast into the snare of the diuel I will relate some for exaÌ„ple Dina the daughter of Iacob weÌ„t forth to see the woemen of that countrie whome when Sichem had seene the sonne of Hemor the Huite the Prince of that land he was in loue with her and he tooke her away and lay with her by force rauishing the virgin Gen. 34. And thus that poore wench by reason of her curiositie lost her honestie and virginitie Dauid likewise on a certaine day standing on the roofe of his house saw a woman and fell in loue with her for whose loue he committed adulterie and murther and so being deceiued did transgresse the law of his Creator 2. King 11. And for that he saw that vnawares which he ought not to haue seene he contracted a bleamtsh all the dayes of his life in his credit and reputation That most strong Samson dâ—scending into the countrie of the Philistins saw there a woman and became enamoured of her and slept in her bosome but shee shaued of the haire of his head and deliuered him into the hands of his enemies who immediatly plucked out his eies so he poore man for that he saw that which he should not haue seene lost his eies was in danger to be slaine Iudg. 16. Know therefore deare sister that many men by meanes of their eies haue fallen into danger both of their bodies ad soules Wherefore I counsell you amiable sister in Christ that you make a couenant with your eies least you see any thing vnawares which may turne to your preiudice Haue a care likewise that death enter not into your soule by the windowes of your eies Therefore most louing sister in Christ as I haue alreadie told you if as yet your flesh assault you if as yet vncleane titillations tempt you if as yet lust allure you if as yet the remembrance of fornication trouble you oppose against it the memorie of your death as a shield to defend you Place the end of your life before your eies call the day of your departure out of this world to remembrance Set before you the future torments consider daily Gods seuere iudgements let the dreadfull image of the day of doome be continually placed before your eies Be alwaies mindfull of the horrible paines of hell Let the heate of hell extinguâ—sh in you the heate of lust Let the remembrance of Gods eternal anger and furie against sinne and iniquitie quench the lasâ—iuious heat of your bodie Let the flame of that infernal and vnquenchable fire quench in you the heate of vnlawfull desire let the greater heaâ—e ouercome the lesser Let the greater heate vanquish the lesser Let the câ—asâ—â—ng noyse of those hellish flames put to flight all inordinate affections As one naile driueth out an other so oftentimes the heate of hell fire driueth ouâ—â—he heate of carnal desire Venerable siâ—â—er I earnestly beseech God almightie that he will giue you true chastitie both of mind and bodie Amen Of abstinence CHAPT XXIV THis is perfect abstinence or fasting when our outward man fasteth and our inward man prayeth Prayer by fasting doth more easily penetrate heaueÌ„ By fasting prayer the mind of a maÌ„ is conioyned to the Angells and vnited to God Fasting is an armour impregnable against the temptations of the diuel By prayer and fasting the diuells are ouercome Deare sister in Christ are you desirous to know by what luxurie is best extinguished Louing â—â—other I would verie willingly and therefore I entreat you to tell me Listen then most amiable sister in Christ By fasting fornication is conquered by fasting lust is extinguished lay aside fulnes and lust will soone loose his forces Abstinence subdueth the flesh abstinence represseth lasciuiousnes abstinence maistereâ—h carnal motions abstinence defeateth fornication of his forces luxurie is destroyed by hunger thirst hunger thirst ouercome lust The mind being cloyed with superfluitie of fare looseth the vigour of prayer such as the flesh is when it is long without foode such is the soule which is daily satiated with the word of God S. Hierome writing of abstinence saieth thus Our fasts ought to be moderate least they ouer much weaken the stomack because
