A rule of good life: written by the mellifluous doctor S. Bernard (monke and abbot of the holie order of S. Benet) especiallie for virgins, and other religious woemen; and may profitably be read likewise by all others, that aspire to Christian perfection. Faithfully translated into English by the R. Father Antonie Batt, monke of the holie order afore-said, of the Congregation of England — Modus bene vivendi. English

Author: Bernard, of Clairvaux, Saint, 1090 or 91-1153.1633

A RVLE OF GOOD LIFE: Written by the mellifluous Doctor S. BERNARD (Monke and Abbot of the holie Order of S. BENET) especiallie for Virgins, and other Religious woemen; and may profitably be read likewise by all others, that aspire to Christian perfection.

Faithfully translated into English by the R. Father Antonie Batt, Monke of the holie Order afore-said, of the Congregation of England.

Printed at Doway, by LAVRENCE KELLAM. 1633.

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To the Venerable, Religious, and deuout sister, DAME FRANCIS GAWEN, Of the holie Order of S. BENET, and first Abbesse of the cloister of our Ladie of comfort in Cambray.

THE rule of our blessed Sauiour (right religious and deuout spouse of Christ Iesus) ordaineth that we giue not that which is holy to dogges, nor cast [Page] pearles before swine. Ma. 7. I persuade my selfe, that I obserue this rule of our Lord, by dedicating this holie Treatise, this heauenly pearle, this perfect Institution of a virginal life, to one that is totallie dedicated to Christ, as desiring to be not vnworthy of the name of his done, his loue, his spouse. To such a soule ought such pearles to be addressed. As for dogged hearts, that teare in peeces those that endeauour to feed them with celestial documents: [Page] or swinish soules, who delight onely in the draught and durt of vanitie and vice: I know full well, that such lecture as this is, will be vnsauerie and vnwelcome vnto thē; and therefore my thoughts neuer directed it that way. To you therefore (religious and deuout Dame) do I addresse it, who by your owne practice, both in your owne selfe, and in the direction of other soules, can best iudge of it, and most contently sauour it. Vouchsafe to receiue [Page] it as a remembrance of an old seruant and well-willer of your familie, particularlie obliged to your worthy brother; and by spiritual generatiō become now

Your vnworthy, but most louing brother, in Christ Iesus. Bro: ANTONIE BATT.

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AN EPIGRAMME IN Praise of the worke.SAcred religion, vertue, sanctitie.
Obedience, goodnes, mercie, cha­stitie,
Wisdome, compassion, charitie, pure loue,
Thoughts most diuine (which, flowīg from aboue,
Enlighten the sad soule) eternal rest,
These to the life, you may find heere exprest.
Each chapter tenders to the willing eie
Rules, how to liue, and liuing how to die.
Tis not enough to know, but there must be.
A reall practice, faire concordancie.

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Which to attaine, these precepts so diuine,
The time, the meanes and manner do define.
So rich a worke deserues a iust regard,
Where small imployments find a great reward.
Read then, peruse, obserue and vieu it well.
Enlightned grace disperseth cloudes of hell.

AN OTHER TO THE same effect.IF you reflect on goodnes, ād would be
A blessed member of eternitie:
You first must seeke the way, and trulie learne
The meanes: whereby you rightly may discerne

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Both good and ill: which knowne, tis then most fit,
You choose the better part, and practice it.
To giue this worke perfectiō, vie
 [...] this carde,
Which shewes the way, the meanes, and the rewarde.
The heart of man at large may plainely heere,
Behold the iustice of his hope ād feare.
The Characters, deciphering good and bad,
Inuite the one, the other do disuade.
In such a modest, graue, and winning way,
You cannot erre: but in that glorious day.
Receiue the crowne, which is prepar'd for those,
With Marie who the better part haue chose.

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AN EPIGRAMME IN praise of Virginitie.CHast, pure, vnspotted, virgin beautie flies,
With sacred wings to the celestial skies:
Shee conquers nature, maisters flesh and blood,
A worke of worth; which rightly vnderstood,
Outvies the verie Angells; since that they
Haue no corporeal motiues: which do sway,
And leade desire: They without flesh surviue,
Which shee triumphāt doth from flesh deriue.

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Her proper honour, and the glorie winne,
To haue beene chast, in spite of time and sinne.
Nature, youth, beautie, heat of blood, desire,
Fall all to short; if treason thy conspire,
Shee like a marble rock doth firmely stand,
And makes her conquest famous, hand to hand.
Victorious vertue doth more purely shine,
When earthly bodies equal those diuine.

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THE TRANSLATOR TO the Virgin Reader.YOu Virgin votresses, whose chaster vowes
No fond desire, or vncleane thought allowes;
You that are seated on the glorious hill,
Whiles wedlock doth the lower valley fill:
To you S. Bernard doth this worke bequeath,
To make you fixe on heau'n and not beneath.
Let married wiues the earth replenish: You,
Must make heau'n fuller: tis a tribute due
To that great King you serue: Your actions be.

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Fit Sacrifices for eternitie.
The partie-colourd lambes may well deserue,
The Virgin Queene the milke white Virgins serue.
Gard then your lampes, prepare your selues to meet
With oyle, with incence, and with odours sweet,
The louely bridegroome: See the Lābe attends.
To bid you well-come, his deuoted friends.
Heere is a pretious Magasine; then take,
Tis his disire, that wrote it for your sake.
Bro: ANTONIE BATT.

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LICENTIA ET APPROBATIO PRAESIDIS.

NOs Frater Sigebertus Bagshaw Congregationis Anglicanae Ordinis Sancti Benedicti Presbyter & Monachus eiusdemque Congregationis Praeses generalis, per praesentes facultatem concedimus typis mandandi d [...]uosum tractatum melliflui Doctoris Sancti Patris nostri Bernardi, de modo bene viueudi, à Reuerendo Patre Antonio Batt Secretario nostro in idioma Anglicum traductum. In cuius rei fidem his subscripsimus, sigillumque nostrum apposuimus die 6. Iunij anno Domini. 1633.

F. SIGIBERTVS BAGSHAW Praeses Generalis qui supra. Locus * sigilli.

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APPROBATIO ORDINARII.

LIbrum hunc de Modo bene viuendi, qui inter deuota S. Bernardi opuscula sedem meruit, Anglicè traductum per R. P. Antonium Batt Congregationis Anglicanae Benedictinae Monachum, nihil continere fidei Catholicae, aut bonis moribus repugnans: sed nec de vlla circa fidem, aliamque materiam controuersiâ tractare, attestatus est mihi Eximius dominus & R. admodum P. Leander à S. Martino eiusdem Congregationis monachus & Prior Duacensis. Quare sub eius data fide in lucem publicari poterit. Actum Duaci die 17. Iunij 1633.

MATHIAS NAVEVS S. Theologiae Doctor, Canonicus Tornacensis, ad S. Petrum Parochus, & librorum Censor.

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A TABLE OF THE CHAPTERS OF THE TREATISE ENSVING.

OF faith. Fol. 5.
Of hope. 8.
Of the grace of God. 10.
Of the feare of God. 19.
Of charitie. 31.
Of the beginnings of such as are conuerted. 40.
Of conuersion. 48
Of the contempt of the world. 57.
Of the habit or attire. 64.
[Page]Of compunction of heart. 72
Of sadnes or heauines of heart. 83
Of the loue of God. 90
Of the loue of our neighbour. 9 [...]
Of compassion. 106.
Of mercie. 110
Of the examples of the Saincts. 112
Of contention. 122
Of discipline. 131
Of obedience. 140
Of perseuerance. 150
Of virginitie. 162
Of chastitie. 166
Of fornication. 173
Of abstinence. 184.
Of drunkennes. 192.
Of sinne. 198.
Of the confession of our sinnes, and of p [...] rce. 204.
Of communicating or cōmunion. 221.
Of our thoughts or cogitations. 230.
Of silence. 235.
[Page]Of liyng. 239.
Of periurie. 241.
Of detraction. 244.
Of enuie. 247.
Of anger. 249.
Of hatred. 251.
Of pride. 254.
Of boasting. 257.
Of humilitie. 262.
Of patience. 266.
Of concorde. 269.
Of sufferance or forbearance 275.
Of sicknes. 280.
Of auarice. 289.
Of inordinate affection desire. 291.
Of pouertie. 294.
Of murmuring. 301.
Of proprietie. 309.
Of prayer. 315.
Of reading. 320.
Of working. 323.
Of the psalmes and himnes. 328.
[Page]Of the actiue and contemplatiue life. 340
Of curiositie. 355.
Of watchfulnes. 359.
Of wisdome or discretion. 371.
That a virgin ought to auoid the companie of lay woemen. 379.
That a virgin ought not to loue the companie of men. 386.
That a virgin ought to shunne the companie of young men. 392.
That a virgin ought not to conuerse with bad men. 395.
That a virgin ought not to receiue tokens or letters in secret. 399.
That a Virgin ought deuoutly to performe, what shee hath promised to God. 410.
That a virgin ought alwayes to consider the reason why shee came to religion. 415.
That a virgin ought not to seeke to [Page] please men by the beautie of her cō tenance. 419.
That a Virgin ought not to laugh immoderately. 426.
That a Virgin ought not to desire to gad abroad, and see cities. 434
Of temptation 441.
Of dreames. 452.
Of the shortnes of our liues. 456.
Of death. 464.
Of iudgement. 469.
Of exhortation. 475.
Of obsecration. 477.

The end of the Table.

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A RVLE OF GOOD LIFE: VVritten by the mellifluous Doctour S. Bernard (Monke and Abbot of the holie Order of S. Bennet) especially for Virgins and other Religious vvoemen, and may profitabe read likewise by all others that aspire to Christian perfection.

The Preface of the Author to the Treatise following.

MOST deare sister in Christ you haue entreated me a long time, that [Page 2] I would write some thing for you, which might animate you in the way of perfection. But for that (according to the old prouerbe) it is pride to vndertake to teach any one that is better then our selues, I haue thought my selfe vnworthy to take so great a matter in hand, and therfore I haue long deferred, to doe that which you haue demaunded. But because you haue againe and againe entreated me; I haue on the other side called to mind the sentence of our Lord, saying: * Wosoeuer will force thee one mile, goe with him other twaine: and to euerie one that asketh thee giue. (L V C. 6.) Being thus on euerie side anxious, at length, compelled by your charitie, and assisted by your prayers, I haue gathered together certaine crummes from vnder the table of the Fathers, and albeit not so well as I ought, yet as well as I haue beene able, [Page 3] which in this booke I represēt vnto you.

Now therefore (most deare sister) accept this little Treatise, and place it, as a mirrour before your eies, and be alwaies looking vpon it, as vpō à looking glasse. For Gods precepts are as it were looking glasses, in which our soules ought to be alwayes looking, to mark the spots of their impuritie whatsoeuer they be, because no man is altogither cleane from the filth of iniquitie: by thē likewise they do amend the faults of their cogitations, and adorne their bright countenance, as it were by beholding their owne image: because whiles they applie themselues to our Lords precepts with their whole attentiō, they doubtlesse know by them, what is pleasing or displeasing in themselues, to their celestial bridegroome.

Wherefore I admonish you (venerable sister) to read this booke with a willing mind, yea to read it ouer againe and againe, and thereby you shall know [Page 4] how to loue God & your neighbour, how to despise all earthly and trāsitorie thing [...] how to couet those that are heauenly and celestial, how to endure patiently for the loue of Christ all wordly prosperitie, and to despise aduersitie: how to render or giue thankes to God when you are sick, and how to behaue your selfe humbly in time of health, how finally you are to comport yourselfe, that in prosperitie you be not proud, not in aduersitie dismaid.

My beloued sister in Christ, let your wisdome peruse this booke with due care and diligence, and daily lament my faults and offenses. That albeit I am vnworthy to obtaine forgiuenes, yet by your holy prayers I may merit pardon of my sinnes. Almightie God keepe and preserue you (venerable sister) from all euill, and bring you, with all those that serue him in your companie, to life eternall. Amen.

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Of faith. CHAPTER I.

OVR Lord saieth in the Ghospel: * All things are possible to him that beleeueth (MARC. 9.) No man can attaine to eternall blisse, but by faith. Howbeit he is blessed, that rightly beleeueth, and by rightly beleeuing, liueth well, and by liuing well, obserueth the right faith. Wherevpon blessed Isidorus saieth: Without faith no man can please God. Faith is not ēforced out of any one by violence, but persuaded by reason and examples For they, from whome it is violently exacted, cannot perseuere in it. [Page 6] As for examples sake: a young tree, if the top thereof be violently bowed downe, assoone as it is let goe, returneth forthwith into his former place againe. * Faith vvithout workes is dead. (Iā 2.) and he flatereth himselfe of onely faith to little purpose, that is not adorned with good workes.

He that carrieth his Crosse, must die to the world: for to carrie the crosse, is to mortifie himselfe. To carrie the crosse & not to die, is but a point of hypocrisie. * Whosoeuer shall not, stagger in his heart but beleeue that watsoeuer he saieth shall be done: it shall be done vnto him. (LVC. 11.) * He that beleeueth in the sonne of God hath life euerlasting but he that is incredulous to the Sonne, shall not see life, but the wrath of God remaineth vpon him (IO. 8.) * Euen as the bodie without the spirit is dead, so also faith without workes is dead. (Iam. 2.)

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Most deare sister, great doubtlesse is the dignitie of faith, howbeit without charitie, it is nothing worth. Wherefore venerable sister, preserue in you the right faith, hold the true faith: keepe the vnspotted faith, let the right faith remaine in you let the faith of an vncorrupt confession be in you. Speake nothing rashly of Christ, thinke or imagine nothing of God that is wicked or lewd, least you offend his loue. Be vpright in faith, haue a holy conuersation in a right faith, and denie not God by your workes, on whome you call by your faith. Euill mixt with good doth defile many things. One thing that is bad, doth corrupt many that are good. Being perfect in faith, offend not in your actions. Defile not your faith by liuing amisse. Corrupt not the integritie of your faith by your bad manners. Mingle not vice with vertue, adioyne not euill to good. Louing sister God preserue you in health. Amen.

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Of hope. CHAP. II.

* OVR Lord saith in the Ghospell, Haue confidence, feare, lye not. (MATH. 14.) * Hope that is seene, is not hope, for that which a man seeth, wherefore doth he hope it? But if we hope for that which we se not, we expect by patience. (ROM. 8.) Wherevpon Salomon saieth. * The expectation of the iust is ioy, but the hope of the impious shall perish. (PROV. 10.) Therefore most deare sister, do you likewise expect our Lord, and depart from euill, and he will exalt you in the day of his visitation, that is at the day of your death, or at the day of doome.

They that cease not to commit sinne [Page 9] do expect Gods mercie in vaine: which they might expect well, if they would depart from euill. Wherevpon blessed Isidorus saith: We ought to feare, least through the hope which God promiseth vs, we persist in doing amisse. Neither must we againe despaire of Gods mercie and compassion, for that he doth strictly restraine vs frō sinne: but (which is better) let vs eschew both these dangers, by shunning sinne, & by Gods pittie hoping for pardon. For euerie iust man laboureth betweene hope and feare: for that one while hope maketh him ioyful, an otherwhile the horrour of hell maketh him fearefull. For he that despaireth of the pardon of his sinne, doth more condemne himselfe by despaire, then by the euill he hath done.

Wherefore beloued sister, let your hope be firme in Christ Iesus your bridegrome, because mercie shall compasse [Page 10] hose about, that hope in our Lord. (Psal. 10.) * Hope firmelie in our Lord, and doe good, inhabit the earth, and (in his heauenly kingdome) you shall be fed with his riches. (psalm. 26.) Venerable sister, lay aside iniustice, and hope in Gods mercie & compassion, cast aside iniquitie, and hope for saluation. Amend your selfe, and hope in Gods mercie. Expell from you wickednes, and hope for forgiuenes. Correct your life, and hope for life euerlasting: to which he vouchsafe to bring you, who hath chosen you before the world began. Amen.

Of the grace of God. CHAP. III.

THE Apostle S. Paul saieth: * Where sinne abounded, grace did more abound: that as sinne reigned to death [Page 11] death, so also grace may reigne by iustice to life euerlasting. (Rom. 5.) * For the stipends of sinne are death, but the grace of God, life euerlisting. (Rom. 6.) * But to euerie one of vs is giuen grace according to the measure of the donation of Christ (Ephes. 4.) Most deare sister, according as S. Isidorus saith. Mās going forward, is the guift of God. If therefore we goe forward by the guift of God, it is requisit, that in respect of our good workes we praise not our selues, but God: neither can any one be amended of himselfe, but of God. Man hath no good thing, that is properly his owne, whose way is not his owne according as the Prophet doth affirme, who saith: * I know Lord, that mans way is not his owne, neither is it in à man to walke, and to direct his stepps (IERE. 10.) VVhen he receiueth any guift, let him seeke no more [Page 12] then what he receiueth, least whiles he assaieth to get away the office of an other member, he loose that which he merited before. For he disturbeth the whole order of the bodie, who being not content with his owne office, seeketh to get [...]at which belongeth vnto an other.

In the diuision of guifts, men receiue diuerse guifts of God. Neither are all guifts granted vnto one man, but for humilities sake God hath ordained this order, that one may haue that, whereby he may be admired in an other. For the vision of Ezechiel (chap. 3.) concerning the winges of liuing creatures, striking one against an other, doth signifie the vertues of holy men, prouoking one an other by mutual affection, and instructing one an other by successiue examples.

Moreouer honest virgin, I would not [Page 13] haue you ignorāt, that without the afore going, accompanying, and assisting grace of God, we can doe no good. The grace of God doth preuent vs, that we may desire good, is doth accompany vs, that we may begin good, it doth cooperate with vs, that we may performe good. From God therefore is giuen vs a good will, a beginning, and performance. From God are giuen vs vertues, but vices and sinnes do arise from our selues. Charitie, modestie and chastitie are giuen vs from God: but pride, auarice, and couetousnes, are from our selues. Without God we can doe no good, but by Gods grace we can doe māy good things. Without the grace of God we are slow, dull, and tepid to doe any thing that is good, but by Gods grace we become gratefull, and carefull and deuout in good workes. Without God we are readie presently to commit [Page] sinne, but by the grace of God we are freed from the same. Without God we affect earthly and trāsitorie things more then is fitting, but by the grace of God we despise whatsoeuer is in this world, and desire heauen. We are excluded our of paradise for the sinne of the first man, but by the grace of God we hope to attaine thither againe. By the sinne of the first man we descend into hell, but by the grace of God we hope to ascend into heauen, For if we be potent, rich or wise, we ought to ascribe it wholy to Gods grace. Yea I would haue you know (most reuerend sister) that all good things, which we haue in this world, we haue by the grace of God. For all euills or miseries happen vnto vs for our sinnes: howbeit God by his holy mercie and grace giueth vs good things. Crosses and calamities befall vs for our sinnes, but our prosperitie proceedeth from [Page 15] Gods grace. Aduersities befall vs for our iniquities, but by Gods grace all things necessarie are bestowed vpon vs, and for our vices aduersities do befall vs.

Wherefore ô spouse of Christ, it is verie requisite, that we continually call to mind with all thankfullnes of heart, the benefits, which we haue receiued from God. Wherevpon the Church in the Canticles speaketh of Christ her bridegroome, saying: * We will reioyce and be glad in thee, mindfull of thy breastes aboue wine: the righteous loue thee (Cant. I.) As if-shee should say: Being mindfull of thy grace, mercie, and benefits they loue thee: that is, they loue thee that are right of heart.

They are right of heart, who attribute nothing to their owne merits in respect of their iustice or holines, but ascribe all [Page 16] to the guift of thy grace. Being mindful of thy grace, by which they are saued, they loue thee.

Honest virgin, be allwayes mindfull, that whatsoeuer good is in you, is from the grace of God. Heare S. Paul the Apostle, speaking of himselfe: * By the grace of God, I am that which I am: (1. Cor. 15.) so you likewise (most deare sister) by the grace of God are that, which you are. For your contempt of the world, your forsaking the house of your father, your vouchsafing to be the handmaid of God, your determinate resolutiō to serue God in religion, and lastly your solemne vow or Profession to liue amongst Gods handmaids, all these benefits haue hapned vnto you by meanes of God grace. For in that you are a Virgin, and prudent and wise, it doth not procede from your selfe, but from Gods grace.

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A question. Tell me I pray you, deare brother, what meaneth that which we read in holy Write, that no man is good, iust, or holy, sauing God onely?