little temperaâ—e meate is profitable both for the bodie and soule A fat bellie doth not beget a quick wit It is farre better daily to eate a little then eating seldome to feed to the full to eate sparingly and to rise as it were with hunger is better then to fast three dayes togither I commend his fasting that shunneth all sort of sinne AbstineÌ„ce from vice is better then abstinence from meate that is not to be reputed abstinence after which fulnes of bellie doth ensue B. Isidorus likewise saith He meditateth of meat and drinke all the day long who prepareth â—or himselfe daintie fare to giue his gluttonie in the euening An emptie bellie maketh a man watch full in the seruice of God almightie For he that is full falleth fast asleepe for which cause we are not able to watch when our bellie is â—ull of meate Venerable sister let your bodie wither away with fasting through the desire of the kingdome of heauen that you may fulfill that which is writteÌ„ in the Psalme * My soule hath thirsted to God my flesh to him verie many wayes Psa 62. For our flesh doth then thirst to God when througâ— fasting it becommeth drie and withered Deare sister in Christ credit me if in this life you perfectly hunger and thirst after God you shal be satiated by him in that heauenly beatitude Abstinence doth quicken and mortifie it quickneth the soule mortifieth the bodie Abstinence buildeth vp vertues in the soule and thâ—oweth â—owne the vices of the bodie We ought to despise gluttonie with all diligence we ought to contemne the inordinate desire of meates and drinks we muâ—â— not take ouer much care for our bellie because when our bellie is immoderately refreshed the bodie is thereby stirred vp to leacherie We must not eate that our bellie may be filled but that our bodie may be sustained for where the bellie is filled there the fire of lust is kindled But that bodie that is weakened with abstinence is free from the flame of vnlawfull concupiscence The rich glutton mentioned in the Gospel that was clothed in purple and fared delitiously euerie day for that in this world he would not abâ— aine froÌ„ meate when afterwards amidst the flames of hell fire he requested one onely drop of water he could not obtaine it Luc. 16. Like as all spiritual vertues are rooted and erected in the soule by abstâ—nence so all vices are nourished and confirmed in the bodie by gluttonie and excesse No man can attaine to spiritual perfection vnlesse he first vanquish in himselfe the vice of ouermuch eating For this reason the three children were not burned in the fierie fournace for that they were addicted to abstinence For this cause Daniel was deliuered froÌ„ the mouth of the lions for that he was a louer of abstinence No man is able to expell from himselfe the temptations of the diuel vnlesse he refraine in himselfe the inordinate appetite of eating to the full A Question Most deare brother I pray you tell me how I ought by abstinence to chastice my bodie The Answere Louing sister you ought to chastice your bodie in that soâ—te that it grow not proud Againe you ought to keepe it in that subiâ—ction that it fall not into vice yet with all to refresh it so that it may doe you seruice You must likewise so chastice it by abstinence that it do not perish If you afflict your flesh ouer much you kill your fellow citizen and againe if you feede it more then is necessarie you nourish your enemie Most deare sister as ofteÌ„ as you fast you ought to obserue this that you kill not your bodie but vice Wherefore most louing sister in Christ chastice your bodie by abstinence fast and abstaine from meates let your countenance and face looke pale through fasting not red through ouer much eating and drinking Let your bodie be drie and withered not fat and pampered Pamper not your flesh for wormes eate with that mediocritie that you be alwayes hungrie eate in that moderate manner that you alwayes feele hunger fill not your bellie with more then nature doth require Hunger thirst and abstaine and drie vp your bodie with fasting Beleeue me venerable sister you will neuer be able to vanquish temptations vnlesse you chastise your bodie by abstinence for by meate and drinke luxurie doth encrease Large commons cause carnalitie lust is alwayes a companion to satietie The cold of rising to matins quencheth the fire of lasciuiousnes There the diuells are most bold where they see most meate and drinke Most amiable sister in Christ as I haue alreadie told you if you will perfectly shunne the temptations of the flesh abstaine not onely from meates but also from all worldly delightes that after this present life ended you may be able to reioyce with the holy Angells in eternal beatitude Amen Of drunkennes CHAPT XXV MY ' most deare siâ—ter listen to the wordes of our Lord Iesus Christ saying * Looke well to your selues least perhaps your heart be ouercharged with surfetting drunkennes Luc. 21. The Apostle S. Paul also by way of reprehending his disciples vsed these wordes * Be not drunke with wine wherein is riotousnes Ephes 5. Salomon saith likewise * Wine is a luxurious thing drunkennes tumultuous whosoeuer is delighted there with shall not be wise Pro. 20. Behold not wine when it waxeth yellow when the colour thereof shall shine in the glasse it goeth in pleasantly but in the end it will bite like a snake and as a basilisk it will power abroad poysons There is no secret where drunkennes is Wine hath destroyed very many and brought them into danger both of soule and bodie * Wine was created for ioyfullnes not for drunkennes Eccl. 31. Wheresoeuer fulnes doth abound there luxurie doth domineere A bellie that is strouted out with meate and wine hath commonly luxurie for his companion Drunkennes weakeneth the bodie entangleth the soule Drunkennes begetteth perturpatioÌ„ of mind DrunkeÌ„nes encraeseth furie of heart Drunkennes nourisheth the flame of fornication Drunkennes doth so alienate the mind that a man knoweth not himselfe A drunken man is so alienated from himselfe that he knoweth not where he is Many thinke it a praise to drinke much and not to be drunke whome the Prophet rebuketh saying * Woe to you that are mightie to drinke wine and stout in drunkennes Isai 5. And againe Woe to you that rise earely to follow drunkennes and to drinke euen vntill euening that you may be enflamed with wine The Prophet Ioel crieth out likewise saying * Awake you that be drunke and weepe and howle all ye that drinke wine in sweetnes Ioel. 1. He saith not ye that drinke wine in necessitie but ye that drinke wine in sweetnes that is in delight Drunkennes is a mortall sinne Drunkennes is a grieuous crime Drunkennes is esteemed as great a sinne as murther adulterie or fornication Drunkennes doth exclude a maÌ„ out of the kingdome of God Drunkennes doth
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
not according to the opinion of other men No man can better know what you are then your selfe who are witnes to your selfe A Question Venerable sister will you that I tell you how you may encrease in all sort of vertue The answere Yes deare brother verie willingly and I entreat you to tell me Hearken therefore venerable sister If you will augment all your vertues and not loose them hide your vertues for feare of pride and elation hide your good workes for feare of arrogancie and boasting Seeke not to haue your good workes seene Conceale your vertues disclose your sinnes reueale your imperfection Keepe close your good workes If you haue said or done any thing that is good neuer blase it abroad As for your euill cogitations disclose them with speed For a sinne that is disclosed is soone cured but a crime that is kept secret is encreased if it lie hid of little it becommeth great Sinne by discouering it doth decrease and encreaseth if it be kept close Contrariwise vertues do encrease in secret decrease in publick Vertues are annihilated by vaine gloriously reuealing them they are multiplied by humbly hiding them Wherefore honest sister let God at all times be the end of your intentions and actions In all your workes reliè vpon his assistance Ascribe all things to his diuine grace and goodnes Attribute nothing to your owne merits Presume nothing of your owne vertue and forces Place not your confidence in your owne boldnes Most deare sister listen to the Apostle saying * He that doth glorie let him glorie in our Lord. 1. Cor. 1. And therefore venerable Virgin let your glorie and commendation be alwayes in Christ Iesus your bridegroome Amen Of humilitie CHAPT XXXIX MOst deare sister heare what our Lord Iesus Christ your bridegroome saith in the Gospell to wit * Learne of me because I am meeke and humble of heart Mat. 11. Venerable sister * humble your selfe vnder the mightie hand of God that he may exalt you in the time of visitation 1. Pet. 5. The conscience of a virgin ought alwayes to be humble and sad to the end that by humilitie shee may not grow proud and by profitable sadnes her heart may not become lasciuious and lewd Humilitie is a virgins cheefest vertue and praise for pride is her greatest reproach and disgrace A humble virgin albeit shee be poore in habit is neuerthelesse glorious through vertue in the sight of God But a proud virgin although to humane eies shee seeme beautifull faire and neate yet in Gods sight