The answere. Deare sister, euen as it is written, so it is truly: God onely is good, iust, and holy; because he is good by himselfe: but men are good, not by themselues, but by God: and therefore God onely is good, because he is good by himself. Howbeit men are good, iust, and holy; not by themselues, but by the grace of God almightie. Which thīg the bridegroome of the Church Christ Iesus doth verie well signifie in the Canticles, saying: * I am the flower of the field, and the lilly of the valley, (Cant. 2.) for that I spread abroad the sweet sauour of my vertue throughout whole world. I, saith he, am the flower of the Field & the lilie of the valley: that is, I am the holines, goodnes, and iustice [Page 18] of those, who with humilitie trust in me: Because none of them can he holy, good, or iust without me, euen as I haue said in the Gospel: * Because without me you cā doe nothing. (Io. 15.) I am the Flower of the Field, and lilie of the valley. (Cant. 2.) For like as a Field is adorned and beautified with flowers: so the whole world is adorned and beautified with the Faith & knowledge of Christ. I am the Flower of the Field and lilie of the valley: because I do giue my grace to those men more amplie, who trust not in their owne goodnes, nor in their owne merits, but in me. I admonish you therefore, deare sister: to the end you attribute nothing to your owne merits, or presūe nothīg of your selfe. Place nothīg in your owne vertue, trust not in your owne forces, put no confidence in your owne boldnes. Ascribe all thīgs to Gods diuine guift and grace. Giue God thankes in all your doings. Giue God thākes [Page 19] in all your actions. Giue God thankes in your whole conuersation. Let your confidence be continually in Christ, who hath created you of nothing.

Of the feare of God. CHAP. IV.

1. MOst deare sister, heare what I say, consider what I counsel you, listen to what I speake. * Feare God aboue all things; and obserue his cōmaundements (Eccle. 12.) because * the eies of our Lord are towards them that feare him, (Eccles. 15)* and in them that hope vpon his mercie (Psal. 146.) Salomon also saith: *Feare God, and depart from euill (Prou. 3.) *He that feareth our Lord neglecteth nothing: (Eccl. 7.) (And in an other place: * The [Page 20] feare of our Lord is glorie, & gloriatiō, and ioy, & a crowne of exultation. The, feare of our Lord shall delight the heart and shall giue ioy, gla [...]nes in length of dayes: (Eccli. 1.) For he that is without feare shall not be able to be iustified. The feare of our Lord is wisdome and discipline.

2. Be not incredulous to the feare of our Lord; and come not to him with a double heart. Ye that feare our Lord expect his mercie: and dec [...]ne nor from him, least you fall: Ye that feare our Lord, hope in him: & mercie shall come to you for your delectation. Ye that feare our Lord beleeue him, and your reward shall not be voide. Ye that feare our Lord, loue him, and your hearts shalbe illuminated. They that feare our Lord will not be incredulous to his words, & they that loue him, will keepe his way. They that feare our Lord, will [Page 21] seeke after the things, that are pleasing to him: and they that loue him, shall be filled with his law. They that feare our Lord, will prepare their hearts, and in his sight will sanctifie their soules. They that feare our Lord, will keepe his commaundements, and will haue patience euen vntill his visitation. * The eies of our Lord are towards them that f [...]are him, and he knoweth all their workes. (Eccles. 15.) The consummation of the feare of God is wisdome and vnderstanding. [Eccl. 21.] To him that feareth our Lord euills shall not [...]appen: but in temptation God will keepe him and deliuer him from euills. [Eccl. 33. * The spirit of them that feare God is sough [...] and at his sight shall be blessed. [Eccles. 34.] The feare of our Lord is as a Paradise of blessing, and a glorie shall couer the same. [Eccles. 40.] Blessed is the man to whome is giuen to haue the feare of [Page 22] [...] [Page 23] [...] [Page 24] [...] [Page 25] [...] [Page 20] [...] [Page 21] [...] [Page 22] God (Ec. 25.) The feare of God is the beginning of his loue. O deare sister, nothing doth so keepe vs free from sinne, as the feare of hell, and the loue of God. To feare God is to commit no sinne, and to omit no good that is to be done. * The feare of our Lord is a fountaine of life. (Prou. 14.) * With him that feareth our Lord it shall be well in the later end, and in the day of his death he shall be blessed. (Eccli. 1.)

Venerable sister, it is good for vs to feare God, because the feare of our Lord expelleth sinne. The feare of our Lord doth alwayes amend. The feare of our Lord doth represse vice. The feare of our Lord doth make a mā carefull and sollicitous: but where there is not feare, there is perdition of soule. Where there is not feare, there is dissolution of life: where there is not feare, there is aboūdance of sinnes. Therefore [Page 23] honest virgin, let feare & hope alwayes be in your heart: let feare & confidence be ioyntly in your. Let hope and feare perseuere equally in you. So hope in Gods mercie, that you feare his iustice. Howbeit (most louing sister in Christ) I would haue you to know, that there are foure feares: to wit, humane, seruile, initial, and chast. Humane feare (as Cassiadorus saith) is, when we feare to suffer corporal dangers, or to loose our earthly substance, for which we offend. This wordly feare is naught, and in the first degree is forsaken with the world, and by our Lord is for bidden in the Gospel, saying: * Feare ye not them that kill the bodie &c. (Mat. 10.)

The second feare is seruile, as S. Augustine saith: Through the feare of hell a man departeth from sinne, and all the good workes, which he doeth, he doeth not for the loue of God, but for the feare of hell. He feareth as a seruant, who [Page 24] doeth the good, which he doeth, not for feare of loosing the good, which he [...]oueth not, but for feare of suffering the euill, which he feareth. He feareth not to loose the embracements of his most beautifull bridegroome, but least he be throwne downe leadlong into the paines of eternal perdition. Of this seruile feare S. Paul saieth: * You haue not receiued the spirit of seruitude againe in feare: but you haue receiued the spirit of adoption of sonnes. (Rom. 8.) that is, a filial spirit. This seruile feare is good and profitable, allbeit vnsufficient and vnperfect, by which the custome of iustice doth encrease by little and little.

When a man beginneth to beleeue the day of iudgement, he beginneth to feare. If he beginneth to beleeue, he beginneth likewise to feare: but for that [...]e feareth, he hath not yet a perfect confidence [Page 25] in the day of iudgement. Charitie is not yet perfect in him, that as yet feareth: because if charitie where perfect in him, he would not feare. Perfect charitie would cause in a man perfect iustice, and a man would haue no cause to feare: but he would haue iust cause to desire, that iniquitie may passe, and the kingdome of God may come. What is perfect charitie, but perfect sanctitie? He hath in himselfe perfect charitie, that liueth perfectly. He that liueth perfectly, hath nothing whereby to be damned in hell, but rather whereby to be crowned in heauen. He that hath perfect charitie in himselfe, feareth not to be punished in hell, but hope [...]h to glorie with God in heauen. Wherevppon it is said in the psalme: * All that loue thy name shall glorie in thee. (Psal. 5.) Feare therefore is not in charitie, but perfect charitie driueth forth feare. Feare first commeth [Page 26] into the heart of man, that a place may be prepared for charitie.

To this seruile feare succeedeth a third Feare, to wit initial, when a man beginneth to doe good for the loue of God, which he did before for the feare ef hell. Of this initial feare the Prophet Dauid saith in the Psalme: * The feare of our Lord is the beginning of wisdome. Psal. 110. Initial feare is whē a mā beginneth to loue God, whome before he feared; and by this meanes seruile feare is excluded from the heart.

To this initial feare succeedeth a fourth feare, called chast; by which we feare least our bridegroome (to wit Christ Iesus) delay, or depart from vs: least we affrōt, or offend him, & least we loose him. This chast feare proceedeth from loue. This chast feare ariseth from loue. Of this feare we read in the psalm: * The feare of our Lord is holy, permanent [Page 27] for euer and euer. (Psal. 18.) Feare first commeth into the heart of man. And whie? That it may prepare a place for charitie. & by how much the more that charitie doth begin to dwell in the heart of man, by so much the more feare doth decrease: by how much the more charitie is in the heart of man, by so much the lesse feare is Whie. Because charitie chaseth it forth.

Listen deare sister, and I will tell you a fit similitude. Oftentimes we see that the thread is introduced by meanes of the bristle or bigge rough haire: when any thing is sowen, first the bristle entreth in, and after the bristle entreth the thread: so feare ētreth first into the mind of man, and after feare charitie: feare entreth in that it may bring in charitie: but after that charitie is entred, it driueth forth feare. This feare is holy, for that it begetteth holines in the mind of a mā. [Page 28] This feare is holie, for that it bringeth perfect charitie into the mind of a man. For perfect charitie is perfect sanctitie. This feare is chast, for that is doth not admit adulterous loue; and this, because it loueth God aboue all things, and preferreth nothing before his loue. This feare likewise is termed filial, for that it doth not feare God as a seruāt feareth a cruel maister, but as a sonne feareth a most louing father. This Feare is therefore termed filial, for that it doth not feare as a seruant, but as a sonne.

But whence is it, that the Prophet Dauid saieth. * The feare of our Lord is holy, permanent for euer and euer. (Psal. 18.) sithēce S. Iohn saieth Perfect charitie casteth forth feare (1. Io. c. 4.) This is that which we said before, that he hath a chast and holy feare, who doth not feare, God for feare of hel, or for feare of tormēts, but for loue & reuerence. [Page 29] And this feare (to wit, the reuerence of God) remaineth for euer and euer. But he that feareth God for feare of the paines of hell, hath not a chast but a seruile feare in himselfe, for that he hath not perfect charitie. For if he did perfectly loue God, he would haue perfect iustice in himselfe, and would feare God, not for feare of torme [...]s, but with feare and reuerence. And therefore feare of paine or torments is not in charitie, because perfect charitie chaseth it forth. The seruant feareth his maister in one sort, and the sonne his father in an other. The seruant feareth his maister with despaire and hatred: the sonne feareth his father with reuerence and loue.

Now therefore most reuerend sister, I admonish you, that you feare God with loue & reuerence. For I would not haue you lie alwayes groaning vnder the yoke of feare; but rather that you should [Page 30] lift vp yourselfe by loue to our lord your father, who hath made you as his daughter. Moreouer I admonish you, that you loue God chastely, and preferre nothing before his loue: but that you despise for his loue all wordly things whatsoeuer. Againe I aduise you, and entreat you (most honest. Virgin) that you amend your life with all care and diligence: and therfore let your discourse be chast, your gate honest, your countenance humble, your tongue affable, your mind full of loue, your hands full of good workes, and this by the assistance of our Lord, without whome you can doe nothing that is good. Most louing sister in Christ if you will heare me as a brother, and feare God with your whole heart and affection, you shall haue many good things not onely in this life, but also in the life to come. Amen.

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Of Charitie. CHAPT V.

* THE King hath brought me into the wine cellar, and hath ordered in me charirie. (Cant. 2.) This wine cellar is the church, in which is the wine of Euangelicall preaching. Into this cellar therefore the spouse of the bridegroome (to wit a holy soule) is brought & charitie is ordered in her: because all things are not to be loued alike but a [...]ter a differēt manner. We ought not to loue all things equally, but some lesse & some more. For to know what to doe & yet not to know what order we are to keepe in our proceedings, is not perfect knowledge. If we do not loue those things which we ought to loue: or if we loue those things which we ought not to loue, we haue not charitie. [Page 32] And if we loue those things more which we ought to loue lesse: or if we loue those things lesse, which we ought to loue more, our charitie is not ordinate.

This therefore is ordinate charitie, that we loue God before all things, & aboue all things. We ought to loue God with our whole heart, that is with our whole vnderstanding, and with our whole soule, and with our whole will, and with our whole mind, and with our whole memorie: to the end that we direct all our vnderstanding, and all our thoughts, and all our life to him from whome we haue all good things: or let nor part of our life be left idle, but let euerie thing that commeth into our mind be directed to that streame, where the force of loue doth runne. Therefore most deare sister, it is a thing most worthy and most necessarie for vs, that we loue God (who is the supreme good in [Page 33] all things, and aboue all things. Wherefore to loue the chiefest or supreme good, is the highest happines or felic [...] tie: because by how much the more euerie one loueth God, by so much the more he shal be blessed. He that loueth God is good. If good, ergo blessed. Wherevpon Salomon saith in the Canticles: * Loue is as strong, as death. (Cant. 8.) Doubtlesse the loue of God is said to be as strong as death, because like as death doth violently separate the soule from the bodie: so the loue of God doth violently separate a man from the world, and from the loue of all things transitorie. Verily the loue of God is as strong as death: because when we are mortified by the loue of God frō sinne & vice: that which death doth doe in the bodily senses, the same doth the loue of God effect in worldly desires:

God ought to be loued in respect of himselfe, [Page 34] for that he is most good, and hath created vs of nothing. Charitie is loue, because God is to be loued in respect of himselfe, and our neighbour for God. In the first place God is loued (as is alreadie said) in all things, and aboue all things. In the secōd place our neighbour is loued in God, that is, in good. Charitie hath two commaundements, the one pertaining to the loue of God, which is the greatest commaundement: The other pertaining to the loue of our neighbour, which is like vnto this: according as is written: * Thou shalt loue the lord thy God with thy whole heart, & thy whole soule, & with all thy strēgth & with all thy mīd: & thy neighbour as thy selfe. (Luc. 10.) As if he should say: Thou oughtst to loue thy neighbour to the same end as thou louest thy selfe; to wit, that he may be good and vertuous, and may be able [Page 35] to attaine to eternal happines. Of this loue of God and our neighbour, the bridegroome, (to wit, Christ Iesus) speaketh in the Canticles to his spouse, that is to say, to the Church, or to a deuout soule, saying: * How beautifull are thy breasts, my sister spouse: thy breasts are more beautifull then wine, and the odour of thine ointments aboue all aromatical spices (Cant. 4.) What is vnderstood by breasts more fitly in this place, then the loue of God and our neighbour: of which we haue spokē before? by which breasts a deuout mind doth by her loue no wrish all her senses, is linked to her God by a most intimate affection, and affordeth to her neighboures all the good shee can. And the odour of thine ointments aboue all aromatical spices. By ointments we vnderstand those vertues, which proceed from charitie. We ought to loue o [...]r neighbour in [Page 36] that which is good: because he that loueth his neighbour in wickednes or sinne; doth not loue his ne [...]ghbour, but hate him. * He that loueth not [...]is brother, whome he seeth: how can he loue God, whome he seeth not? (1. Io. 4.) No no: there is no likelihoode of it. Let vs therefore loue one an other, because charitie is from God. And he that loueth his brother is borne of God, and seeth God. He that loueth his brother, whome he seeth with the eies of his bodie, seeth with the eies of his mind God remaining in himselfe, to wit, charitie; because God is charitie. And he that loueth not his brother, whome he seeth with the eies of his bodie, seeth not with the eies of his mind God remaining in himselfe, to wit charitie: because if there were charitie in him, God were in him, because God is charitie.

We ought likewise to loue our kins [Page 37] folk, if they are good, and if they serue God. We ought more to loue strangers, that are conioyned vnto vs by the bond of Christian charitie, then our owne kinred that do not loue, no serue God. And why? Because the cordial linke of charitie is more holy then the carnal bond of the bodie. We ought to loue all such as are Christians: but sit hence we cānot doe good to all, we ought to helpe those especialy, who are neerest vnited vnto vs as it were by chance, either in respect of place or time, or any such occasion. We ought with like loue and affection to w [...]sh life euerlasting to all men. We ought to loue all men with the like affection of charitie; to wit, that they may serue God and be saued. Howbeit we are not bound to doe workes of mercie to all men in the same measure; but to some lesse, and to others more. Dearely beloued sister, if we wil [Page 38] obserue true & perfect charitie, we may by Gods assistance attaine to our eternal countrie.

Moreouer we ought for Gods sake to loue our enemies, like as he himselfe saieth in the Gospel: * loue your enemies, doe good to them that hate you and pray for thē that persecute & abuse you: that you may be the children of your father, which is in heauen. (Mat. 5.) Thus then you see (venerable sister) the necessitie of charitie, without which no man is able to please God almightie. He loueth not God, that hateth man. Neither doth he loue God, that contemneth his commaundements. Charitie is the roote of all vertues. For without charitie whatsoeuer we doe, doth nothing at all auaile vs. Our studie and labour is to little purpose, if we haue not charitie; because God is charitie. There raigneth coue [...]usnes and carnalitie, where there is [Page 39] not charitie. Then a man is growne to the perfection of vertue, when he is full of charitie. Without the loue of charitie, albeit any one doth beleeue rightly; yet he cannot attaine to eternal felicitie.

The vertue of charitie likewise is of so great estimation, that if it be wanting, all other vertues are had in vaine. He that loueth not God, loueth not h [...]mselfe. Now therefore I admon [...]s [...] you (most hōest virgin that by loue you will seeke to be linked to Christ Iesus your inuis [...]ble bridegroome & that you bu [...]ne with t e desire of him. Desire nothing that is in this world. Esteeme [...]he length of th [...]s life present to be a torment, hasten to goe forth of th [...]s world. Admit no earthly com [...]ort or solace, but seeke and sigh after Christ (whome you loue) with your whole mind and forces. Let the heal [...]h of your bodie for Christs sake seeme nothing worth vnto you, le [...] [Page 40] the dart of his loue wound you, that ye [...] may be able to say truly: I am wounded with charitie. My deare sister in Christ, heare the wordes of Christ Iesus your bridegroome: * He that loueth me, shall be loued of my father: and I will loue him, and will manifest my selfe vnto him. (Io. 14.) Loue him therefore (most louing sister) in this vale of miserie, [...]hat he together with the father may vochsafe to loue you, in eternal felicitie. Amen

Of the beginnings of such as are conuerted. CHAPTER IV.

A Reward is prōised to such as begin, but it is giuē to those that perseuer to [Page 41] 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 cōuerted 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.

[Page 42]

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 ēd, 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, t [...]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 chast [...]sed from doing amisse: and [Page 43] 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 [Page 44] they consent not to his suggestion.

Aremisse or slack conuersion doth bring many into their former errours, and resolue them into their wonted negligēce. 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 [Page 45] before them. But the art of diuine feare hath māy tepid folowers, frozē 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 mutatiō or chāge 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 conueniēt, that euerie one should depart euen corporally from that place, where he remēbreth that he hath beene subiect to vice.

[Page 46]

Venerable sister, heare what I say: many are conuerted to God, not so much with their mind, as with their bodie: which I cānot speake without great griefe and groning: they weare the habit of religion, but wāt a religious mīd & meanīg. 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: * Thē they receiue their reward in this world. (Mat. 6.) Wherefore deare sister, we must be [Page 47] 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 thē that loue him. (1. Cor. 2.) Wherevpon the Prophet saith. * I shalbe filled, when thy glorie shall appeare, (Ps. 16.) Wherefore most amiable sister in Christ, [...] that fulnes be our happines. Amen.

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Of Conuersion CHAP. VII.

Our lord saieth in the Gospell. * If any mā 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, & mā ners, [Page 49] 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 delightfull; the seruants of God do shunne, as hurtfull. The seruants of God are more delighted in aduersities, then in worldlie prosperities.

Most deare sister, those things that are in the world, are contrarie to the seruants of God, to the end that when they feele these thing [...] contrarie vnto them, they should heartily sigh after the kingdome of heauen. He is ordinarily gratious in the sight of God, that is contemptible in the eie of the world. For it cannot be, but that those things are beloued of God, which are odious to the world. Holy men are pilgrims & strangers in the world. wherevpon Peter was reprehended, for [Page 50] that he desired to haue a tabernacle made on the mountaine: because Saincts haue no tabernacle in this world, for whome there is prepared a countrie and house in heauen. Venerable sister, all things temporall do drie and wither away like hearbs parched with the sunne, and therefore the seruants of God do contemne and dispise these transitorie things in hope of those eternal, which are alwayes flowrishing and greene? and not without iust reason, for that they see no stabilitie in them.

Holy men, who perfectly, contemne the world, do so die to this world, that they are delighted to liue onely to God. And by how much the more they withdraw themselues from the conuersation of earthly things, by so much the more they contemplate with the eies of their mind, the presence of God, & the assembly [Page 51] of his holy Angells. For albeit God doth protect the life of his elect in the middest of carnal men: yet it is rarely seene, that a man liuing amidst the pleasures of the world, is free from sinne. He will not be alwayes secure, who is next doore to danger. Deare sister, it is good that a man be corporally remoued from the world: but it is much more laudable and profitable, that he be withdrawen from the world in will. He therefore is perfect, who in bodie and mind is sequestred from the world Wherevpon blessed Iob saith: * Th [...] [...]lde asse contemneth the multitude o [...] [...]e citie. (Iob. 39.) And the seruant of G [...] [...]co contemneth humane companie.

They that pe [...]fectly despise the world, desire the aduersities of this life, and contemne prosperitie: and so by contemning this life temporal, they find that which is eternal. For that mind is [Page 52] farre from God, to whome this miserable life seemeth sweete. For it knoweth not, what heauenly thing it ought to couet, or what earthly thing it ought to contemne. For as it is written. * He that addeth knowledge, addeth also labour. (Eccles. 1.) By how much the more a man is able to know what heauenly things are to be desired: by so much the more he ought to grieue at the earthly and transitorie [...]hings, with which he is entangled: The seruant of God that busieth himselfe in the temporal good of his kinred, separate [...]h himselfe from the loue of God. Wherefore a religious man ought so to doe good to his parents and kinsfolk, that by doing them a carnal courtesie or good turne, he decline not from his spiritual good worke or vertuous resolution.

My deare sister in Christ, heare [Page 53] what S. Isidorus saith, Many Chanons, Mōkes, & Nūes are ētāgled with earthly cares, & ph [...]ensies, brawles, & businesses, through loue to their parents; and for their [...]emporal good, loose their owne soule. Howbeit an ordinate discretion is to be vsed, tha [...] what we mercifully bestow vpon strangers, we denie not to our parents. For it is fitting that we giue to our parents, what we piously bestow vpō strāgers. For that is carnally imparted to our parents, which is religiously giuen to strangers.

H [...]nest sister, we ought not to hate our parents, but their impediments; which lead vs aside from our good purposes. By the kine of the Philisteans, whic [...] carried the arke of our Lord into the Land of Israel (1. King. 6.) We figuratiuely vnderstand those, who for the loue of God haue left the world. For like as the Philisteans yoked the kine to [Page 54] the waine, and shut vp their calues at home, and laid the arke of the testament of our Lord vpon the waine: so the yoke of Christ (which is sweete and light is laid vpon the necks of Gods seruants. And like as the kine did bellow through the loue of their calues, & yet wēt not aside, either to the right hād or to the left but wēt forward in the right way, vntill they came to Bethsames, which is in the entrance of the land of Israel: so Gods seruants ought to goe foreward in the right way, neither ought they for the loue of their parents to decline to the right hand or to the left, from their good workes or purposes; but to keepe in the right way to Bethsames; that is, vntill they attaine to the entrance of celestial happines. And like as [...]he kine went on bellowing for their calues: so Gods seruants ought to bellow or grone for their parents, that is, they ough [...] to [Page 55] pray for them, that God will assist them with his grace, and deliuer them from euill, and confirme them in goodnes.

Most louing sister in Christ, we ought not (as I haue said alreadie) to [...]ate our parents, but to loue the [...]. But if, as S. Augustine saieth, they hinder vs in the way of perfect [...]ō, we are not bound so much as to burie th [...]m. You, deare sister, haue gone with Abraham forth of your countrie, and out of your kin [...]ed, and out of your fathers house (Gen. 12.) and haue come into the Land, which God [...]ath shewed you; t [...]at is, into a Monasterie. Werefore, I pray, t [...]at you may perseuere by liuing vertuously therein, that after your bodily death, you may rest in the bosome of Abraham, that is, in the kindome of heauen. You, beloued sister, haue gone with Lot out of Sodome (Gen. 19.) [Page 56] that is, out of a secular life and conuersation: and therefore I admon [...]sh you, not to looke back with h [...]s wife: least, (which God forbid) you be made an example to all men for your bad life. Yea rather I entreat you, that with Lot you saue your selfe in the mountaine, that s, in the Mona [...]erie, and be an example to others of sanctitie

You, most vertuous Virgin, haue with Iosuè issued forth of Aegypt, th [...]t is, out of the world: and do remaine with him in the desert, [...]hat is, in th [...] monasterie, in which God doth raine downe manna vnto you: that is, he giueth you the bread of his heauenly word. Wherefore most louing sister in Christ, I admoinsh you, that you perseuere in the monasterie, as you haue begun: that by watching, praying, singing, and couragiously fighting against the diuel; [Page 57] all your enemies being foyled, and all the delightes of the world being subdued, you may with the same Iosuè attaine to the Land of promise, that is to the countrie of celestial happines, and there deserue to see the face of that neuer wearied sunne of iustice. Amen.

Of the contempt of the vvorld. CHAPT VIII.

MOST deare sister, listen what our Lord Iesus Christ saieth in the Gospel. * Fuetie one that hath left house, or brethren, or sisters, or father, or mother, or wife or children, or lāds for my sake: shall receiue an hundred fold, and shall [Page 58] 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 cō temneth all things heere on earth that daily thinketh o [...] 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 [Page 59] 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 [Page 60] of God is as much wor [...]h, as you are. Bestow your selfe vpon Christ your bridegroome, and buy his kingdome of him. Be not troubled at the p [...]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 [Page 61] endured many miseries and sorrowes by meane of their temporal substance. Riche [...] haue beene the cause of many mēs 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 m [...]d. A mind busied in earthly affaires, is alwayes full o [...] āguish.

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 t [...]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 [Page 62] 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 [Page 63] vpon by a multitude of seruants, albeit he be defended with swords and halberts: albeit he be compassed about with innumerable troupes of attendāts, 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 dou [...]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 glori [...] 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 [Page 64] 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 Iesu [...] Chri [...] [...] 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 [...]feminate the minde. The court of an earthly [Page 65] 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.)

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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 you, which we read in the Canticle [...]: * 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 [Page 67] be neither ouer good, nor ouer thread bare: but let your clothing be answearable to your calling. For so S. Augustine writeth o [...] 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 filthīes of soule: because, by how [...]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, [Page 68] and plaine. Let no vnseemelines, lasciuiousnes, wantonnes, pride, or lightn [...]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 [Page 69] 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 per [...]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 [Page 70] 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 [Page 71] 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.

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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, whē shee calleth to mind the euills which shee hath committed. [Page 73] 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, w [...]en he is moued to compunction of heart. For Peter then weptt, when C [...]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 [Page 74] 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: * Our Lord hath taken away thy sinne, thou shalt not die. (2. King. 12.) Old Tobias by his compunction and teares deserued to receiue cure of his blindnes, and comfort of his pouertie. For so the Angel Raphael said vnto him. [Page 75] * Ioy be to thee alwayes: and he added: Be of good che [...]re, it is verie neere, tha [...] thou be cured [...] [...]od. (Tob. 5.) Marie Magdalene i [...] [...] manner by compunction and teares deserned to heare from our Lord: * Thy sinnes are forgiuen thee (Luc. 7.) Venerable sister, I haue for this end rehearsed these examples of the Saincts vnto you, that teares by cō punction may become sweet vnto you. True compunction is a treasure much to be desired, & an vnspeakeable ioy to a mans mind. The soule that in prayer hath compunction, goeth foreward in the way of saluation. A stout and valiant man is no lesse laudable in weeping, then in warre. Wherefore sithence we haue defiled our life after baptisme, let vs by our teares baptise it againe. Where teares do abound, there the fire of spiritual deuotion is kindled, which doth illuminate the secrets of the mind. The [Page 76] teares of penitent men are reputed w [...]th God for baptisme. My deare sister in Christ, if you haue co [...]nction according to God, you shal [...] [...] [...]lessed. Compunction of heart is [...] health of the soule: compunction of mind is the illumination of the soule, because the soule is thē enlightned, when shee is moued to teares. Compunction of teares is remission of sinnes, because our sinnes are then forgiuen, when they are called to remembrance with weeping and lamentation. Compunction causeth the holy Ghost to come vnto the soule: because when the mind is visited by the holy Ghost, forthwith a man bewaileth his sinnes.

A question. Deare brother, tell me I pray you, what are the motiues of our griefe, for which we ought to weepe in this life.

The answere. Louing sister, we ought to [Page 77] weepe for our sinnes, and for the miserie of this world and for the compassion of neighbour, an [...] for the loue and desire of the heauenly reward. He wept for his sinnes that said: * I will euerie night wash my bed, I will water my couche with my teares. (Psal. 6.) The same holy man lamented for the miseries of the world, when he said: * Woe is me, that my seiourning is prolonged, I haue dwelt with the inhabitants of Cedar: my soule hath beene long a seiourner. [Psal. 119.) Our Lord through cōpassion wept ouer Lazarus. (Ioan. 11.) and ouer the citie of Hierusalem, saying: Because if thou also hadst knowen, &c. (Luc. 19) Likewise the Apostle S. Paul, that willeth vs to reioyce with them that reioyce and to weepe with them that weepe, (Rom. 12.) did grieue through compassion saying: Who is weake, and I am not [Page 78] weake? [2. Cor. 11) The iust did lament through the loue of the heauēly reward saying that of the Psalmist: Vpon the riuers of Babilon, there we sate and wept, whiles we remembred Sion. [Psal. 136.) This present life is a death: because it is full of miseries: because it is not in the countrie, but in the way, it is not in the house, but in the place of banishment. In this world we are not in our citie, but in the pilgrimage, as it is written, * We haue not heere a permanēt citie, but beke that whice is to cōe (Hech 13.) Wherefore deare sister. I admonish you that you first lament for your sinnes: secondly for the miseries of the world: thirdly through compassion towards your neighbour: and lasthy through the loue of God, and of the heauenly reward Honest virgin, desire God with all deuotion, that he will giue you trute contrition of heart, and compunction of mind. [Page 79] Compunction causeth Christ the onely begotten sonne of God to come & abide in vs, as our Lord himselfe saieth: * If any one loue me, he will keene my word and my father will loue him, and we wil come to him and will make abode with him. (Io. 14.) Where teares do abound, there greiuous temptations do not approach: and if at any time they approach they take no roote there. Deuout teares do alwaies cause a great confidence. Amiable sister in Christ heare the voyce of Christ Iesus your bridegroome saying: Arise, make hast my loue, my doue, beatifull one, and come. For winter is now past, the raine is gone, and depa [...]ted. The flowe [...]s haue appeared in our land: the time of pruning is come, the voyce of the tuttle is beard in our land: that is, the voyce of the Apostles preaching in the Church. The tu [...]tle is a most cha [...]t bird, which is alwayes accustomed to build or [Page 80] abide in high places or trees, signifying Apostles or other Doctors, who are able to say: * Our conuersation is in heauen: (Philip. 3.) which vseth groning insteed of singing; and signifieth the lamentatiō of the saincts, who exhort their friends to mourning and weeping, saying.* Be miserable, and mourne, and weepe. (Iam. 4.) Wherefore honest virgin, take example from this turtle, and lament for the loue of Iesus Christ your bridegroome vntill you be able to see hlm raigning in the throne of his kingdome. It is better for you to lament for the loue of Iesus Christ, thē for feare of hell.* Thy cheekes arc beautifull as the turtle doue. (Cant. 1) It is the turtles nature that if either of them loose his mate, he seeketh not an other. O spouse of Christ be you like to this turtle, and besides Christ Iesus your bridegroome, seeke no other louer. O spouse of Christ, be you like to [Page 81] the turtle, and lament day and night through a desire of seeing Christ Iesus your bridegroome, who is alreadie ascended to heauen, that at length you may deserue to see his face, sitting at the right hand of God the father. * Thy cheekes are beautifull as the turtle doue. In the cheekes there is wont to be a modest bashfulnes. Venerable sister, you haue the cheekes of a turtle doue, if you loue no other friend besides Christ. Therefore most deare sister, incessantly wash away your sinnes with teares and lamentations. Daily wash away your negligences by compunction, and teares. Wash away the transgressions which you commit in [...]e [...]igion, by weeping without intermission: and by compunction and teares obtaine remission of your sinnes: by often teare [...] and sighes, obtaine eternal happines. Lament your iniquities. Deplore your offences. With [Page 82] teares call to mind the euills, which you haue committed. Let flouds of teare [...] flow from your eies. Cleanse with weeping, the euills which you haue done: cleanse with teares whatsoeuer you haue done amisse. Honest virgin, if you do not deplore your sinnes in this world, when will you be able to say to God: * Thou hast set my teares in thy sight? (Psal. 55.) Most deare sister, if you do not bewayle your iniquities during this mortal life present, when will you say with Dauid: * My teares haue beene breades vnto me day and n [...]ght? (Psal. 41.) Wherefore ô spouse of Christ, I admonish you, that you lament your sinnes during this mortalitie, that you may merit to be comforted in that heauenly countrie; as our Sauiour himselfe hath said: * Blessed are they that mourne, for they shall be comforted. (Mat. 5.)

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CHAP. XI. Of sadnes or heauines of heart.

OVr lord saith in the Gospel: * Amen, amen, I say vnto you, that you shall weepe, and lament, but the world shall reioyce and you shall be sorrowfull: but your sorrow shall be turned into ioy. (Io. 16.) Salomon also saieth: * A glad heart cheereth the face: in pensiuenes of m [...]nd the spirit is cast downe. (Prou. 15.) * A ioyfull mind maketh a flowrishing age: a sorrowfull spirit drieth vp the bones. Prou. 17.) Sonne in good deedes g [...]ue not blame, and in euerie guift giue not the sadnes of an euill word. (Prou. [Page 84] 18.) * The heauines of the heart is all plague. (Eccli. 25.) * Ioyfulnes of heart is the life of man. (Eccl. 30.) * A peruerse heart will giue sorrow, and a cunning man wil resist it. (Eccli. 36.) * For by heauines death hastneth, and it couereth the strength, and sorrow of the heart boweth the neck. (Eccli. 38.) Moreouer S. Athanasius saieth: A sorrowfull man is alwayes imagining mischeife and hatred, and doth contristate the holy Ghost giuen him by God. The Apostle likewise telleth vs the same, saying: * Contristate not the holy Spirit of God; in which you are signed vnto the day of redemption. (Ephes. 4.)

Haue a care therefore, most deare sister, not to contristate the holy Spirit that dwelleth in you, least peraduenture he forsake you. Take away all aminositie and doubt, both which do contristate the holy Spirit. Take away sorrowfulnes, [Page 85] which is the sister of animositie and doubtfulnes. Certainly worldly sadnes, of all bad spirits is the worst, and doth most hurt to Gods seruants. Worldly sadnes doth hurt, and consume, and ouerthrow Gods seruants. For the holy Ghost cannot endure worldly sadnes. Therefore deare sister, inure your selfe to spiritual gladnes, wlich is pleasing to God. All spiritual mirth is alwayes good, and thinketh good, and contemneth the vaine sorrow of the world. If spiritual mirth were not good, the Prophet would not haue said: * Be ioyfull in our Lord, and reioyce ye iust, and glorie all ye of right heart. Psal. 31. And againe: * The iust man shall reioyce in our Lord, and hope in him: and all the right of heart shall be praised. (Psal. 63.)

A Question. O most deare brother, if sadnes be naught, and doth hurt Gods seruants; why doth Salomon say: * The [Page 86] heart of wisemen where sadnes is, and the heart of fooles, where mirth? (Eccle. 7.)

The Answere. Venerable sister, this which Salomon saieth: * The heart of wisemen where sadnes is, and the heart of fooles, where mirt [...]; is not to be vnderstoode but of spiritual sadnes, and secular mirth. As if he had said more plainely. The heart of wisemen is where there is spiritual sadnes, and the heart of fooles, where there is secular mirth. They that are sorrowfull according to God, are wise: contrarily those that are sorrowfull according to the world, are fooles. Wherevpon our Lord saieth in the Gospell: * Reioyce in this, that your names are written in heauen. (Luc. 10.) And the Apostle S. Paul. * As sorrowfull, but alwayes reioycing. (2. Cor. 6.) And againe: * Reioyce in our Lord alwayes: againe I say reioyce: (Phillip. 4) spiritual [Page 87] sadnes therefore is good. Howbeit sadnes, which procedeth from the desire of temporall thing [...], is amisse. Of spiritual sadnes it is written. * Blessed are they that mourne, for they shall be comforted. (Mat. 5.) But of secular sadnes Salomon saieth: * Sorow hath killed many, and there is no profit in it. (Eccli. 30.) Againe of spiritual ioy it is said: * Let the heart of them reioyce, that seeke our Lord. (Psal. 104.) And againe of worldly mirth it is said; * Woe be to you, that now do laugh, because you shall mourne and weepe. (Luc. 6.) Most deare sister, heare likewise what S. Paul saieth: * The sorrow that is according to God, worketh penance vnto saluation, that is stable: but the sorrow of the world worketh death. (2. Cor. 7.) The prayer of a man that is alwayes sad doth no good, neither can it ascend vnto God. Where sadnes doth oppose it selfe to the [Page 88] holy Ghost as an obstacle, there prayer is not acceptable: because it is weake, and cannot ascend to God.

Wherefore louing sister, cast aside sadnes, cease to be melancholy; expell sadnes and sorow from you. Be not addicted to too much sadnes, perseuere not in pensiuenes; neither let your heart be the harbour or habitation of heauines. Sadnes is one of the seuen deady simes, and therefore to be eschewed by all Gods seruants. Wherevpon S. Isidorus saieth: If thou liue well and vertuously, thou wilt neuer be sad or melancholy. A good life is alwayes full of ioy. Werefore honest sister, expell from you all sorrow and discontent: because like as the mothe eateth the garment, and like as the worme gnaweth the wood: so heauines hurteth the heart. Cleanse your heart therefore from all carnal and secular sadnes, and your prayer will be pleasing to God. [Page 89] Therefore venerable sister, lament through the remembrāce of your sinnes, and reioyce in the loue of your bridegroome Christ Iesus. Lamēt through the remembrance of your former offenses, and reioyce through the hope of celestial happines. Be sorowfull for your former faults and negligences which you haue done, and reioyce at the promise of the kingdome of heauen. Grieue for your former sinnes and offenses, and be glad through the ioy of the eternal recompence. To which he vouchsafe to bring you, for whome you haue prepared a pleasant habitation in your virginal bodie. Amen.

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Of the loue of God. CHAPT. XII.

OVr Lord Iesu [...] Christ saieth in the Gospell: * If any man loue me, he will keepe my word, and my father will loue him, and we will come to him and will make abode with him. Likewise the Apostle S. Iohn saieth: * Let vs therefore loue God, because, God first hath loued vs. (1. Io. 14.) He that loueth God will craue pardon for his sinnes, and containe himselfe from them. Most deare sister, loue God and call vpon hin for saluation, because loue is life and hatred is death. God will not onely haue himselfe loued with wordes, but with a pure heart, and good workes. He loueth not God, that contemneth Gods commaundements. [Page 91] The mind of a man, that loueth God, is not in earth, but in heauen: because it alwaye [...] desireth heauenly things. I admonish you, most deare sister, that you loue God aboue all things: because he hath loued you aboue all things.

We ought to loue God more then our parents. Why? Because God hath made vs, and our patē [...]s with his owne handes, that is, by his owne power and puissance: as it is written:* He made vs, and not we our selues. (Psa. 99.) Christ hath g [...]uen vs more then our parē [...]s, and for this cause we ought to loue Christ more then our parents. It is a foolishnes to loue any thing more then God: because he that loueth any creature more then the Creator, doth sinne. And he that preferreth the loue of any creature before the loue of the Creator, doth erre. God therefore ought to be loued of vs aboue all things. Say, I pray you ô honest virgin, [Page 92] with loue and affection towar [...]s Christ: * My beloued to me, and I to him, who feede [...]h among the lil [...]es till the day breake ād the shadowes decline. O spouse of Christ, say yet more plainely, I beseech you: let my be loued be linked to me in the bond of loue and charitie, and let me be conioyned, and coupled to him by the interchange of mutual amitie. Who feedeth among the lilies; that is to say, is delighted and solaced among the white and odoriferous vertues of the Saincts and amidst the quires of virgins, till the day breake, and the shadowes decline: vntill the cloudes of this pre [...]ēt life passe and the day appeare, that is, vntill that clearenes of blisse come, which shall continue for euer.