shee is base foule and a reprobate Why Because the soule of a iust man is the seate of God almightie As our Lord himselfe saith * To whome shall I haue respect but to the poore little one and the contrite of spirit and him that trembleth at my wordes My beloued sister in Christ be humble grounded in humilitie be the last least of all Most deare sister preferre your selfe before none esteeme your selfe better then none Yea esteeme all others to be better then your selfe * The greater you are humble your selfe in all things and you shall find grace before God Eccli 3. If you retaine humilitie you shall obtaine glorie For by how much â—he more humble you shall be by so much the more great will be your height of glorie Descend that you may ascend be humbled that you may be exalted least being exalted you be huÌ„bled Because * euerie one that exalteth himselfe shall be humbled and he that humbleth himselfe shall be axalted For he that is extolled shall be humbled The higher the place is by so much the fall is more greiuous the higher we clime vp the greater is our fall if our foote slip Humilitie knoweth not what falling â—s humilitie neuer suffered any such mischance humilities foote did neuer slip humilitie neuer tooke any hurt Remember ô spouse of Christ in what humble manner God came into the world Remember how in the forme of a seruant he humbled himselfe so farre forth as that he became obedient euen vnto death Amiable sister walke as he hath walked Follow his example imitate his foote-steps Become base contemptible abiect and displeasing to your selfe For he that is base in his owne sight is great before God he that is displeasing to himselfe doth please God Most deare sister be little in your owne eies that you may be great in the eies of God By so much the more beautifull you shal be in Gods sight by how much the more base you shall be in your owne conceipt Venerable sister if you reâ—aine profound humilitie you shall reioyce with the wise virgins in the heauenly citie Amen Of patience CHAPT XL. OVr Lord saith in the Gospell * Blessed are the peace-makers for they shall be called the children of God Mat. 5. If tâ—erefore deare sister such as are peace-makers are blessed and shallbâ— called the children of God then withoâ—t all doubt patience is verie necessarie and expedient * Patience hath a perfect woâ—ke Iac. 1. A patient virgin is wise an impatient virgin is not wise but foolish Venerable sister you may be a martyr without being slaine if you truly conserue patience in your mind He that is not peaceable shall not merit the companie of the Angells he that is angrie and enuious shall be partaker with the diuells He that is not patient driueth away concord he that â—s not patient stirreth vp discord A virgin that is meeke and mild is nothing moued although shee be wronged A virgâ—n that is peaceable and quiet prepareth a mansion for Christ in her heart Why Because Christ is peace * and in peace is the place of his repose Psal 75. The sonne of peace ought to loue peace Prepare your selfe raâ—her to suffer then to offer wrong Learne rather to enâ—ure then to doe euill Be patient and meeke mild modest and sweeâ— Loue peace like peace liue in peace with all men Embrace all men with the armes of charitie and mansuetude proue by your comportment that you loue more then you are beloued shew I say by the sweet affection of your heart that you are more affectionate then affectioned Be not fickle in your friendship Be constant and firme towards your friend Haue alwayes patience of mind Be kind and courteous in your carriage affable in your wordes Behaue your selfe pleasant towards all men Auoid all occasion of dissention Shew your selfe an enemie of discord and variance and liue alwayes in peace Most deare sister if it be possible haue peace with all men By your patience vanquish the reproaches of detractors Breake the darts of their contumelious speeches vpon the shield of your patience Against the sword of their opprobrious speeches oppose the shield of a good conscience You shall shew your vertue to be great if you do not hurt him by whome you are hurt You shall shew the greatnes of your fortitude if you pardon although you be wronged Your name and fame will be diuulged if you spare him on
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