Most deare sister, it is iustice to loue God wth our whole heart, and to adhere to him with out whole will, who is the chiefest good. To loue the chiefest good [Page 93] is the chiefest beatitude. He that loueth God, is good: if good, then likewise blessed. By how much the more a man loueth God, by so much the more he shall be blessed. Loue is the speciall and proper vertue of the Saincts. My most louing sister in Christ, I haue said this, that no loue of the world may separate you from the loue of Christ. O spouse of Christ, I yet further entreat you, that you will tell vs something of the loue of your celestial bridegroome. * A bundle of myrrhe my boloued is to me he shall abide betweene my breastes. The place of the heart is betweene the breastes, that is betweene the pappes: my beloued therefore shall abide betweene my breastes; that is, the memorie, affection, and loue of Christ Iesus my bridegroome, shall alwayes be betweene my breastes, that is, in my heart. So that at all times, aswell in prosperitie, as in aduersitie, [Page 94] I will call to memorie all the benefits which he hath bestowed vpon me: because he hath loued me, and died for me; and hath ascended into heauen; and to the end I may come vnto him, he daily calleth me, saying: * Come from Libanus my spouse, come from Libanus, come: thou shalt be crowned. (Cant. 4.) Let the left hand of my bridegroome (Christ Iesus) be vnder my head, that is to say: let the guift of the holy Ghost, during this present life, rest in me: and let the vnderstanding of the holy scriptures be in my mind, that I may know him, and perfectly loue him: (Cant. 2.) that is to say, make me to attaine to eternal felicitie.

O most deare sister, desire the handmaides of Christ that are with you, and say to them: * Stay me vp with flouers, compasse me about with apples because I Languish with the loue of my beloued [Page 95] bridegroome Christ Iesus (Cant. 2.) O you my sacred sisters who alreadie loue Christ aboue all things, and preferre nothing before his loue, stay me vp with the examples of your good workes: and shew me how I may be able to find Christ my beloued, because I languish through his loue, This loue is sweete, this languishing is delightfull; this sicknes is sacred; this affection is chast, this coniunction is vndefiled; this copulation is vncorrupted; this embracing is vnspotted. And you ô sacred sisters, stay me vp with flowers, that is, with the examples of your holy conuersation, because I languish through the loue of my bridegroome.

Most chast virgin, you truly languish through the loue of Iesus Christ your bridegroome, if you despise and cōtemne all earthly things for the loue of him. Verily you lie sick in the bed of contemplatiō, if you loue Christ aboue all thīgs. [Page 96] You are truly sick for the loue of Christ, if you loue heauenly thing [...], more then earthly, You truly lie sick and languishing for the loue of Christ, in the bed of internal loue and sweetnes, if you be strong in good workes, and weake in worldly businesses.

My most deare and louing sister, if you loue Christ with your whole heart, and preferre nothing before the loue of him, you shall reioyce with the same Christ Iesus your bridegroome in his heauenly kingdome. If you imitate Christ sincerely and loue him vnfeined by, you shall without all doubt reioyce with him in his heauenly countrie: and shall follow him with the holy virgins whither soeuer he goeth. If you adhere to Christ with all deuocion, and sigh to him day and night in this present world, without doubt you shall reioyce with him in his heauenly pallace: and shall sing sweet [Page 97] hymnes vnto him among the quires of virgins as it is written:

Thou feeding there, where lillies spring,
While round about thee Virgins daunce:
Thy spouses doost to glorie bring,
And them with high rewards aduāce.
The Virgins follow in thy wayes,
Whither so euer thou dost goe:
They trace thy steps with songs of praise
And in sweet hymnes, thy glorie show.

This I haue said, (most deare sister) to the end you should loue Christ aboue all things, and preferre nothing before his loue. I desire you, be loued sister, that you will admit no swetnes besides Christ seeke no loue besides Christ, and loue no beautie besides Christ. Weepe and lament for the loue of Christ your redeemer, vntill you see him raigning at the right hand of his heauen by Father. Amen.

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Of the loue of our neighbour. CHAPT. XIII.

MOst louing sister, listen what our Lord Iesus Christ saith to his disciples. * In this all men shall know, that you are my disciples, if you haue loue one to an other. (Io. 13.) All. the faithfull are Christ disciples. Euerie one is his alisciple, whose doctrine he followeth. He therefore that will be the disciple of Christ, let him endeauour to loue his neighbours as himselfe. * The loue of our neighbour wo [...]keth no euill. (Rō. 13.) Why? Because * loue is the fulnes of the law. And the Apostle S. Paul: [Page 99] * Walke in loue as Christ also loued vs, & deliuered himselfe for vs. (Ephes. 5.) Likewise the Apostle S. Iohn saieth: * He that loueth his brother abideth in the light, and scandal is not in him. But he that hateth his brother is in the darknes, and walke h in the darknes, and knoweth not whiter he goeth, because the darknes hath blīded his eies. (1. Io. 2.) If any one shall say, that I loue God, and hateth his brother he is a lier. For he that loueth not his brother whome he seeth: God whome he seeth not can he loue? And this commendement we haue from God that he which loueth God, loue also his brother (1. Io. 4.) Salomon also saith? * He loueth at all times that is a freind, and a brother is proued in distresses. (Pro. 17.) S. Augustine likewise saieth thus: You conquer a man by humane felicitie; you conquer the diuel by the loue of your enemie.

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Howbeit, deare sister, the loue of Gods seruants one towards another ought not to be carnal, but spiritual. Nothing is more gratefull to God then fraternal loue and affectiō nothing more delightfull to the diuel then discord and dissention. Holy loue is free from scandal. Esteeme euerie faithfull man to be your brother. Remember that one supreme work-man hath made vs. True loue is void of scandal and bitternes. Venerable sister, in the loue of your neighbour you shall know how you ought to attaine to the loue of God. Like as loue doth lift vp the mind, so malice doth cast it downe. You can neither loue God truly without your neighbour, nor your neighbour without God. Then you haue true charitie indeede, when you loue your freind in God, and your foe for God. The more liberal you are in louing your neighbour, the more ample shall your [Page 101] reward be heereafter. If you loue your neighbour truly, your heart will be in rest and tranquilitie. But he that bateth his neighbour is enuelopped in darknes: and therefore by louing your neighbour, you cleanse the eie of your mind to see God the better. Howbeit most R. sister, I admonish you, that you loue no man carnally. Wherevpon S. Isidorus saith: He sheweth himselfe to be earthly minded, that loueth any mortal man carnally, more then is expedient.

We cannot abide in God, if we will not liue at concord in this world: a true friend is tried in time of neede. If we will keepe Gods commandements, we must loue our neighboures as our selues: because he that sincerely loueth his brother, doth soone appease God the father. He that loueth his neighbour, cannot commit murther, nor aculterie, nor theft, nor periurie, nor beare false [Page 102] witnes, nor take any thing by force, not beare any one ill will, nor liue at variance. Wherefore honest virgin, let vs alwayes meditate and practice the loue of God and our neighbour, in which the whole law doth depend and the Prophe [...]s.

Moreouer if our neighbour suffer any tribulation, or sicknes, or losse, or is cast into prison, it is a token that we are in the bodie of the Church, if we condole for him: but if we condole not, we are alreadie cut off from the bodie of the Church. Charitie, which doth combinde and quicken all the members of the Church, if it see vs to reioyce at our neighbours miserie, doth immediatly cut vs off from the bodie. So long a member grieueth, as it remaineth in the bodie. But if it be cut off from the bodie, it can neither feele, nor grieue. If a hand, or a foote, or some other member be cut off [Page 103] from the bodie, if the whole bodie should afterwards be deuided in many parts, or cast into the fire; that hand, or foote, or other member would then feele no paine, for that it is alreadie separated from the bodie. Such is the case of euerie Christian, which doth not grieue at an other mans losse, tribulation, necessitie, or anguish; but (which is worse) doth reioyce, because he is alreadie deuided from the bodie of the Church. But let vs (honest virgin) loue well and sincerely, if we desire to keepe true and perfect charitie. Let vs endeauour to loue all good Christians as our selues, that Christ being out head, we may merit to be his members: that when Christ our life shall appeare, we may appeare with him in glorie, by the concord of charitie, and the loue of God, and our neighbour.

Then a friend is truly loued, when he is loued not for himselfe, but for God. [Page 104] [...] [Page 105] [...] [Page 104] Wherevpon blessed Isidorus saieth: He that inordinately loueth his friend, loueth him more for himselfe, then for God. Then euerie one becommeth contrarie to Gods diuine iustice and bountie; when he despiseth his friend, strooken with any aduersitie. True friendship is infringed by no occasion, abolished by no time: but whither soeuer time doth turne it selfe, it continueth constant and firme. Seldome shall you find a friend, that remaineth faithfull to the verie end. That is true friendship, that seeketh nothing of the goods of his friend, but his good will onely: that is, doth loue his louer gratis without hope of commoditie.

Wherefore louing sister in Christ, I admonish you, that you loue your friends in God, that is, in good. Loue likewise your enemies for God, as it is written: * Loue your enemies, doe good [Page 105] to them that hate you. (Luc. 6.) And againe: * If thine enemie hunger, giue him meate: if he thir [...]t, giue him drinke. (Rom. 12.) And a little before in the same chapter: * Blesse them that persecute you: blesse, and curse not. Loue is the sister of charitie. Charitie was neuer without loue; nor loue without charitie. Where [...]ore honest virgin we haue neede of loue, in which so great vertues do consist, and from which so great commodities do arise.

Loue hath two wings. The right wing is the loue of God: the left wing is the loue of our neigbour. No man with one wing will be able to soare vp to heauen. Why? Because neither the loue of God alone without the loue of our neighbour, nor the loue of our neighbour alone without the loue of God is able to obtaine eternal beatitude. Wise virgin, take vnto you these two wings; to wit, of the loue of God and [Page 106] your neighbour: that by practising workes of charitie, you may be able to flie freelie; and arriue to that heauenly countrie. Amen.

Of compassion. CHAPT. XIV.

MOst deare sister, heare what our Lord Iesus Christ saith. * All things whatsoeuer you will that men doe to you, doe you also to them: for this is the law and the Prophets. (Mat. 7.) And S. Paul saith: * Reioyce with them that reioyce, and weepe with them that weepe. (Rom. 12.) And againe: * Beare vp the weake, be patient to all. (1. Thes. 5.) Salomon also saieth: * He that despiseth his neighbour, sinneth. (Prou. [Page 107] 14.) Keepe loyaltie with your neighbour in his pouertie, that you may also reioyce with him in his prosperitie. Remaine faithfull to your neighbour in time of distresse, that you may be coheire with him in his inheritance. He that diggeth a pit for his neighbour, shall fall into it: and he that prepareth a snare for his neighbour, shall perish in it. Wherevpon the Psalmist saieth: * He hath opened a pit, and digged it vp: and he is fallen into the ditch, which he made. (Psal. 7.) He loueth not his neighbour perfectly, that succourreth him not in time of aduersitie. By how much the more we compassionately assist our neighbour, by so much the more we approach to our Creator. We ought to care for our selues in that manner, as that we neglect not the care of our neighbour.

Therefore deare sister, whatsoeuer [Page 108] you would not haue to happen to your selfe, wish not to happen to your neighbour. Condole at others calamities shed teares for other mens miseries. Be sorrowfull for the sorowes of other men: be infirme with such as are infirme. Lament at other [...] losses, as if they were your owne: mourne with those that mourne. Be sorrowfull with those that are sad: weepe with those that weepe: condole with those that 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 [Page 109] 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 afflictiōs 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, cōfort the weake-minded: that you may deserue to be comforted by our Lord in eternal beatitude. Amen.

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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 [Page 111] 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 [Page 112] 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 [Page 113] 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 ha [...]h proposed the vertues of the Saincts for our example and instruction: that by following their foote-step [...] 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 [Page 114] 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 [Page 115] 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 hāds 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 [Page 116] 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, [Page 117] which he hath prepared for his Saincts for their crowne, may not turne to our torment and damnation, but to our greater good and saluation. Doubtlesse we beleeue, that if we follow the examples of holy men, we shall after this life raigne with them in heauen.

The more we read the liues of the holy Fathers, the more blame worthy we are, if we refuse to follow their exāples. Now ô vertuous virgin, I beseech almightie God, that he will bestow vpon you those vertues of the holy Fathers: to wit the humilitie of Christ, the deuotion of Peter, the charitie of Iohn, the obedience of Abraham, the patience of Isaac, the long sufferance of Iacob, the chastitie of Ioseph, the meeknes of Moyses, the constancie of Iosuè, the benignitie of Samuel, the mercie of Dauid, the abstinence o [...] Daniel, and the other worthy workes of the ancient [Page 118] Saincts, that after this mortal life, you may be able to attaine to their companie.

Consider daily, ô virgin of Christ, with what moderation, with what intention, or with what compunction these holy mē haue pleased God. Wherevpon in the person of Christ in the Canticles of canticles it is said to the Church: * How beautifull are thy paces in shooes, ô Princes daughter. (Cant. 7.) Christ by the power of his god-head is Prince of all things created: and therefore the holy Church is called the daughter of the Prince, because by the pteaching of Christ shee is regenerated into a new life. Now what are the shooes of the Church, but the examples of the holy Fathers, by which we are fenced in the way of this world, that with these shooes we may passe through all tribulations. We (deare sister in Christ) do [Page 119] likewise spiritually fence our feete with shooes, when we take example of well liuing from the holy Fathers; that like them we may vanguish worldly temptations. Againe in the same Canticles the bridegroome of the Church Christ Iesus speaketh, saying: * I came downe into the garden of Nutts, to see the fruits of the vales, and to looke if the vineyards had flowrished, and the Pomegranats budded. (Cant. 6.) The vineyards flowrish, when in the Church children are newly generated in the faith, and are prepared to a holy conuersation, as it were to the soliditie of good workes. The Pomegranats do budde, when perfect men by the examples of their good workes do edifie their neighboures, and in newnes of holy conuersation do renew them by their preaching, and vertuous examples. Wherefore I admonish you, spiritual [Page 120] friend in Christ, that in your whole life and conuersation, you giue good example to all men.

Venerable sister, I desire, that by liuing vertuously, you shine to all the handmaides of God, that are with you in the Monasterie: because as S. Gregorie saith: They that hide their good life from others, are kindled in themselues, but are not an example of light vnto others; but they that giue light and vertuous example vnto others by their good life and doctrine, are as burning lampes; for that they shew vnto others the way of saluation. Wherevpon our Lord saith: * Let your light so shine before men, that they may see your good workes, and glorifie your father, which is in heauen: (Mat. 5.) for that all glorie is to be giuen to God alone. Howbeit I admonish you, ô virgin of Christ, that your actions be so done in publick [Page 121] as that your intentiō rema [...]ne in priuate.

Wherefore most louing sister in Christ (as I haue alrea [...]e said) in all your action, and in your whole conuersation imitate the Saincts of God, emulate their vertues, set their sacred examples before your eies, and by imitating them cōsider what they haue done. Set before you the examples of holy men; let their examples inuite you to regular discipline. Consider their vertue that you may doe your dutie: consider their vertue, that you likewise may liue vertuously: let not your life scandalize their doctrine: liue so vpright in religiō, that euerie one may speake in your commendation. Carrie your sel [...]e so vprightly, thar euerie one may speake well of you; haue a care of your good name and credit, haue a care that your good name and fame be not obscured or touched with any bad rumour or report. Amen.

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Of contention. CHAPT. XVII.

The Apostle S. Paul saith: * Whereas there is among you emulation and contention, are you not carnal, and walke according to man? (1. Cor, 5.) And Salomon saith: * Among the proud there are alwayes brawles. (Prou. 13.) * An euill mā alwayes seeketh brawles, an euill Angell is sent aganist him (Pro 17.) He that walketh by dangerous places, quickly falleth: so he that daily contendeth with his neighboures, quickly falleth into scandal. Meeke men do alwayes detest contentions, they that daily contend and brawle are loued but of a few. Peace and concord [Page 123] are pleasing to euerie one, ād therefore necessarie for all men.

Most deare sister, heare S. Augustine, saying: O how irreprehensible might we be in our life and conuersation, if we were so carefull to amend our owne imperfections, as we are to carpe at those of other men. Howbeit if we well consider our selues, we shall find many things amisse. This I would haue you know, that there is nothīg more vnseemly then contentions among religious men, who by concord and loue ought to shine in the world, like the starres in heauen. Contentions are wont to haue their original and of spring from enuie and detraction. But if detraction and debates be in the Cloister: where is regular taciturnitie, were is the sanctitie of religion, where is the silence of the order, where is the good obseruance of the monasterie, where is the bond of charitie, [Page 124] where is the place of vnitie, where is the concord of fraternitie, where is sociable loue and amitie? Ah, alas. Regular taciturnitie perisheth, the sanctitie of religion vanisheth, the silence of the order faileth, the good obseruance of the monasterie runneth to ruine, the charitie of fraternitie commeth to nothing.

If they which ought to liue in peace, begin to contend, brawle, and detract one an other, where is that sweete life, that quiet life, that peaceable life, that modest life, that chast life, that contemplatiue life, that Angelical life, that ougt to be in a clayster? Certainely perfect peace cannot he there, where a detractīg tongue doth rule and domineere: where brawlings and contentions do raigne, there cannot be perfect religion. Haue a care therefore deare sister, least by dissentions and contentions you loose your labour. Haue a care least you loose your [Page 125] time by detractiōs and brawling. Looke to your selfe with all diligence, least by scolding and contentions you loose the celestial promises. Haue a care, least by idle worde [...] and speeches, you loose eternal happines. Wherefore bridle your tongue, and so you will become religious: for if you bridle it not, you will soone become otherwise.

But if perchance you do not beleeue me, heare the Apostle S. Iamès, Saying: * If any man thinke himselfe to be religious, not brideling his tongue, but seducing his heart: this mans religion is vaine. (Iam. 1.) the tongue is a little member in the bodie of man: howbeit if it be not gouerned warily, it defileth and corrupteth the whole bodie. For like as a little leauen corrupteth the whole paste, and as a smal sparkle of fire burneth a great forest: so the tongue (if it be not brideled) doth scandalize lords [Page 126] and gouernours, equalls and companions, subiects and such as are inferiours, and doth set them at strife and variance. A contentious tongue, if it be not curbed, permitteth no man to liue in quiet. A scolding tongue is full of poyson: it it be not rebuked when it speaketh amisse; it moueth all the standers by to offence.

Wherefore venerable sister, I giue you this counsel, * that you stay your tongue from euill and your lipps, that they speake no guile. (Psal. 33.) Consider from whence you haue come, and for what end. You haue left the world, and fled to the tents of God, that is, to a monasterie: you haue forsaken the riches of the world, and haue come to gaine the riches of heauen, and for this cause haue chosen pouertie. You haue chosen pouertie of your owne accord, and therefore ought to forget all things, which [Page 127] you haue left for the loue of God. Haue a care therefore not to preferre your selfe before others: the greater you are, humble your selfe in all things: auoid the conuenticle of conspiracie and detractiō: fliè murmuring and whispering, and do not hearken to the same. Listen not to murmurers, turne your eares from slaunderers, as from serpents. Shunne the societie of slaunderers, for that (as [...]erpents) they infuse deadly poyson into the eares of the hearers. He that doth backbite, and he that willingly listneth vnto such a one, both of them do sinne. He that doth slaunder or backbite an o [...]her, doth not sinne alone; but he likewise that doth willingly listen vnto him. Honest virg [...]n, heare what King Dauid saith concerning this thing: * I haue not sitten (saith he) with the councell of vanitie, and with them that doe vniust things I will not enter in. (Psal 25.) [Page 128] Do not you therefore sit with the councell of vanitie, neither keepe companie with those that talke lewdly: contend not in any case, be not a freind of discord and variance.

Contention breedeth debate. Contention extinguisheth the peace of the heart. Contention begetteth brawling. Contentiō causeth quarrelling. Contention stirreth vp hatred. Contention breaketh concord. Contention troubleth the eie of the mind; as King Dauid doth testifie: * Mine eie is troubled with furie. (Psal. 6.) And therefore louing sister in Christ, I giue you this brotherly caution, not to contend with an other vpon any occasion. Contend not for meate, or drinke, or clothing, but receiue from nhe hands of your superiours those things which they shall giue you, without murmuring: accept gratefully, whatsoeuer they shall giue you. [Page 145] [...] [Page 128] [...] [Page 129] If your sister receiue better apparaile then you, be not moued thereat. If your Abbesse or Prioresse giue you an old thread-bare coate, and your sister one that is tenn times better: let not this make you murmure. If your sisters get the best garments, and leaue you the worst, neuer contend for such a trifle as this.

In things temporal choose not the best. In things transitorie seeke not that which is most costly. In things of this world couet not that which is most esteemed. Why? Because you haue not come to riches, but to pouertie. You haue not come to the monasterie to haue riches, but to get spiritual vertues. You haue not come to the cloyster that you might shine in rich array, but that you might serue God in simplicitie. You haue not come to religion, that you might appeare glorious in the eies of [Page 130] men by being gallantly apparailed, but that by humilitie you might please God. You haue not come to this holy order, that you might accomplish your owne will and pleasure, but that you might obey the will of an other, and contemne for the loue of God all earthly things whatsoeuer. For otherwise it had beene better for you to haue remained in the house of your father, then in the monasterie to seeke af [...]e [...] gorgeous attire. It had beene better for you in your fathers house to haue taken solace, then to be an occasion of scandal among the hand-maides of God about earthly and transitorie trash It had beene better for you to haue remained in your owne land or countrie, then to contend, scold, or murmure in the house of God almightie. Wherefore most deare sister as I said before endeauour to striue about nothing, sauing onely to please God alone. Amen.

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Of Discipline. CHAPT. XVIII.

THAT most wise King Salomon saith: * My sonne, heare the discipline of thy father, and leaue not the law of thy mother: that grace may be added to thy head, and a cheine of gold to thy neck. (Pro 1.). Hold discipline, leaue it not: Keepe it because the same is thy life. He that hateth reprehensions is vnwise. He that forsaketh reprehensiōs, erreth. He that despiseth discipline, sinneth. He that keepeth discipline, shall find life. But he that will not keepe discipline, shall find death. Pouertie and ignominie to him that forsaketh discipline: but he that yeeldeth to him, that rebuketh, shall be glorified. A foole [Page 132] scorneth the discipline of his father, but he that regardeth reprehension [...] shall become more prudent. * Reprehension doth more profit with a wise man, then an hundred stripes with a foole. (Prou. 17.)

A wise and discreete man wil not murmure against him, that chastiseth him. Howbeit chastisement must be moderate. Wherevpon S. Ambrose saith: He that is gently chastised doth reuerence him that chastiseth him: but he that is chastised or rebuked ouer seuerely, doth neither take it in good part, neither is he amended thereby. They are sweetly to be tolerated, who by reason of their weaknes cannot be rebuked. According to the diuersitie of those that offend, some are to be endured, others to be corrected, for that there are sondrie sortes of sinnes.

The Prelates of the Church ought to [Page 133] beare with their subiects whome they correct, and to correct those t [...]at they beare with all. Heerevpon Salomon caused the image of a lion, and oxe, and Cherub to be engrauen vpon the brasen pillars of the temple of our Lord. What other thing do the brasen pillars signifie in the temple, but the Prelates in the Church? Whosoeuer do vndertake the solicitude of gouerment, do as pillars beare the burden that is laid vpon it. Cherubi signifieth fulnes of knowledge. The Cherubins therefore are placed vpon the brasen pillars; because the Prelates of the Church ought to be full of heauenly knowledge. By the lion is signified the terrour of seueritie: and by the oxe the patience of leuitie or mercie. On the pillars therefore the lions ar [...] neither engrauen without the oxen, nor the oxen without the lions. Because the Prelates of the Church ought to correct [Page 134] their subiects sometimes by seueritie somtimes by sweetnes: sometimes by wordes at other times by blowes: because he that will not amend by faire meanes, must of necessitie be corrected and rebuked by force. For those woundes must be cut off by abscission, which cannot be cured by any milder meanes.

He that being secretly admonished of his fault doth neglect to amend, must openly be rebuked: to the end that the wound, that cannot be cured in priuate, may be amended in publique. They that openly offend, ought openly to be rebuked: that whiles they are healed by open reprehension, they likewise may be corrected, that did amisse by imitating them: that whiles one is corrected, the rest may be amended. It is better, that for the saluation of many, one be condemned: then [...]hat by the licentious behauiour of one, many be in hazard. S. Gregorie [Page 135] likewise saith: There are many that listen when they are blamed, but yet disdaine to returne to amendment. Let euerie one heare of the kingdome of heauen what he affecteth: let him heare of hell what he feareth: that if loue do not enuite him to vertue: feare at least may reuoke him therevnto. S. Isidorus also saith: Iust men take their reprehension in good part, when they are rebuked for their faultes.

Most deare sister, discipline is a mai [...]resse not be despised: and therefore we ought to loue our superiours, and to listen to their wordes with all meeknes, for that by their reprehensions and chastisements they take away from vs our owne wills, and out worldly desires. Wherevpon the Church or euerie faithfull soule saith of Prelates or superiours in the Canticles: * The keepers that goe about the citie found me: they [Page 136] strooke me, and wounded we: the keepers of the walls tooke away my cloke. (Cant. 5.) By the keepers of the citie we vnderstand Prelates, who keepe the state of the holy Church, who likewise find a faithfull soule, and strike the same by their preachings, exhortations, and threatnings, and wound her with the loue of Christs charitie: neither doth this suffice them, but they also take away her cloke from her; that is, all temporal sub [...]ance, and earthly delectation, that so they may send her (being free from worldly riches and sinne) to the kingdome of heauen.

Wherefore deate sister in Christ, it is verie fitting that we loue our Prelates, as our parents; to the end that we may willingly receiue from them the discipline of our saluation, according to the counsel of King Dauid, saying * Apprehend discipline, least sometime our Lord [Page 137] be wrath, and you perish out of the iust way. (Psal. 2.) If therefore we will not perish out of the iust way of saluation, it is expedient that we embrace discipline. If he that receiuet not discipline, shall perish out of the iust way: doubtlesse he shall be confirmed in the iust way, that receiueth discipline.

Now therefore venerable sister, I admonish you, that you willingly accept discipline, that you may be freed from the anger of God almightie, and confirmed in the iu [...]t way. Giue him many thanks, that shall chastise you: render him thanks, that shall rebuke you. If your Abbesse or Prioresse shall reprehend you for your good, be not greiued: when your Abbesse or Prioresse shall shew you the way of saluation, listen willingly to their doctrine: when any one doth seeke to aduance you in the spiritual course which you [Page 138] haue vndertaken: behaue not your selfe rebellious towards him. Loue them that shall reprehend you for your offences: loue them that shall chastise you for your negligences. Do nor reuile them that rebuke you: neither render euill for good. Answere not churlishly when they giue you good instructions: neither render them crosse wordes for their courteous admonitions. And why so? * Because he that loueth discipline, loueth wisdome. (Pro. 12.) And therefore if you will loue discipline, you will become wise. You will become prudent, if you will patiently endure chiding: you will become patient, if you will humbly endure correction.

Honest virgin, for this cause we are chastised of our Lord and of our Superiours in this life: that with this world we be not damned. It is farre better for [Page 139] vs to be corrected in this life by our Superiours for our negligences: then to be damned in the life to come. It is better for vs to be chastised now by our Superiours for the transgressions and faults which we haue committed; then to be punished in the next world.

My most louing sister in Christ, it is better for you to be scourged by the hand of your Abbesse, then to endure eternal sorrow and angu [...]sh. It is better for you to be whipped in this life by the hand of your Abbesse or Prioresse, then heereafter to endure those torments that are endlesse. It is better for you to be chastised by the hand of your Abbesse, then to sustaine those torments, which shall neuer cease. It is better for you to endure whipping in this world from he hand of your Abbesse or other Superiour, then to endure those infernal torments, which shall last for euer. [Page 140] It is better for you to be temporally scourged with twigges by the hand of your Abbesse or Prioresse, then to be eternally scortched in those hellish flames. Frō which he vouchsafe to deliuer you, who with his pretious blood hath redeemed you. Amen.

Of obedience. CHAPT. XIX.

MOst deare sister, heare the wordes of the Apostle S. Paul: * Let euerie soule be subiect to the higher powers, for there is no power but of God. And those that are, of God are ordained. Therefore he that resisteth [...]he power, resisteth the ordinance of God. (Ro. 13.) Wherefore we ought not to [Page 141] contemne the powers, whither they be ecclesiastical or ciuill: because all are ordained of God. And therefore when we contradict our Superiours by disobedience, we doe God wrong. When by pride and disobedience we are rebellious to our Prelats, we doe against Gods precepts. When we behaue our selues towards them stubbornly and disobediently, we contemne God almightie, who saieth. * He that heareth you heareth me: that is to say, he that is obedient to you, is obedient to me: and he that despiseth you, despiseth me. Wherefore my mo [...]t deate sister in Christ, he that despiseth his Prelate, despiseth God: and he that honoureth his Prelate honoureth God: and he that is obedient to his Prelate, is obedient to God.

This vertue of obedience the Prophet Samuel praiseth, saying: * Better [Page 142] is ohedience then victimes and to harken, rather then to offer the fatte of ramme [...]. Because it is as it were the sinne of enchantment, to resist: and as it were the wickednes of idolatrie, to refuse to obey. (King. 15.) Marie the sister o [...] Aaron through pride & disobedience murmured against Moyses her brother, and forth with shee became a leaper. (Num. 12.). Marie which murmured aganist Moyses her brother, (that is, against her Prelate or superiour) signifieth the soule of euerie man, which through disobedience and rebellion murmureth against her Prelate, to whome shee will not obey, nor receiue the precepts of saluation. And for that shee will not admit the precepts of her Prelate by humbly obeying him, shee is stroken and defiled with the leaprosie of sinne. * Likewise Core, Dathan, and Abiron who through pride, [...]ubbornes, [Page 143] and disobedience, murmured against Moyses, and Aaron, were presently punished for their presumption, as it is written in the Psalme, * The earth was opened, and swallowed Dathan: and ouerwhelmed the congregation of Abiron. (Psal. 105.) And againe. * A fire flamed vp in theit sinagogue: the flame burnt the sinners. (ibidem.) also king Ozias, when through pride disobedience, and stubbornes, he had taken the censar in his hand to burne incense, and ment (contrarie to the law of God) to offer sacrifice, was stroken with a leaprosie by almightie God, and receiued the print of his pride in his fore-head. (Paral. 26.) King Saule in like sort, for that he was disobedient, lo [...] his kingdome, and fell into the hands of his enimies. Likewise the Prophet Ionas, through disobedience fled frō the face of God amighty, being sent to preach [Page 144] in Niniuè; And for this his fact a fish swallowed him, and carried him into the bottome of the sea. (Ion. 1.) Wherefore we ouht to beware, least through [...]isobediēce we presume to arise against our Prelates, & so our Lord punish vs for resisting those that are his vice gerents. Venerable sister, almightie Go [...] for our good, hath placed Prelates in his Church, that they may prouide for vs, that they may render an accompt to God for vs, and may keepe vs from doing amisse. Whereupon the Apostle S. Paul saieth: * Obey your Prelates, and be subiect to them: for they watch as being to render an accompt for your soules. (Heb. 13.) Prelates ought to keepe and gouerne our Lords flock with great sollicitude and watchfulnes: of w [...]ome it is written in the Canticles: * Behold th [...]ee-score valiants o [...] the most valiant of Israel, compasse the little [Page 145] bed of Salomon: all holding swordes, and most cunning to battles: euerie mans sworde vpon his thigh, for feares by night. (Cant. 3.) Our Sauiour Christ is the true Salomon, for that he is truly peaceable, because he hath made peace betweene God and man. The little bed of Salomon is the congregation of the faithfull, in which God doth dwell and repose. Three-score valiants compasse the little bed of Salomon, to wit, Prelates or superiours; who by defending, chastising, rebuking, correcting, and admonishing, do enuiron and keepe the Church of God from enimies visible and inuisible. Who in this respect are called valiant; for that the Prelates of the Church ought to be perfect in the obseruance of Gods commaundements: all holding swordes, that is, the spiritual worde, for that by their preaching they ought to represse the vices of their subiects. [Page 146] They are most cunning to battles, because it is necessarie, that they know how to fight against their ghostly aduersarie. Euerie mans sworde vpon his thigh. The Prelates of our holy mother the Church hold their swordes vpon their thigh, for that they ought first to cut off vice in themselues, and then in their subiects. And all this they doe in respect of feares by night, that is, in respect of the secret snares of the wicked spirits: who during the night of this world, do especially lie in waite to entrap holy Prelates, that they being deceiued, they may foule and defile King Salomons bed, that is, the congregation of the seruants of God.

Most deare sister, I haue told you this for this cause, that you may know, how humbly and deuoutly we ought to obey our Prelates or Superiours. Obedience alone is the vertue, which doth engraffe [Page 147] other vertues into our mind, and doth keepe them being engraffed; whereof Salomon saith: Obedience is better then victimes: because by victimes the flesh of an other is killed, but by obedience our owne will is bound and sacrificed. Wherevpon it is truly said, that * an obedient man speaketh victories: (Prou. 21.) because he that for the loue of God humbly obeyeth an other mans voyce, doth in his heart conquer himselfe. Adam fell into hell, for that he was disobedient: but Christ ascended into heauen, because he obeyed God the Father euen vnto death. Like as by the disobedience of Adam many became sinners: so by the obedience of Christ many became righteous. And as by the sinne of Adam all men are condemned to death: so by the iustice of Christ all men are iustified vnto life. And againe: As the disobedience of our first parents [Page 148] begot death: so the obedience of Christ begot life.

Therefore deare sister, if for the loue of Christ you will be obedient to your Prelates and superiours, you shall raigne with Christ in eternal happines. Haue a care at no time to speake amisse of your mother, that is, of your Abbesse or Prioresse. Neuer shew yourselfe rebellious to your Prelates, contradict your superiours in no case. Contrariwise comport your selfe with reuerence towards all that are of better knowledge, and better life then your selfe. Reuerence euerie man according to the merit of his sanctitie. Giue greater reuerence to those of greater degree. Honour euerie man according to his dignitie. Behaue not your selfe towards your superiours, as if you were their equal: obey your Seniors, and humbly accomplish their will. Yeild to the authoritie of your [Page 149] elders: and be readie to serue your seniours. Be obedient to all, in things that are good and laudable.

O spouse of Christ, obey men in that manner, as that you offend not your Creatour. Neuer be obedient in things that are euill. Obey not him that euilly commaundeth any thing: being bid to commit sinne, consent not to the same. Obey not in euill to any power or superiour, although neuer so many paines, punishments, or torments be inflicted vpon you for your labour. It is better to suffer death, then to cōmit deadly sinne. It is better to be strangled, then eternally damned. Neither is he free from fault, who consented, that euill might be committed. Wherefore venerable sister, be obedient euen vnto death, and God will giue you a crowne of life. Amen.

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Of perseuerance. CHAPT. XX.

MOst deare sister, listen to S. Hierome saying: We do not so much consider the entrance or first beginnings of Christians, as the end and perseuerance. The Apo le S. Paul began amisse, but ended well: contrariwise Iudas Ischarioth began well, but ended ill. The beginning of Iudas was commendable, but his end was damnable. Wherevpon S. Gregorie saith: The vertue or perfection of a good worke is perseuerance. Our good workes are to litle purpose, if they be left before the end of our liues. S. Isidorus likewise saith to the same effect. God doth not iudge a man according to his life past, but according to [Page 151] his end. For euerie one at the day of his death shall be iustified, or condemned. Whereupon it is written: * If the tree shall fall to the south, or to the North; in what place soeuer it shall fall, there shall it be. (Eccl. 11.) S. Marie Magdalen deserued before all others to see our Sauiour first after his resurrection, for that shee perseuered constant in seeking h [...]m. For which cause it is likewise said in the Canticles: * In my little bed in the nights I haue sought him, whome my soule loueth. (Cant. 3.)

Wherefore I admonish you, honest virgin, that you seeke the same Iesus Christ you bridegroome in your bed: I meane in rest of mind, and quietnes of contemplation. In the nights seeke him, that is, in this life sigh after him, and desire him: that you may perfectly find him heereafter, and see him raigning in the glorie of his Father. Seeke him without [Page 152] intermission by liuing vertuously, that you may merit to see him in eternal felicitie. I desire you ô spouse of Christ, that you will say with the Prophet Dauid: * My soule hath thirsted after the strong liuing: when shall I come, and appeare before the face of God. (Psal. 41) Verily your soule doth thirst after God, if shee loue him aboue all things. Verily your soule doth thirst after God, if for his sake shee despise all earthly things. Verily your soule doth thirst after God, if shee couet to see him raygning in celestial happines. The same Prophet doth likewise admonish vs, saying: * Seeke ye our Lord and be confirmed: seeke his face alwayes: (Psal. 104.) that is, in prosperitie and aduersitie, in pouertie, and plentie, in sicknes and in health, in youth and in old age.

We ought to seeke God with our whole mind, and intention that we may [Page 153] deserue from him to be confirmed in holy conuersation, and may merit to find and see him in his heauenly kingdome. Let vs cleanse our selues from all impuritie of flesh and spirit; because none shall be able to be eleuated to heauen at the day of doome, but those that are chast of bodie, neither shal any be able to see the glorie of Gods diuine maiestie, but those that are cleane of heart. Beleeue me (deare sister) the kingdome of heauen will not be giuen to such as are idle and gad vp & downe, but to such as seeke, aske, and knock for the same. For so our Lord saith: * Aske, and it shall be giuen to you: seeke, and you shall finde: knock, and it shall be opened to you. (Mat. 7.) The entrance therefore of the kingdome of heauen is to be asked by praying: it is to be sought by liuing vertuously: it is to be knocked at by perserering in the seruice [Page 154] of God almightie. It is not enough to begin good actions, but we must likewise striue to perseuere in them all the dayes of our life. * For it is better not to know the way of iustice, then after the knowledge to turne back. (2. Pet. 2.) Wherevpon our Lord saith in the Gospel: * No man putting his hand to the plough, and looking back, is apt for the kingdome of God. (Luc. 9.)

Therefore venerable sister it is requisite, that by the desire of eternal beatitude we knock daily at the eares of almightie God, and do not desist from those good workes which we haue begun, vntill he opening, we deserue to be freed from the prison of this mortalitie, and attaine to the gate of our heauenly countrie. Amiable sister in Christ, it is good to perseuere in Gods seruice: because they that leaue the Monasterie, and returne to the world, become more [Page 155] black then coales. Why? Because by tepiditie of mind they are dead and extinguished from the fire of the charitie of God. Wherevpon S. Isidorus saith: They that through the desire of the world, returne from a good life to a bad, are darkned, and through the blacknes of sinne, defiled and obscured, and estrā ged from the light of the brightnes of God. They that runne out of a Monasterie to the world, are separated from the societie of Angells, and associated to the diuells. They that leaue religion, and descend to a secular course of life; are separated from the societie of God, and made slaues vnder the dominion of the diuel.

Most louing sister in Christ, consider what you haue done. Daily call to mind, from whence, to what, and wherefore you are come. You for Gods sake haue forsaken and despised all things transitorie, [Page 156] and for the loue of him haue made choise of a Monasterie. You haue bought the kingdome of heauen, and giuen your selfe for the purchase of the same. Endeauour therefore with great care and solicitude, that you loose not that kingdome, which you haue purchased: but striue perpetually to possesse that, which you haue so much wished and desired. Haue a care, least you loose that kingdome of inestimable price, for which you haue giuen your selfe. Heare what the Apostle S. Paul doth say: * He that striueth for the maisterie, is not crowned, vnlesse he striue lawfully. He striueth lawfully, that perseuereth in the seruice of God witho [...]t dissimulation or hypocrisie. He serueth God in that manner as is fitting, who accomplisheth that good worke which he hath begun. He employeth himselfe in good workes like a good Christian, who [Page 157] accomplisheth those things, which he hath well begun. Wherevpon our holy mother the Church saith of her members in the Canticles: * The beames of our houses are of Cedar, our afters of cypresse trees. (Cant. 1.) The houses of the Church are the assemblies of the faithfull seruing God, and perseuering in those things which appertaine to Gods seruice. The Cedar therefore and Cypresse are trees of an vncorruptible nature, and signifie Gods Saincts, who burne with an vnfailing and vnfading desire of their Creatour, and perseuere in good workes to the verie end of their liues.