can he expect to receiue from God those good things which God hath promised him How can he expect a celestial guift from God that will not fulfill his vow to God Or how doth he thinke to receiue celestial guifts from God that neglecteth to performe his vowes to God Because he is not faithfull but an infidell He that neglecteth to pâ—rforme h s vowâ—s shall be damned among the infidell who in good things doth not accomplish his vowe Wherâ—fore my deare siâ—ter in Chrâ—st I admon sh you that you performe that good which you hauâ— promise Bâ— not rash in speaking and hoâ— in â—o ng Do not rashâ—y vow to doe any thing pâ—â—â—ume no h ng without ma uâ—e coâ—â—eration of youâ— foâ—â—e before hanâ— Promise not that wh ch you are not able to pâ—rforme You wâ—ll be verie cuâ—pable in the sight of God if you â—o noâ— performe â—he good which you haue p omised Thoâ—e that fulfill not their vowes do off nd God verie muâ—h They shall be reputâ—d among the infidells that performe not their vowes Foâ— it is better not to promise then not to accomplish Howbeit venerable sister in bad promisâ—s breake your word in an vnâ—eemely vow change what you had determined Perâ—orme not the euil which you haue pâ—omised fulfill not tâ—at which you haue vnaduisedly vowed That promise is wicked which with wickednes is performed Now therefore ô â—pouse of Christ as I haue inculcated vnto you often if you shall with all deuotion performe those good things to God which you haue promised him you shall receiue from him those eternal benefits which he hath promised you Amen That a Virgin ought alvvayes to consider the reason vhy shee came to religion CHAPT LXIII MOst deare siâ—â—er consider what you are know your selfe call to mind the reason of your being the cause why you were borne the original of your ofspring vpon what conditition you were created to what end you are placed in this world Remember whaâ— you are obserue the order of your nature Let your carriage be according to your calling Liue according to the condition of your creation Doe all things with moderation In all your action keepe the meane doe neither more nor lesse short or beyonâ— that which iâ— fiâ—ting Euen in good things theâ—e ought to be no excesse All things are profi able and perfect in their kind that consi in the meane all things are good and laudable that are done with moderation Howbeit good things themselues become hurtfull by immoderate vse for all excesse is esteemed a vice To doe all things with moderation is esteemed wisdome Make not that which of it selfe is good to become bad by indiscretion Deare sister consider likewise by premeditation what is fitting for euerie time Consider before hand what you ought to doe and where and when who and for how long you are to doe the same By discretion search out the causes of things Examine all your actions wâ—th all diligence Consider with all carefulnes how you are to begin and how you are to accomplish your good pretenses Vse discretion in all your actions Your perfâ—ction will appeare if you doe all things after a discreet maÌ„ner Whatsoeuer good you doe with discretion will be a vertue whatsoeuer you doe otherwise will be reputed à vâ—ce For vertue without discretion doth argue imperfection Vertu without discretion is esteemed little better then a sinne By euil custome many things are corrupted by euil vse many thing are abused Many things contrarie to good manners are employed otherwise theÌ„ they ought Let vse therefore giue place to authoritie or prescription Let law and reason ouercome bad cuâ—tome Honest Virgin I admonâ—sh you that you retaine a firme faith in your heart the shield of saluation on your head the signe of the crosse on your forehead the word of truâ—h in your mouth a good will in your mind the feare and true loue oâ— God and of your neâ—gâ—bour in your breast the giâ—â—le of chastie in youâ— bodie honestie in your actions sobrietie in your comportment or carriage humilitie in prosperitie patience in aâ—uersitie simplicitie in your conueâ—sation and beâ—auiour a firme confidence in your Creator a loue of liâ—e euerlasting perseuerance in good workes to the verie end Amen That a Virgin ought not to seeke to please men by the beautie of her countenance CHAPT LXIIII. MOst deare siâ—â—er let vs beware of pernitious beautie or fairenes for that the branches of all mischiefe do budde out from thence He that loueth the beautie of â—he bodie deceiueth himselfe Why Because the beautie of the bodie â—s deceitfull and vaine it is earth and ashes and the deceiuing of man Wherevpoâ— Salomon doth affirme * Grace is deceitfull and beautie is vaine Prou. 31. There haue beene and are at this present verie many that haue beene deceiued thâ—ough the beautie of the bodie Foolish men by considering the beautie of the bodie fall nto the snare of their ghostly enemie by gazing vpon the comelines of a faire face they are caught in the diuells net eare they are awares Many through the beautie of the bodie become bond-slaues to sinne and iniquitie God doth not exact comelines of bodie but seemelines of soule God loueth spiritual comlines more theÌ„ corporal Christ is not deligâ—ted in corporel beautie but in spiritual puritie Where ore deare sister in Christ I aduize you that you loue that beautie in which God is delighted Neuer looke vpon men with this fantasie that you may loue their beautie Neuer cast your eies vpon men with thiâ— intention that you may be delighted in the comelines of their person Nâ—uer gaze vpon men with this fond pretense that you may be enamoured of their fairenes I likewise admonish you that you neuer adorne your selfe with this sinister intention that you may please men Nâ—uer adorne your counteâ—ance with thâ—s fond pretense that you may be pleasing in their eies Let not your intention be that you may seeme â—aire before men for if you â—rick and trimme vp your selâ—e with an affectatâ—on to seeme faire in the sight of men you doe wrong to Chri Iesus your cele ial brid groome Si hâ—nce you are betrothed to Chr st Ieâ—us if you desire to expose your â—elfe to the sight of mortal eies you are not chast but an adulteresse As an adulteresse you doe Christ wroÌ„g if you shew your beauty tâ—at you may be liked and loued of men How caÌ„ you be excused from coÌ„mitting whoredome if you loue meÌ„ more then Ch i st your bridegroome Or how can you be excused fâ—oÌ„â—oÌ„miâ—ting a ulterie who do loue meÌ„ more theÌ„ Châ—ist to whome you haue vowed your viâ—g nitie With what face can you say I am not an adulteresse who haue giuen your selfe to Câ—rist in a religio house and yet are desirous to please men through the beautie of your contenance By doing thus you shew youâ— selfe to be but a queane for this is the fashâ—on of queanes and secular woemen to wit
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
contemneâ—h humane praise and commendation shee hedgeth herselfe about by this her good intention to the end that the ancient enemie of mankind may not be able to rush in to bereaue her of the pretious fruiâ—s growing within her garden Shee is also said to be a fountaine sealed because whiles shee daily thinketh vpon heauenly things and continually gatheteth together the knowledge of the holy scriptures within the receptaâ—le of her remembrance a holy mind ceaseth not to produce in her selfe lâ—uing waterâ— with which shee may be able to refresh her thirstie neigboures Wherefore most deare sister as I told you before if for the loue of Christ you shall during your life enclose your selfe within the walls of your cloâ—ster and â—hall perfectly adhere to the precepts of your holy Rule and order you shall after this life reioyce for euer with the same our Lorâ— Iesuâ— Christ your bridegroome in his heauenly bride-chamber Amen Of temptation CHAPT LXVII MOst honest sister listen to the Apole S. Iames saying * Resist the diuel and he will fliè from you Iam. 4. S. Hierome also saith There is nothing stronger then him that ouercometh the diuel and there iâ— nothing weaker then hâ—m that is vanquished by his owne flesh The fierie darts of the diuel are to be extinguâ—shed by the cold of Matins and by the austeritie of fastings Our craftie enemie doth continually seeke by what meanes he may deceiue vs and doth not onely endeauour to kill our bodies but also as a rauenous woolfe to deuoure our soules The diuel doth disperse the soules of faithfull men wheÌ„ he destroyeth them by temptation howbeit the diuel doth not tempt the elect more then God doth permit him When the diuel tempteth the seruants of God he euen agaâ—nst his will doeth them good sithence that by his temptations he teacheth them to take heed Oftentimes those tempâ—ations which the diuel doth stirre vp to destroy men God vseth as a meanes to aduance them in the way of perâ—ection The seruanâ—s of God were neuer able to sustaine the diuells temptations if the pittie of God did not temper or reâ—taine their fiercenes Although tâ—e diuell do at all times desire to tempt Gods seruants yet he cannot accomplish his