Wherefore venerable sistet, be you also a cypresse tree in the house of God, and perseuere in good life to the verie end. Be you likewise a Cedat in Gods house by giuing good examples, and the sweet sauour of a vertuous conuersation to [Page 158] your companions, Prudēt virgin, I haue said this in this regard, that with your whole mind you despise the loue of the world. I haue said this in this respect, that you neuer forsake a religions life; and seeke after a recular. I haue said this to this end, that you neuer desire to forsake your monasterie, and (as a dogge returning to his vomit) to returne to worldly vanitie. I admonish you, to perseuere all the dayes of your life in religion, and neuer desire to returne to the world againe. I adminish you to loue your monasterie with your whole heart, and esteeme the world as base in comparison of it. I admonish you to remaine all the dayes of your life in the house of God, ād neuer to seeke to returne againe to the world? Why? Because a monasticall life is addicted to contemplation, a worldly life is laboursome and troublesome; a monastical life is holy, a [Page 159] secular life is full of sinne and iniquitie: a monastical life is spiritual, a recular life is carnal: a monastical life is heauenly, a secular life is earthly: a monastical life is free from earthly affaires, a secular life is full of troubles and cares: a monastical life is full of amitie and affection, a secular life is full of strife and contention: a monastical life is free from cares, a secular life is full of iarres: a monastical life is peaceable and quiet, a secular life is full of discord and debate: a monastical life is chast and cleane, a secular life is vnchast and defiled with sinne: a monastical life is vertuous, a secular life is vertuous: a monastical life is full of vertues, a secular life is full of vices: a monastical life is full of Sanctitie, a secular life is full of iniquitie.

Reuerend sister, you haue heard the commodities that are in a monasterie, you haue heard the euills that are in the [Page 160] world: you haue heard the vertues of a monasterie, you haue heard the vices of the world: you haue heard the saluation of a monasterie, you haue heard the perdition of the world: you haue heard life you haue heard death. Now therfor behold good and euill in your sight or presence: behold perdition and saluation of soule set before your eies. Behold life and death before you. * Behold fire and water: stretch forth your hād, and choose which you please. (Eccli. 1.) Behold the way of heauen, and the way of hell. Behold the way which leadeth to life, and the way which leadeth to death, walke in which you will. Onely this I desire, that you will choose the better.

Deare brother, I will accept your counsell, and will choose the better way. It is good for me to follow good counsel and aduice, and to walke with Gods assistāce in the way that leadeth to eternal [Page 161] happines.

Honest virgin, for that you choose the [...]etter way, I cannot choose but render [...]hankes vnto God almightie. Forsake [...]ot therefore the good way, which you [...]aue alreadie begun to walke in. Keepe [...]his good resolution which you haue now made all the dayes of your life, then your worke will be perfect, if it perseuere to the verie end. Saluation is promised to such as are perseuerant: the reward is bestowed vpon such as continue constant: he is not good, that doeth good, but he that doeth it to the verie end. If therefore you perseuere in good workes to the verie end of your life, you shall be saued.

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CHAPT. XXI. Of virginitie.

* THe wise virgins did take oyle in their vessells with their lampes. (Mat. 25.) Most deare sister, heare what I say. Those that are virgins in mind and bodie, are not foolish, but wise: and are able to goe forth to meete the bridegroome, because they haue oyle in their vessells, that is, cha [...]titie in their mindes. But those that are virgins in bodie, and not in mind, are not wise, but foolish: neither are they able to goe forth to meete the bridegroome, because they haue not oyle in their vessells, that is, they haue not chastitie in their mindes. So saith blessed Isidorus: Shee that is a [Page 163] Virgin in bodie and not in mind, shall haue no reward at the day of iudgemēt. And our Lord in the Gospel saith of foolish virgins: * Amen I say to you, I know you not. (Mat. 25.) For this cause I admonish you (deare sister) that you be a virgin in mind and bodie, that after this life ended, you may deserue to be placed by your heauenly bridegroome Christ Iesus in the bed chamber of eternal beatitude.

Virginitie is not commaunded, but counselled, for that it is a thing so superexcellent. Virginitie is a double good, for that in this life it is void of solicitude, and shall receiue the reward of chastitie in the next world. Doubtlesse such as remaine chast and virgins, shall in heauen be equall to the holy Angells. The felicitie of virgins shall be greater in eternal happines, then that of others, a [...] the Prophet Isay beareth witnes, [Page 162] [...] [Page 163] [...] [Page 164] who saith: * Thus saith our Lord to Eunuches: I will giue vnto them in my house, and within my walls a place, and a name better thē sonnes and daughters: an euerlasting name will I giue them, which shall not perish. (Isay. 56.) All sinne by penance receiueth pardon: but virginitie, if it be destained, can by no meanes be repaired: for albeit any one may by penance receiue pardon, yet he can neuer recouer his former incorruption.

Venerable sister, virginitie of flesh is worth nothing, where integritie of mind is wanting. Virgins glorying of their merits, are compared to hypocrites; who outwardly desire the glorie of their good actions, which they ought to haue inwardly in their consciences. For this is that which is said in the Gospel, * that the virgins had not oyle in their vessells, (Mat. 25.) that is; [Page 165] did not reserue the testimonie of their good workes in their consciences: to wit, to glorie in the face in the sight of men, not in the heart in the sight of God. S. Augustine of such virgins writeth thus: Virginitie of flesh nothing helpeth, where anger of mind inhabiteth. There is great difference betweene the puritie of a virginal soule polluted with no contagion of sinne, and that soule, that hath beene subiect to the lust of many men. Venerable sister, listen to S. Hierome, saying: To haue virginal flesh auaileth nothing, if any one marrie in mind. To keepe corporal virginitie likewise is altogither fruitlesse, if we refraine not our eies from concupiscēce. Virginitie in bodie will nothing profit, if charitie, or humilitie depart from the heart.

Wherefore honest sister in Christ I admonish you, that you remaine a [Page 166] virgin in mind and bodie. I admonish you likewise, that you take with you the oyle of good works, and with them adorne your lampe, and light it with sacred vertues, that when a clamour shall be made: Behold the bridegroome commeth, goe ye forth to meete him; you may be able to meete Christ Iesus your celestial bridegroome, and be placed by him in the blessed bed-chamber of heauen.

Of chastitie. CHAPT. XXII.

MOst deare sister, I entreat you, that with all deuotion you will listen to the wordes of my admonition. The number of thirtie is the first degree, and signifieth marriage. The number of sixtie is [Page 167] the second degree, and signifieth the continencie or chastitie of widowes. The number of an hūdred is the third degree, which is assigned to virgins for the crowne of virginitie. S. Isi [...]orus saith: Some liuīg lasciuiou [...]ly in their youth, will become continent in their old age, and will then obserue chastitie, when luxurie scorneth to acknowledge them as his seruants. Such haue no reward, for that they haue not felt any laborious fight. But they shall haue glorie, that haue fought couragiously. For the fruit of chastitie is sweetnes. Chastitie is the vnbleamished beautie of the Saincts. Chastitie is the securitie of the mind and the health of the bodie. Luxurie doth weaken the bodie, and causeth a man to become old and decrepit on a soudaine.

Long chastitie is reputed for virginitie. And therefore venerable sister, the [Page 168] beautie of chastitie ought to be loued. Those that are continent, and liue chastly, prepare in themselues a dwelling place for God almightie. Werevpon the Apostle doth affirme, that those that liue chastly are the temple of God, and that the holy Ghost dwelleth in them. (1. Cor. 3.) Continencie maketh a man most neere to God. There God dwelleth, where continency remaineth. Chastitie linketh a man to heauen. Chastitie conducted a man to a kingdome. The kingdome of heauen is promised to such as liue chastly. Such as liue chastly, shall haue an inheritance in heauen. Coniugal chastitie is good: vidual continencie is better: but virginal integritie is best of all.

A humble widow is better, then a proud virgin. A widow is better with humilitie, then a virgin with pride. A widow bewayling her sinnes is more [Page 169] 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 [Page 170] 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 mothe [...]s. Beloued sister in Christ, you ought to serue them as if you were their daughter [Page 171] 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.

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Therefore amiable sister in Christ, you ought to nourish, fo [...]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 God [...] 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: [Page 173] 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 diligēce 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 [Page 174] 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 heauē 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. [Page 175] 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 [Page 176] 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, [Page 177] 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 fool [...]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 [Page 176] [...] [Page 177] [...] [Page 178] thīg 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 e [...]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 [Page 179] 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. Fornicatiō of heart is seruing of idolls.

There is also ā other spiritual fornicatiō of which our Lord saith: * Whosoeuer shall see a womā 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 [Page 180] 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 exāple. Dina the daughter of Iacob wēt 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 [Page 181] 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 d [...]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.)

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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 [Page 183] 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 extingu [...]sh in you the heate of lust. Let the remembrance of Gods eternal anger and furie against sinne and iniquitie, quench the las [...]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 hea [...]e ouercome the lesser. Let the greater heate vanquish the lesser. Let the c [...]as [...]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 ou [...] [...]he heate of carnal desire. Venerable si [...]er, I earnestly beseech God almightie, that he will giue you true chastitie both of mind and bodie. Amen.

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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 heauē. By fasting & prayer the mind of a mā 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 [...]other, I would verie willingly, and therefore I entreat you to tell [Page 185] 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 maistere [...]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 & tempera [...]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, [Page 186] 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. Abstinēce 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 [...]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 [...]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 writtē in the Psalme. * My soule hath thirsted to God, my [Page 187] flesh to him verie many wayes. (Psa. 62.) For our flesh doth then thirst to God, when throug [...] fasting it becommeth drie and withered. Deare sister in Christ, credit me; if in this life you perfectly hunger and thirst after God, you shalbe 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 th [...]oweth [...]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 mu [...] 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, [Page 188] 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 ab [...] aine frō 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 abst [...]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 frō the [Page 189] 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 so [...]te, that it grow not proud. Againe, you ought to keepe it in that subi [...]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 oftē as you fast, you ought to obserue [Page 190] 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 [Page 191] 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.

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Of drunkennes. CHAPT. XXV.

MY 'most deare si [...]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 [Page 193] 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 perturpatiō of mind. Drunkēnes 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.

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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 mā out of the kingdome of God. Drunkennes doth expell a man out of Paradise. Drunkennes doth cast a [Page 195] 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 hi [...] 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 Apo [...]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 [Page 196] 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 [Page 197] 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.

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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, [Page 199] 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. [Page 200] 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 [Page 201] 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. I [...] the soule fall, the bodie is immediatly bent to euill. The soule goeth before the flesh. The soule marcheth fore mo [...] 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.

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A question. Louing brother, I pray you tell me, whether the soule o [...] 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 [Page 203] none more beautifull or better then these.

The holy Angells do present the soule of a [...]ust man before God, saying. Behold him (ô Lord) whome t [...]ou hast chosen and taken; he shall alwaye [...] dwell in thy courtes. Mo [...]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.

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Of the confession of sinnes, and penance. CHAPT. XXVII.

THen a mā 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 there is nothing more wicked, then to acknowledge our fault, and not to lament it. Euerie sinner ought for two respects to bewaile his sinnes. Fir [...], for that through negligence he hath not done good; secondly for that [Page 205] through ouer much boldnes he hath cō mitted euill. The good which he ought to haue done, he hath omitted: and the euill, which he ought not to haue done, he hath committed. That man doth penance worthy of commendation who lamenteth his former sinnes, and doth not commit againe things worthy of lamentation. For he that bewaileth his sinne, and committeth the same againe, is like a man that should wash a new made brick: the more he washeth, the more durt he maketh. But when a man that is able to sinne doeth penance, and amendeth his life from all offence, such a man doubtlesse at the hower of his death, shall passe to euerlasting rest and repose. But he that liueth amisse, and at the hower of his death, doet, penance: like as his damnation is vncertaine, so is also the remission of his sinnes. Whosoeuer therefore desireth to be secure at [Page 206] the hower of his death of forgiuenes, let him whiles he is in health doe penance, let him whiles he is whole and sound lament his sinnes And sithence the mercie of God is a thing hidden, it bohoueth vs to weepe without intermission.

Most deare sister, li [...]en to the wordes of blessed Isidorus. A penitent man (saith he) ought not to thinke himselfe secure of his sinnes. And why? Because securitie causeth negligence, and negligence oftentimes casteth a carelesse man into his his former sinnes. Now therefore most louing sister, listen to my counsel, and amend your life whiles you are able. Make manifest your sinnes, whiles God giueth you licence. Bewaile your sinnes, whiles you haue time and space. Whiles you are able, doe penance. Whiles you are able, confesse your sinnes. Bewayle your sinnes, whiles you are yet liuing. Let the calling of such as die, cause you [Page 207] to embrace vertue. Whiles you are able amend what is amisse: whiles you are able, withdraw your selfe from sinne and vice. Whiles you haue time, call to God for grace. Whiles you yet liue in this mortal bodie, obtaine pardon of your sinnes. Before the day of death doth approach, doe penance. Before the pit doth swallow you vp, doe satisfaction for your offences. Before hell snatch you away, lament your sinnes.

Bewaile your negligences, before you be drowned in the bottome of hell; where there is no place of forgiuenes, where there is no place of gladnes, or leaue to doe penance: where there is no permission of amending, or place of confession. Why, what is the reason? Because in hell there is no redemption. Albeit you are subiect to sinne, yet by penance you may obtaine pardon. There is no sinne so grieuous, which is [Page 208] not pardoned by penance. Despaire doth augmēt sinne, despaire is a mo [...] grieuous sinne, despaire is greater t en any other sinne. Wherefore beloued sister, beleeue as a thing most certaine, that in confession there is hope of pardon: and consequently do not by any meanes doubt, or despaire of Gods pittie and compassion. In confession haue a liuely confidence of Gods diuine bountie and goodnes.

Mo [...]t deare brother, you say well, you giue me good counsel.

THE CONFESSION OF A PENITENT WOMAN.

Woe is me sinnefull soule; alas, wretch that I am: who haue fallen into so great sinnes, into so great crimes, into so great negligences: what shall I first bewayle, what shall first lament? Poore wretch that I am: what lamentation shall I first make? What teares shall I vnworthy wight first power forth? My memorie [Page 209] is vnable to recount the acts of my crimes so great and abominable. O teares, whither haue you withdrawen your selues? O teares, where are you? Where are you, ô fountaines of teares? Be moued, I pray you, at my weeping: ô you fountaines of teares flow vpon my face, wet and bedew my cheekes. Afford me bitter lamentation. Helpe me ô my God, before I die, before death ouertake me, before hell snatch me, before the infernal flame burne me, before those vtter darknesses enwrap and couer me. Helpe me ô my God, before I come to those torments, be [...]ore the fire of hell deuoure me, before I be tormented in hell euerlastingly. O my God, what shall I doe at the dreadfull day of iudgement? What answere shall I make at [...]hat strict and last accompt! What shall I poore wretched sinner say, when I shall be presented before the [Page 210] tribunal seate of Christ?

Woe be to that day, in which I sinned. Woe be to that day, when I offended. Woe be to that day, when I transgressed the commaundements of God. O that the sunne had neuer shined vpon me. O that the sunne had neuer risen vpon me. O day to be detested. O day to be abhorred. O day not worthy to be so much as once named, which brought me into this world, which opened vnto me the enclosure of my mothers wōbe. It had beene better for me not to haue beene borne at all, then to be tormented euerlastingly in hell: it had beene better for be not to haue beene borne, then to endure euerlasting paines. It had beene better for me neuer to haue seene worldly light, then after thi [...] life to su [...]aine perpetual torments.

Weepe ouer me ô heauen and earth, ô all you creatures bewayle my case. All [Page 211] you that haue sense of life, shed teres in my behalfe. For verily I haue sinned grieuously, I haue sinned vnfortunately, I haue sinned wretchedly: my sinnes are more in number then the sandes of the sea. I haue voluntarily promised to liue well: but those good things, which I haue promised, I haue neuer performed. I haue alwayes returned to my former sinnes, I haue multiplied my faultes, I haue iterated or redoubled mine offenses. I haue neuer amended my manners. I haue neuer ceased from doing amisse.

O ye holy men, pray to our Lord for me: ô all ye Saincts make intercession to our Lord for me. All ye soules of iust men make intercession for me: that so perchance God may take pittie of me, that so peraduenture he may take away mine iniquities. O my wretched soule, who will take pittie of thee? Who will [Page 212] comfort thee? O wretched soule! O soule, who will lament for thee? Where is the keeper of men? where is the redeemer of soules? Where art thou ô good shepheard? Why ha [...] thou de [...]pised me? Why hast thou turned away thy face frō me; O my God, [...]orget me not for euer; forsake me not euerlastingly: leaue me not in the power of my ghostly aduersarie.

I am (I confesse o Lord) a sinner, & vnworthy of fauour, and yet I flie to thee for succour. Thou art meeke, milde, and of much mercie. Thou despisest no man, thou abhorrest no man, thou refusest no man. O Lord, make manifest thy mercie in me. Denie not that (I beseech thee) to me, which thou hast mercifully graunted to many. I do not defend my faultes, I do not couer my sinnes. The euill which I haue committed doth dislike me. I wretched wight haue offended, [Page 213] I confesse my errour, I lay open my sinne. I acknowledge mine iniquitie. I haue sinned, o sweet Sauiour, be mercifull to me a sinner. Spare my faultes, pardō my sinnes, forgiue me my crimes. If thou shalt obserue iniquities ô Lord: Lord who shall sustaine it? No man durst approach to thine examination without feare, neither shall the iustice it selfe of a iust man be secure: for what man is so iust in euerie thing, that he durst say, that he is without sinne.

No man is without sinne, no man is free from offense: no man is cleane in thy sight, yea euen among the Saincts no man is immaculate. * Behold they that serue God, haue not beene stab [...]e: and in his Angells he found wickednes. (Iob. 4.) * Behold the moone also doth not shine and the starres are not cleane in his sight. (Iob. 25.) The heauens likewise [Page 212] [...] [Page 213] [...] [Page 214] are not cleane in his sight. If therefore no man is holy in his sight, no man immaculate, how much more I, that am a sinner, corruption, and meate for wormes, who haue drunke iniquitie, as it were water, and haue multiplied my sinnes: Who do sit in the dust, who do dwell in a howse of clay, who haue an earthly foundation: My God stretch forth thy right hand to me a sinner.

Remember ô Lord, that I am but arth. Remember, that I am but dust and ashes. Giue me a medicine, by which I may be healed. Giue me a medicine, by which I may be cured. I (alas, wretch that I am) haue fallen into the pit of sinne. I haue fallen into the bottome of hell. O my God, deliuer my captiue soule from hell: let not that bottomlesse chaos include me: [Page 215] let not the pit of perdition shut his mouth vpon me. Let not that bottomlesse depth denie me to goe forth. Behold the dreadfull day of iudgement is now at hand, the last day is now come, the day of death doth now draw neere: nothing remaineth for me but a graue, nothing but a sepulcher. O Lord, pardon me I beseech thee, before I goe to that obscure countrie. O my God, vouchsafe to assist me, before I goe to the land of darknes and miserie. O Redeemer of soules, succour me before my death, breake the bondes of my sinnes, before that dreadfull hower approacheth.

Deare si [...]er in Chri [...]t, God be mercifull vnto you, and forgiue you all your sinnes. God graunt you forgiuenes of all your offenses. God forgiue you, whatsoeuer you haue offended. God release you from all sinne. Now therefore [Page 216] be of good courage, deare sister; and resolue in your heart not to sinne any more. Haue a care not to iterate your offenses: defile not your selfe with sinne againe, now after forgiuenes. Returne not to sinne after the lamentation o [...] penance: doe not that againe, which may moue you againe to teares and repentance. He is not a true penitent, but a derider of God, who doth yet doe that, whereat he may be grieued: he doth not seeme to beseech God humbly, but to mock and scorne him proudly, who as yet committeth that euill, whereat he seemed to be sorowfull. Wherevpon B. Isidorus doth affirme; That penance is vaine, that is defiled by a sinne ensuing. And againe: A wound that is iterated, is more slowlie healed. A man frequently sinning and mourning, doth scarcely deserue pardon.

Be therefore constant in penance, and [Page 217] forsake not that vertuous course of life, which you haue begun to practice. To such a perseuere saluation is promised, on such the reward of heauen is bestowed. Wherevpon it is said: * Blessed are they that keepe iudgement, and doe iustice at all time. (Psal. 105.) And againe: * He that shall perseuere to the end, he shall be saued. (Mat. 10.) Honest virgin, I counsel you, that you alwayes behaue your selfe as one ashamed with your countenance cast downe, through the remembrance of your sinne: let a blushing bashfulnes appeare alwayes in your face, through the memorie of your offences. Let the shame of your sinne make you ashamed to looke vp to heauen: walke with your countenance cast downe on the ground: sorowfull through mourning: going as one forlorne: wrapping your members in sack-cloath, and ashes.

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Let the earth be your bed, the ground your cou [...]rlets. You are dust, and therefore sit in the [...]ust: you are ashes, and therefore let them be the place of your repose. Be alwayes weeping, alwayes mourning, alwayes sighing: alwayes sorowfull in your heart for your sinnes. Let sighes proceede from your brea [...], grones from your heart. Let teares often flow from your eies. Be alwayes readie to shed teares, as often as you call your bad life to remembrance. Venerable Virgin, beleeue me, because the seruants of God neuer ought to be secure in this life, although they be iust and good. The seruants of God ought to be vigilant at all times, and with teares to call their sinnes to remembrance. Wherevpon in prayse of the bridegroome (to wit Christ) it is said in the Canticles: * His hayres are as the branches of palme trees, black as a rauen. (Cant. 5.) [Page 219] What do we vnderstand by the hayres of Christ, but faithfull men? who whiles they keepe the faith of the blessed Trinitie in their mind, and performe what they beleeue adhearing to God, do doe him honour, a [...] hayres hanging on the head. The palme tree is verie high, and according to the name there of signifieth victorie. Christs haires therefore are as the branches of palme-trees: because, whiles each one of the elect doth lift vp himselfe to the height of vertue, they at length by Gods grace arriue to the victorie. Howbeit they are black as a rauen: because although they eleuate themselues to heauen by their vertues yet they alwayes acknowledge them, selues to be sinners.

So you, most louing sister in Christ, albeit you liue well and religiously, albeit you serue God iustly and deuoutly: yet I giue you this admonition, that [Page 220] you neuer desist from teares and lamentation. Let teare, be sweet vnto you, let mourning and lamentation delight you, neuer cease from mourning: by so much the more be inclined to lamentation, by how much the more you haue beene addicted to sinne. A [...] great as your intention hath beene to commit sinne, so great let your deuotion be to make satisfaction. The medecine ought to be answerable to the disease: mightie sinnes require many teares. Venerable sister, he vouch safe to assist you, and afford you spiritual comfort, whome the holy Angells adore in the heauenly court. Amen.

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Of communicating or communion. CHAPT. XXVIII

* VVhosoeuer shall eate th [...]is bread, or drinke the chalice of our Lord vnworthily, he shall be guiltie of the bodie, & of the blood of our Lord (1. Cor. 11. that is, he shall [...]ō [...]act sinne, & cōmit a fault by such his fact. Why? For that he goeth amisse to that which is good. But let a man proue himselfe & so let him eate of that bread, and drinke of the chalice. As if he had said: Let euerie one examine his life, and cleanse his hea [...] from all malice, that he may worthily [Page 222] approach to so great a sacrament. For he that eateth and drinketh vnworthily: eateth and drinketh iudgement to himselfe, to wit, the cause of his damnation.

Wherevpon blessed Isidorus likewise saith: They that liue lewdly in the Church, and cease not to communicate, thinking that by this communion they may be cleansed from their sinnes: let such men know, t [...]at this doth nothing helpe to their cleāsing, according as the Prophet testifieth, saying: * What is it, that my beloued hath in my house done much wickednes; shall the holy flesh take away frō thee thy malices. (Ier. 11.) He therefore, that will receiue [...]he bodie of Christ, must first endeauour to remaine in the faith and loue of Christ. Hence it is, that our Lord saith in the Gospell: * He that eateth my flesh, and drinketh my blood, abideth in me, and [Page 223] I in him. (Io. 6.) As if he should say: He remaineth in me who fullfilleth my will by liuing vertuously. For otherwise, vnlesse he first remaine in me by faith, and good works, and I in him: he cannot eate my flesh, nor drinke my blood. What is it then, which men eate? Behold all do often receiue the sacrament of the altar: yet one doth spiritually eate the flesh of Christ, and drinke his blood and an other not, but onely the sacrament, that is, Christs bodie vnder the sacrament, and not the substance of the sacrament.

This Sacrament is called the proper bodie of C [...]rist, borne of the Virg [...]n: but the spiritual substance is the flesh of Christ. A good man therefore receiueth the sacrament, and the substance of the sacrament: but a bad man, for that he eareth vnworthily, eateth and drinketh, (as the Apostle saith 1. Cor. 11.) iudgement [Page 224] to himselfe: not prouing himselfe first, nor discerning the bodie of our Lord What then doth the sinner eate, and what doth he drinke? Certaynely not the flesh and blood spiritually to his saluation, but iudgement to his damnation, although h [...] seeme with the re [...] to receiue the sacrament of the altar. One therfore receiueth the bodie of our Lord to hi [...] saluation, an other to his damnation. He that with Iudas the traytor receiueth the bodie of our Lord, with Iudas is condēned: he that with Peter and the rest of the faithfull, receiueth the same deuoutly & faithfully, is doubtles with Peter, and th [...] rest of the Apostles sanctified in Christs bodie.

Li [...]en therefore ô spou [...]e of Crhist, to the wordes of S. Augustine: He that with a c [...] ast bodie and cleane heart, with a pure conscience and deuout mind doth approach to this communion of the [Page 225] altar: shall arriue to that altar, which is Christ in heauen, before the eies of God by a happie transmigration. Amiable sister in Christ, hearken I pray you, to the wisdome of the serpent, The serpent, when he meaneth to goe to drinke, before he commeth to the fountaine, vomitteth vp all his poyson. Do you therefore (most deare sister) imitate the serpent in this point, that before you come to the fountaine, that is, to the communion of the bodie and blood of our Lord Iesus Christ, you vomit vp out of your heart all poyson; to wit, hatred, anger, malice, enuie, euill will, and peruerse cogitations. Forgiue also all your fellowes, and all your neighbours, in whatsoeuer they haue offended, that your offences may be [...]kewise forgiuen you by God: euen as our Lord himselfe saith: * Forgiue, and you shall be forgiuen. (Luc. 6.) [Page 226] If therefore you shall doe all these things, as I haue said, you may approach to the liuing fountaine, that is, to Christ, who is the fountaine of all good things.

Furthermore, he saith of himselfe: * I am the liuing bread, which came downe from heauen. (Io. 6.) Of this bread Dauid saith in the Psalmes. * Man did eate the bread of Angells: (Psal. 77.) for otherwise that bread, albeit it came from heauen, and drinke, for that it was corporal, was not food fit for Angells: but that bread and drinke, which was prefigured by this. Howbeit Christ is the bread of Angells, and this sacrament is his true flesh, and true blood: which sacrament man doth spiritually eate and drinke. And by this, whereby the Angells liue in heauen, by the same man liueth heere on earth; because all is spiritual and diuine, in that which a mā receiueth. [...]ut as the Apostle saith; Some haue [Page 227] eaten the same spiritual food, and yet are dead: so likewise now in the Church the bodie of our Lord is life to some; but to others it is a paine, and the punishment of sinne. The bodie of our Lord without all doubt is life to those, to whome Christ is life: but to those it is death, who through sinne and ignorance, and negligence, are the members of the diuel.

Wherefore most louing sister in Christ, I admonish you, that when you receiue the bodie of our Lord, you vnderstand an other thing by your taste, then you feele by your smell. Heare likewise ô honest virgin, what the Priest saith at the consecration of the bodie of Christ. We entreat (saith he) that this oblation may be made blessed, by which we may be blessed. Inrolled, by which we all may be inrolled; in heauen. Ratified, by which we may be nūbered in the [Page 228] bowells of Christ. Reasonable, by which we may be freed from a bestial vnderstanding. And that thou wilt vouchsafe to make it acceptable: that we, likewise, (sithence we are displeasing to our selues) may become acceptable in his onely begottē ōne Christ Iesus. Wherefore most vertuous Virgin (as we haue said alreadie) Christ in himselfe feedeth the holy Angells in heauen: Christ also in h [...]mselfe refresheth the faithfull heere on earth. Christ by hope satiateth the holy Angells in the heauēly countrie: Christ by faith feedeth vs heere on earth, least we faint in the way. Christ refresheth Angells and men of himselfe, and yet remaineth whole in himselfe.

O how good is that bread, and how full of admiration, of which the Angells are satiated in heauē, & men are refreshed heere on earth; He, on whome the Angells feede to the full in the heauenly [Page 229] countrie is mans foode heere on earth, according to the measure of his imbecillitie, and this (as I haue said alreadie) lea [...]t he faint in the way. Christ t e liuing bread, who is the Angells refection, is himselfe likewise mans redemption & medicine. Now therefore most deare sister, desire our Lord with all instancie, that he will cleanse your conscience from all malice and enuie; that so you may be able worthily to receiue the mysterie▪ of the bodie and blood of Christ Iesus our Lord. Amen.

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Of our thoughts or cogitations. CHAPT. XXIX.

MOst deare sister, listen what our Lord doth say by the mou [...]h of the Prophet Isay: * Take away the euill of your cogitations from mine eies. (Isai. 1.) Although a man cease from doing amisse: yet if he haue euill cogitations in his heart, he is not altogither guiltlesse. Wherevpon blessed Indorus saith: We do not onely offend in our actions, but also in our cogitatiōs: if we take delight, when they vnlawfully occurre to our remēbrance. For as a viper is slaine by his owne young-ones, remaining as [Page 231] yet within him: so our cogitations, that are nowrished within vs, are our destruction, because they consume our soule with viper-like poison.

Wherefore deare sister in Christ, I admonish you to keepe your heart with all diligence; for that it is the original or source of our good or euill actions. Wherevpon it is written: * With all guard keepe thy heart, because life p [...]ocedeth from it. (Prou. 4.) Listen likewise most honest virgin, I pray you, what the bridegroome saith in the Canticles, in cōmendatiō of his spouse the Church. * The haires of thy head, are as the purple of a King, tyed to conduite pipes, The haires of the head of the Church, are the cogitations of a sacred soule, which are said to be like the purple of a King ioyned to the conduite pipes. For purple is bound in bundles in conduite pipes, vpon which when water is cast, it [Page 232] runneth through the conduites to the garment, which is aboue, that the garment may be dyed; and from thence it receiueth its name, that being dyed with a purple colour, it is called purple: all which things do agree verie well to a sacred soule. For the haires of the head are the cogitations of the mind, which are bound in conduites, because they are bound vp in the holy Scriptures, least they should hang loose and so be lost.

Kepe your heart therfore (venerable virgin) from all contagion of sinne. Let no vncleane cogitation enter into your mind: let your mind be alwayes pure and cleane. For God doth not onely examine the flesh, but the mind: God iudgeth the consciences of men. God is also the iudge of our cogitations: God iudgeth the soule, that delighteth in euil things. When any euil cogitation doth occurre, consent not vnto it, neither [Page 233] permit it to harbour in your heart. At what howersoeuer an euil cogitation doth come, expell the same. Assoone as the scorpion doth appeare, crush h [...]s head. Crush the head of the scorpion, that is, of the euil cogitation. There amend your fault, where it is ingendered, to wit, in our heart; expell the head of the euil cogitation from your heart. There offend, where you thinke that God is not. For before God nothing is secret. He seeth the things that are secret, who hath made the things that are hidden and concealed. Our Lord is euery where present. The spirit of God filleth the whole world. The maiestie of almightie God penetrateth all the elements: there is no place without God. Our Lord knoweth the cogitations of men.

Deare sister, do you desire neuer to be sad or heauie?

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Yes, deare brother verie willingly.

Then liue vertuously. For if you liue vertuously and well, you will neuer be sorrowfull. A mind that is secure, easily endureth sorow. A good mind is alwayes full of ioy. For if you perseuere in vertue, sorow will be farre from you. If you perseuere in sanctitie, sorow will not occurre vnto you. If you liue vertuously and well, you will feare neither deat not hell. Howbeit, the conscience of a sinner is alwayes troubled. A man that is faultie is neuer free from vexation, for that his owne guiltie conscience is a continual torment vnto him. Venerable sister, heare what our Lord saith of the woman to the serpent: * Shee shal bru [...]se thy head in peeces (Gen. 3.) The head of the serpent is bruised in peeces, when a fault is there amended, where it did first arise. Almightie God cleanse your heart from all euil contagion, [Page 235] that you may be able to serue him without spot of sinne. Amen.

Of silence CHAPT. XXX:

THE Prophet I say saith: * The seruice of iustice is silence, and securitie for euer. (Isai. 32.) And againe King Dauid craueth in begging wise, saying: * Set ô Lord a watch to my mouth: and a doore round about my lipps. (Psal. 140.) The holy Fathers obseruing silence with great diligence, haue endeauoured to remaine in solitarines, and to see how swoeet our Lord is. And neglecting the cares of all earthly actions, haue wholy addicted thēselues to contemplation. Most deare sister, [Page 236] auoid dishonest speeches, shunne vnciuel discourses. A vaine discourse doth easily defile the mind, and that is easily committed, which is willingly hea [...]d. Let nothing proceede out of your mouth at any time, which may make you ashamed: speake nothing at any time, which is not conuenient. Let nothinge proceede out of your lips, which may offend the eares of the hearer: flie filthines of speach wi [...]h all dil gence and care.

A vaine discourse doth demonstrate a vaine conscience: the tongue doth shew the conscience: a mans conscience is knowne by his tongue: for according to his wordes without, such he is thought to be within: * For of the aboundance of the heart the mouth speaketh. (Mat. 12.) Wherfore refraine your tongue frō idle speeches, restraine your tongue from impertinent discourses. [Page 237] Relate not filthy fables, neither babble forth foolish wordes.

Idle talke will not escape iudgement. * For euerie idle worde, that men shall speake, they shall render an account for it at the day of iudgement. (Mat. 12.) Euerie mans wordes shall stand before him at the day of doome. Let those thīgs which you speake be graue, and tend to edification. Let your discourse be void of blame. Let not your tongue destroy you. Let not your tongue cōtemne you. Speake not that which may giue an aduantage to your adue [...]sarie: let silence be sweete and pleasing vnto you. Put a guard to your mouth: Put a seale vpon your lipps. Put a cloister of silence to your tongue. Know at what time you are to speake. Consider when you speake.

Speake at times conuenient, and at times conuenient hold your peace [Page 238] Keepe silence vntill you are asked: let some demaund open your mouth, let your wordes be few: be not ouer lauish in speaking. Many wordes are not free from blame: many wordes are not void of sinne. A tatling virgin sheweth her selfe foolish, a wise virgin vseth few wordes. Wisdome maketh a short discourse: to speake much is meere foolishnes. Vse therefore a measure and meane in your speaking. Venerable sister, he vouchsafe to put a guard to your mouth, who hath chosen you to be his spouse. Amen.

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Of lying. CHAPT. XXXI.

LYers cause by their lying, that euen when they tell the truth, no man doth beleeue them. All kind of lying ought to be auoided with great carefulnes: albeit there is a certaine sort of lying, which is lesse grieuous; as for example, when we lie for the spiritual good or saluation of others. But for that it is written: * The mouth of him that lieth, killeth the soule, (Wisd. 1.) perfect men do with great care auoid this kind of lying: that they neither defend the vices of any one by their fallacie, nor hurt their owne soule, by seeking to doe good to an other mans bodie. Howbeit [Page 240] we beleeue, that this kind of lying is easily forgiuen.

Mo [...] deare sister, I admonish you to auoid all kind of lying with verie great carefulnes, nei [...]her speake that which is false, either by occasion, or of set purpose: lie not voluntarily, although it might redound to the good of others. Defend not an other mans life by lying: no lie can stand with iustice or vpright dealing: euerie lie is in all men a sinne: whatsoeuer is different from the truth or veritie, is iniquitie. Worldly lawes punish forgers and falsifiers: worldly lawes punish liers. If lying is condemned by men, if falshood be punished in earthly courtes: how much more before God, who is witnes both of our wordes and workes? Before whome likewise euerie one shall render an accompt of euerie idle word, that he speaketh, and be punished for his idle discourses. [Page 241] * Thou (saith King Dauid to God) wilt destroy all that speake lie (Psal. 5) * And a false witnes (saith Salomon) shall not be vnpunished, and he that speaketh lies, shall not escape (Prou. 19.) wherefore venerable sister shunne lying, speake not that which is false. Speake the truth, lie not vpon any pretence. Deceiue no bodie by lying, but shew your selfe sincere: say not one thing, and doe an other. Deare sister, God grant that in all things, and in euerie occasion you may speake the truth. Amen.

Of periurie. CHAPT. XXXII.

OVR Lord saith in the Gospel * Sweare not by heauen, because [Page 242] it is the throne of God: neither by the earth, because it is the foote-stoole of his feete: neither by Hierusalem, because it is the citie of the great King: Neither shalt thou sweare by thy head, because thou canst not make one haire white or black. But let your talke be, yea, yea: no, no: and that which is ouer & aboue these, is of euil. (Mat. 5.) As that man cannot lie, that speaketh not: so he cannot forsweare himselfe, that desireth not to sweare. Although a man vse neuer so great art of wordes in swearing, yet God (who is the witnes of the conscience) so accepteth the same, as he vnderstandeth it, to whome it is sworne. We ought not to accomplish the sinne, which we sweare to performe.

Venerable sister, will you haue me to tell you how you shall neuer be forsworne? Sweare not at any time: if you [Page 243] sweare not at all, you shall neuer be forsworne: if you feare to be forsworne, sweare not at all. Forbeare to sweare, accustome not your selfe to swearing. It is a dangerous thing to sweare, for that the vse of swearing causeth a custome of forswearing. The vse of swearing frequently, bringeth a man to periurie. Let your vsual speech be: It is so: or, It is not so. The truth needeth no oath. A faith-full affirmation is as good as swearing. Let your protestation of the truth be a credible as an oath. Most louing sister, the holy Ghost (who in your virginal bodie hath built himselfe a mansion) place in your mouth the seale of moderation. Amen.

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Of detraction. CHAP. XXXIII.

MY deare sister in Christ, heare what I say, listē what I counsel you, be attentiue to what I speake. Detraction is a grieuous vice, detraction is a grieuous sinne. Detraction is a grieuou [...] claime, detraction is a grieuous crime. All men dislike, and disprayse a detractor; all men do as it were point at such a one with their finger. Hearken how hatefull such a one was to King Dauid: One secretly (saith he) detracting from his neighbour: him did I persecute. (Psal. 100.) This is a verie filthy vice, neither do I scarce know any worse.

Detractors do barke like dogges. L [...]ke as dogges do bite the feete of passengers: [Page 245] so detractors do backbite the life of their neighboures. And therefore venerable sister, cut off from your tōgue the vice of detraction: do not backbite, blame, or (like a dogge) snaile at the life of other men. Defile not your mouth with an other mans sinne, do not slaunder a sinner, but rather pittie him. What you backbite in others, feare rather in your selfe: what you reprehēd in others: amend in your selfe. With the same diligence that you reprehend others, seeke to correct your selfe: when you backbite an other, examine your selfe. When you backbite an other, blame your owne sinnes: if you will needes reprehend what is amisse, let it be your owne offenses. Looke not vpon the sinnes of other men, but vpon your owne. Consider not other mens vices, but your owne manifold imperfections.

You will neuer backbite others, if you [Page 246] seriously consider your selfe. Wherefore be carefull about your owne reformation: be sollicitous about your owne correction and saluation. Hearken not to detractors: listen not to whisperers. Detractors, and such as willingly heare them, are both guiltie of the same sinne. He that detracteth, and he that listneth to a detractour, are both culpable in the same degree and measure. Foule mouthed men shall not possesse the kingdome of heauen. A virgin that desireth to attaine to the celestial bedchamber of her heauenly bridegroome, must beware of backbiting other men. O Venerable Virgin, it you stop your eares from detractors, and refraine your tongue (as I haue said) from all bad discourse, you will doubtles be reckoned among the wise virgins.

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Of Enuie. CHAPT. XXXIV.

AN enuious man is a me [...]ber of the diuel, through whose enu e death hath entred into the world. Enuie burneth all the buddes of ver [...]ue. Enuie by it [...] pestiferous h [...]ate, consume [...] whatsoeuer is good. Enuie is then othe of the soule. [...]u [...]e hurteth it selfe, before it hurteth an other. Enuie biteth it selfe, before it bi [...]eth an other. Enuie first of all gnaweth it [...] owne au [...]hor. Enuie eateth the vnderstanding of [...], bu [...]neth his breast, mangleth hi mind, and a [...] a certaine plague or pestilence consumeth his heart, and other v [...]tal [...]es. And therefore against enuie doth occurre [Page 248] goodnes: charitie is prepared to encounter this pestiferous vice. My most louing sister in Christ, grieue not at the good of an other, pine not away at an others progresse, be not afflicted at an others happines. There is no vertue, which hath not the vice of enuie for its contrarie. Onely miserie wanteth enuie. And why? Because no man doth enuie at him, that is in miserie. A virgin, that desireth to dwell in heauen, ought not to enuie at men. A virgin, which desireth to enter with Christ to the celestial mariage, ought not to be contristated at the prosperitie of others. Most deare sister, almightie God cleanse your heart from all enuie and malice, that you may be able to serue him without bleamish. Amen.