malitious purpose vnlesse God g ue him licence Wherefore although the whole will of the diuel be vniust and wrongfull yet his power by Gods permission is right and lawfull The diuel of him selfe doth vniustly seeke to tempt the seruants of God howbeit he could not tempâ— those that are to be tempted vnlesse God gaue him leaue to doe it Wherevpon it is written of the diuel in the first booke of Kings â—Chapt 16. that the euil spirit of our Lord vexed Saul For that he vexed him iuâ—â—ly he is called the spirit of our Lord. But why was he euil And if he were euil why was he the spirit of our Lord But in this place in two wordes is comprehended the iust power of God and the vniust will of the diuel For he was an euill spirit by the euil will or desire which he had to doe hurt and he was also the spirit of our Lord by the iust power which he had receiued The diuel is not a commander of sinne but onely a stirrer vp to the same neither iâ— he able in any oâ—her place to kindle the fuell of concupiscence but where he firâ—t seeth gâ—eiuous delectations of vncleane tâ—oughts But if we expell such vncleane imaginations out of our mind the diuâ—l forth with departeth ashamed and the weapons of his temptations are weakned and abated The diuel oftimes vnder the shew of good endeauouâ—eâ—h to deceiue the seruanâ—s of God to wit when he counterfeiteth himselfe to be an Angell of light but the descretion of holy meâ— ought to be so great thaâ— they may be able to discerne betweene good and bad least the diuel deceiue them by his suâ—â—iltie and fraud For this is the demaund of Iosue saying * Art thou ouâ—s or our aduersaries Ios 5. For this caâ—se likewise it was said to â—he Prophet Ieremie * If thou wilt sâ—parate the pretious thing from the vile thou shall be as my mouâ—h Ierem. 15. The diuel in the eies of secular men seemeth terrible but in the eies of Gods elect he is base and vile Suâ—h aâ— are increâ—ulouâ— feare the diuel as if he were a lion buâ— they that are strong in faith despâ—se the diuel a a worme and when they see him they contemne him The diuel is like a slipperie snake or serpeÌ„t to whose head that is to whose first suggeâ—tion if we resist not he slippe h wholy before he is felt into the verie bowellâ— or enâ—rals of our heart The diueâ—ls tempâ—ations are at first easily ouercome but if they be not carefully auoided but do passe into custome they at length preuaile verie strongly so that they are either neuer subâ—ued or with great difficultie When the diuel seeketh to deceiue any man he first considereth his nature and disposition and there bendeth the engin of his temptation where he seeth a man most apt â—o fall into sinne Wherevpon B. Isidorus saith The diuel tempteth a maÌ„ most on that part where he seeth him by the humour abounding most enclined to sinne that according to a mans complexion he may accommodate his temptation Lâ—ke as he that goeth about to make a water course doth not bring it along by any other part or place but where he knoweth that it will runne with greatest ease The diuel at all times seeketh to deceiue a man but especially at his end And this is that which in the beginning was said to the serpent * Thou shalt lie in waite of his heele Gen. 3. Then the diuel lieth in waite of the heele of man when he endeauoureth at the end of his life to deceiue him because the diuel doeth what he can to deceiue a man at the hower of his departure whome he could not deceiue during his whole life before Wherefore although a man be iuâ—â— yet let him neuer trust to hâ—mselfe in that manner as to thinke h mselfe secure but let him alwayes humbly beware and carefully feare least he be deceiued at the hower of his departure Wherefore beloued sister in Christ it is necessarie that we desire God almightie that he permit vs not to be tempted aboue our strength or abilitie because God alwayes restraineth the force of the diuel to the end he hurt not as much as he will Wherevpon the holy Ghost rebuketh the diuel in the Cant cles saying * Arise North-wind and come South wind blow through my garden and let the aromatical spicâ—s thâ—â—eof flow Cant. 4. By the Northwinâ— which in winter causeth frost anâ— makâ—th men to become sloâ— and dull what o her thing is vnderâ—â—ood but the diuel who whâ—n he tempteth and possesseth all the reprobate he maketh them to become cold and dull in doing good But by the South wind which is a hot wind and disperseth the frost is ment t