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Of anger. CHAPT. XXXV

HOnest virgin, heare what Salomon doth say: * A soft answeare breaketh anger; and a [...]ard word raiseth vp furie. * (Prou, 15.) A sweet word multiplieth friends, and appeaseth enemies. (Eccli. 6.) By so much euerie one is cō uinced to be lesse prudent, by how much he is lesse patient. By anger the eie of the mind (that is, the vnderstanding) is troubled: by anger wise men loose their wisdome; by anger a man becommeth senslesse and void of reason.

Some are soone agrie. and soone appeased: some contrariwise are slowly angrie, and slowly reconciled. Howbeit [Page 250] others (which is worse) are soone incited to anger, & slowly inclined to peace. Neuerthelesse he is better, that is so one angrie and soone appeased, then he that is slowly angrie, and slowly reconciled. Most deare sister, heare likewise S. Iames saying: * Let euerie man be swift to heare, [...]ut slow to speake, and slow to anger (Ia. 1.) Why? for that the anger of man worketh not the iustice of God: and so consequently without all doubt neither can the anger of a virgin worke the iustice of God.

A virgin, which ought to be the temple of God, mu [...] not by any meanes be cholerick. It beseemeth not Christs spouse to be angrie and furious. A virgin which prepareth a habitatiō in her heart for Christ, must by all meanes expell anger out of he [...] brea [...]. A virgin, which desiret [...] to arriue with Christ to the celestial bed chamber, must by all meanes [Page 251] possible auoid anger. Most louing sister, if you chance to be angrie, represse it with all celeritie: if you chance to be angrie on a sodaine, mitigate the same. Temper your furie, temper your indignation. Restraine the motiō of your anger: refraine the vehement passion of your choler. If you cannot auoid or temper your anger as is fitting: at least let not furie carrie you, nor anger enflame you, nor indignation trāsport you beyōd the boundes of reason. Let not the sunne goe downe vpon your anger. Amen.

Of hatred. CHAPT. XXXVI.

HONEST virgin, heare what I say▪ Hatred separateth a man from the [Page 252] Kingdome of God. Hatred withldraweth a man from heauen. Hatred is neither abolished by passion▪ nor purged by martyrdome: nor washed away by effusion of blood. * Whosoeuer hateth his brother is a murtherer (1. Io. 3.) He that hateth his brother is in the darknes, and walketh in the darknes, and knoweth not whither he goeth, because the darknes hath blinded his eies. (1. Io. 2.) He loueth not God, that hateth man: there is as great difference betweene anger and hatred, as betweene a mote and a beame. For hatred is an inueterate anger. By anger the eie of the mind is troubled, by hatred the eie of the heart is cleane put out and extinguished.

Most louing sister in Christ, listen to what I speake. If you chance to contristat your sister in any thing, make her satisfaction. If you offend against your [Page 253] sister, doe penance before her. If you scandalise any one of the hand-maides of God almightie, beseech her to forgiue you. Striue to be reconciled with all exp [...]ditiō: sleepe not, vntill you haue made satisfaction: rest not, vntill you are returned into peace and vnion. If your enemie fall, reioyce not at his miserie, least paraduenture the like misfortune happen to you: least God turne his anger from him vpon you. Delight to be grieued ouer him, that is afflicted. Condole other m [...]ns miseries: be sorowfull for other mēs calamities. Lament with those that make [...]m [...]ntation: weepe with t [...]ose that mourne.

Venerable sister, be not obdurate, be not hard hearted. Proceede not against him or her that hath offended you according to the [...]ault [...]ommitted, for that you likewise must short [...]y vnde [...]goe the seuere iudgement of God. * Forgiu [...], and [Page 254] you shall be forgiuen: (Luc. 6.) for you shall not obtaine remission, vnles you grant pardon. Expell hatred out of your heart. Let not hatred remaine in your mind. Venerable sister, God giue you the loue of himselfe, and of your neighbour. [...]en.

Of pride. CHAPT. XXXVII.

* PRide is the beginning of all sinne. (Eccle. 10.) A proud man is hatefull both to God and men. Pride and couetousnes are so linked togither, as that the one cannot be without the other. The diuel by pride and couetousnes said: * I will ascend aboue the height of the cloudes. (Esai. 14.) Christ by humilitie [Page 255] said: * My soule is humbled in the dust. (Psal. 43.) The diuel by pride and couetousnes said: * I will be like to the highest. (Esai. 14.) Christ by humilitie was made obedient vnto his Father vnto death. (Phillip. 2.) Lastly the diuel by pride is cast headlong into hell: but Christ by humilitie is eleuated into heauen. What is euerie sinne, but a contempt of God, whereby we contemne his precepts?

Most deare sister, beleeue me, the watchings prayers, fastings, almesdeedes, and labours of many yeares, are esteemed nothing worth before God, if their end be pride. Wherefore venerable sister, take heede of pride, beware of being high minded. Why? Because pride hath deposed the Angells, depressed the potent, throwne downe the proud. * God resisteth the proud, and giueth grace to the humble. (Iam. 4.) I likewise [Page 256] counsel you, ô spouse of Christ, that you more reioyce at the societie of the holy Angells, and hand-maides of God, then at the nobilitie of your kidred. I beseech you, most louing sister, that you more reioyce at the company of your poore fellow-virgins, then at the gentrie of your rich parents. Why? Be cause there is no acception of persons with God. He that despiseth him that is in neede, doth an iniurie to God. He that contemneth the poore, doth vpbraid his Creator. Venerable sister, God almightie giue you profound humilitie and true charitiè. Amen.

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Of boasting. CHAP XXXVIII.

VVE ought to beware of boasting, both in our wordes and actions. Wherefore deare sister, looke carefully to your selfe, and arrogate noth [...]ng to your selfe of those things that are in you sauing your sinnes onely. Beware of boasting, flie the desire of vaine glorie, seeke not to be great in the mouthes of men. Ascribe nothing to your selfe, vaunt not of your selfe, presume nothing of your sel [...]e? do not proudly extoll your selfe, attribute nothing to your selfe; boast not of your good workes, be not puffed vp with humane praise. Contemne the prayses of men, neuer seeke to know [Page 258] whether any do praise or discommend you. Let not praise deceiue you, nor dispraise dismay you.

He that affecteth not praise, feeleth not reproach. Those virgins that vaunt of th it merits before men, haue not oyle in their vessells: for that through the desire of vaine glorie, they depriue themselues of that reward, which they did merit from our Lord. Those that loue vaine glorie, let them alwayes behold their owne basenes, and lament to haue lost that good worke, which they haue done for humane praise. Wherevpon our Lord saith in the Gospel: * I say to you, they haue receiued their reward. (Mat. 6.) Saincts by vaine glorie are made subiect to the diuells, as we see in King Ezechias, who, for that he va [...]negloriously manifested his riches to the Chaldeans, heard presently by the Prophet, that he should loose them. (4. King [Page 259] 20.) The Pharise likewise, who came to the temple to pray, lost the merits of his good workes, by reason of his vaunthing and vaine glorie (Luc. 18.) Like as an Eagle descendeth from aloft, allured thereunto through the greedines of her pray: so a man descendeth from the height of vertue to vice, through the desire of vaine glorie.

My deare sister in Christ, place not your consciēce in an other mans tōgue. Yea, albeit an other mans tongue praise you, and not your owne: albeit an other mans mouth commend you, and not your owne: yet censure your selfe according to your owne examination, 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 [Page 260] 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 [Page 261] 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.

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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 [Page 263] 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, [Page 264] you shall obtaine glorie. For by how much [...]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 hūbled. 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 [...]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 [Page 265] 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 re [...]aine profound humilitie, you shall reioyce with the wise virgins in the heauenly citie. Amen.

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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 t [...]erefore deare sister, such as are peace-makers are blessed, and shallb [...] called the children of God, then witho [...]t all doubt patience is verie necessarie and expedient. * Patience hath a perfect wo [...]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 [Page 267] 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 [...]s not patient, stirreth vp discord. A virgin that is meeke and mild, is nothing moued, although shee be wronged. A virg [...]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 ra [...]her to suffer, then to offer wrong. Learne rather to en [...]ure, then to doe euill. Be patient and meeke, mild, modest, and swee [...]. 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 [Page 268] 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. [Page 269] Your name and fame will be diuulged, if you spare him, on whome you might be reuenged. Venerable sister, the peace of God, which surpasseth all vnderstanding, keepe your heart, and soule, Amen.

Of concord. CHAPT. XLI.

* SIxe things there are, which our Lord hateth, and the seuenth his soule detesteth, to wit him that soweth discordes among brethren. (Prou. 6.) That man is accursed that soweth dissention among the seruants of God. He that breaketh peace and concord, doeth against God. He doeth Christ an iniurie, who among his seruāts soweth enmitie. [Page 270] Why? Because Christ is our peace, who hath made both one; to wit, Angells and men to be at concord and vnion. The concord of the wicked, is the contrarietie of the good. As we wish, that the good may haue peace: so we ought to wish, that the concord of the wicked may perish. Concord to commit sinne, is ill: but concord to doe good, to follow iustice, to serue God, is good and commendable. We are gathered togither into one place for this end, that in the seruice of God we may all haue one spirit and mind. All that dwell in the house of God, ought to haue one soule, and one heart.

It nothing helpeth to dwell together in one house, if diuersitie of wills separate vs God loueth vnitie of mind, more then vnitie of place: behold we are in this house many men, diuerse manners, diuerse hearts, diuerse soules. One life, [Page 271] [...] [Page 271] one intention, one loue towards our Creator, ought to vnite all these togither. We ought therefore in this to be of one mind and one will, that we may serue God: and that we may loue God with our whole heart, and our whole soule, and our neighbour as our selues. The vertue therefore of concord, is necessarie and expedient. But if I will doe mine owne will, and this man his, and that man his, there will follow diuisions: chiding, chaffings, and scoldings must neede [...] arise, which are the workes of the fl [...]sh: and, as the Apostle hath auouched: * They, which doe such thing [...], shall not obtaine the kingdome of God. (Gal. 5.)

Most deare sister, beleeue me; our fasting [...], our praye [...]s, our verie sacrific [...]s, are not so pleasing to God, as peace and concord. And for this cause our Sauiour saith in the Gospell: * Goe fi [...] to be [Page 272] reconciled to thy brother; and then comming thou shalt offer thy guift. (Mat. 5.) Venerable sister, great is the vertue of concord in the sight of God: without which our sacrifices are not acceptable to him, by which our sinnes are abolished. We must know, t [...]at when we came to religion, we vndertooke to wrestle with the diuel.

A question. Deare brother, tell me, if there be any thing, which the diuel dreadeth?

The answere. Amiable sister, there is noth [...]g which the diuel feareth so much, as concord and charitie. For if we giue away all that we haue for the loue of God: the diuel feareth not this, beca [...]se he ha [...]h noth ng. If we [...]ast, the diuel feareth not this, because he neuer eateth. If we watch, the diuel feareth not this, because he neuer sleepeth. But if we obserue charitie and concord; ô this is that, [Page 273] which maketh the diuel affraid. Why, what is the reason? Because we obserue that on earth, which he would not obserue in heauen. For this respect likewise, our holy mother the Church is said to be terrible, as the armie of a campe set in array: because like as the enemies are affraid, when they see an armie come marching towards them in battle array: so the diuel is affraid, when he beholdeth spiritual men armed with the harnesse of vertues, to liue together in concord and vnitie. He grieueth exceedingly as one vanquished and put to shame, when he seeth that he cannot deuide and penetrate their squadrons by discord and dissention.

Wherefore we ought to liue all in the house of God as men of one heart and will, that by this meanes we may ouercome the diuel. The hand-maide of God, that desireth to liue in peace and [Page 274] concord, must first of all leaue the bad custome [...], which shee had learned in the world, least shee be peruerse and inordinate: lea t shee liue irreligiously in the cloister, and so trouble or scandalize the rest of Chri [...]ts hand-maides by her bad behauiour. Shee ought likewise to measure her actions, her motions, her speeches, and her whole life: that shee may be able religiously to agree with those, with whome shee liueth. Wherefore I admonish you deare si [...]ter, that you liue charitably and humbly with all the hand-maides of God, in the monasterie.

Venerable si [...]ter, inuite such as hate you to peace and amitie: reca [...]l such as are contentious to concord and charitie. Let there be no speech of chiding or discontent, which may hinder concord and agreement. O spouse of Christ, let that charitie, which hath separated you [Page 275] from the world, conioyne and vnite you to God. Amen.

Of sufferance or forbearance. CHAPT. XLII.

MOst deare sister, learne modestie of Christ, learne long sufferance or forbearance. Seriously consider his example, and so no in [...]uries will make you sorrowfull. For he suffering for vs, hath left vs an example of patience. Because being [...]riken with the palmes of men [...] hands, scourged with whippes, besmeared with spittle, fastned with nayles, crowned wit thornes, condemned to the death of the crosse, he [Page 276] alwayes held his peace. For when any one doth reproach you, it hapneth vnto you for your sinnes: when you are wronged, your sinnes are the cause: what aduersitie soeuer doth happen vnto you, it hapneth for your offences. You will endure aduersitie with greater patience, if you consider the cause.

When therefore you are reuiled or wronged, betake your selfe to prayer: when any one doth curse you, blesse h [...]m, and speake him faire: blesse him I say, that curseth you. For curses adde blessings: asswage him that is angrie with patience, dissolue his furie with faire wordes, vanquish his wickednes by your meeknes, his malice by your goodnes. By your goodnes conquerre the malice of others. By your stillnes dissipate their stubbernnes.

Venerable sister, prepare your heart for prosperitie and aduersitie, and [Page 277] endure the one and the other, as they shall happen vnto you. Be readie for all euents whether good or bad, that whatsoeuer doth happē or occurre vnto you, you may sustaine it with a quiet mind. Let passe opprobrious speeches, making no more account of them, then if they were spoken to others. Take no notice of the errours of detractors.

Honest virgin, although euerie one prouoke you, although euerie one molest you, although euerie one vexe you, although euerie one insult ouer you, although euerie one raile at you, although euerie one find fault with you, although euerie one scold and chide you, although euerie one reproach you, although euerie one wrong you, although euerie one mock and scoffe at you; yet do you say nothing, yet do you hold your peace, yet do you make as if you heard them not, yet do you let all [Page 278] passe, yet do not you replie, yet do you keepe silence, yet do not you answere any thing that is amisse, yet do not you giue bad speeches, yet do not you retort reproaches, or replie any thi [...]g which may turne to the others disgrace. Do you obserue the peace of silence, for by so doing you will the sooner vanqu [...]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 [Page 279] 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 womā, and not tast of woe and affliction. We sustaine all things in this world by the like euent. There is no man remaining in th [...]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, do [...]h fir begin to mourne, before he beginne to laugh. We are cast weeping into thi [...] miserable life. Tribulation is profitable, the affliction [...] of this life are profitable. By how much the more we are wearied and weakened in this world: by so much [Page 280] 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 i [...] th [...] Apoca [...]yps: * I, whome I l [...]ue, do [...]ebuke and cha [...]ise. (Apoc. 3. Go [...]hast [...]s [...]h men three manner of wayes [...]n th [...] life. That [...] to say: he strike [...]h [...]he r proba e [...]o [...]amnation. He correcteth the e [...]ect, which he seeth to [Page 281] 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 dānation: (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 in [...]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, tha [...] his spirit might be saued in the day of our Lord Iesus-Christ. (1. Cor. 5.)

They that are strong and soun [...], it is good for them to be sick now and then, least finding themselues bea [...]tly and strong, they take greater delight in trā sitorie [Page 282] 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 cō mitted, to remembrance. A man likewise mu [...] not murmur in time of sicknes. Why? Because he is iu [...]ged by him, whose iu [...]gements are alwayes iust. He that is sicke, and murmureth against God, complaineth against the iustice of his iudge, and by this meanes prouoketh God [...] anger against himselfe. [Page 283] It cānot 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 preor [...]ained to euerlasting happines. Venerable sister, be not sad in time of sicknes. In your sicknesses giue God thanks. Wis [...] rather to be well in mind, then in bodie. Desire rather to be sound in affection, then in flesh.

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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 affl [...]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 persecu [...]ion, that you may become pu [...]e from vice. You are as it were mel e [...], 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 [...]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 [Page 285] how I ought to accuse my selfe.

Honest si [...]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 [Page 286] 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 beg [...]n, and endure for euer. If therefore, you will be conuerted and returne to God, these your suff [...]rings wil turne to your good. He that i [...] pun [...]hed after his conuersiō, is thereby purged from sinne. For he that is heere corrected being chastised, shall be freed in the next world but they that amend not euen when they are corrected, are temporally puni hed, and shal be eternally d [...]n [...]d. They are both [Page 287] iudged first in this world, and shall be in the next afterward. To these is due a two fold paine and damnation; to these doth appertaine a double percussion: because they haue both heere the sentence of torments, and there the supplie of punishments. The hand of God therefore hath deliuered you to be punished; the indignation of God hath commanded, that you be afflicted, he hath ordained in is anger, that you haue a tast of all aduersities whatsoeuer.

Reuerēd sister, whensoeuer you feele your selfe wearied with sicknesses, wa [...]t [...] with disease, afflicted wit [...] infi [...]m [...]es, troubled with passion [...] of the soul [...], tormented with griefe of mind, tosse [...] to and fro wi [...]h son [...]i [...]e temptations: w [...]en [...]oeuer I say you feele these things, know that it is Gods iustice that doeth [...] in respect of your sinnes. Your owne weapons fight against you. [Page 288] You are hurt with your owne arrowes; you are wounded with your owne darts For by those things, by which you haue sinned, you are tormented. For that you haue followed the flesh, you are afflicted in the flesh. In that you grone, and are grieued, in which you haue sinned.

Amiable sister, you are punished in the same flesh, in which you haue done amisse. You are censured to be punished in the same, in which was the cause of sinne. O spouse of Christ, you are iustly blamed, iustly scourged, iustly iudged and condemned. The storme of tribulation doth iustly ouerwhelme you, the punishment of iustice doth iustly oppresse you.

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Of auarice. CHAP. XLIV.

OVR Lord saith in the Gospell: * See▪ and beware of all aua [...]i [...]e: for not in any mās aboūdāce doth his life cōsist, of those things, which he possesseth (Lu. 12) And the Apostle S. Paul: * Fornication and all vncleannes, or auarice, Let it not so much as be named among you, as it becōme [...]h S. (Eph. 5.) And againe. * For vnderstanding know you this, that no fornicator, or vncleane or couetous person (which is the seruice of idolls) hath inheritance in the kingdome of Christ and of Go [...]. (ibidem) W erevpon. Salomon saith. * He that pursueth auarice disturbeth his house. (Prou 15.) [Page 290] A couetous man shall not be filled with money: and he that loueth riches, shall not take fruit of them. (Eccles. 5.

There is nothing worse then to loue money: For such a man, is readie to sell hi [...] soule. Like as auarice casteth a man downe into t e pit of perdition: so giuing of almes lifteth him vp to heauen. A couetous man is like to hell: for as hell is neuer satisfied with soules: so a couetous mā is neuer satisfied with riches. Euen as he that is sick of a dropsie, the more he drinketh, the more he thirsteth: so a couetous man the more he getteth, the more he desireth. Auarice, and inordinate affection or desire are sisters▪ and pride is their mother. Pride was neuer without inordinate affection nor inordinate affection without auarice.

Venerable sister * Let not your hand be stretched out to receiue, and closed [Page 291] to giue. (Eccli. 4.) Let it more delight you to giue then to receiue. * It is a more blessed thing to giue, rather then to take. (Act. 20.) Most deare sister, let not auarice take roote in your heart: let not auarice abide in your breast. Expell from you the loue of riches. If for the loue of Christ you shall perfectly contemne all things transitorie: you shall with the same Iesus Christ your bridegroome reioyce euerlastingly in his heauenly countrie. Amen.

Of inordinate affection or desire. CHAPT. XLV.

COuetousnes is the roote of all euills (1. Tim. 6.) No man can perfectly [Page 292] vndertake spiritual warre-fare vnlesse he first vanquish the pleasures of the flesh: that mind cannot be free to contemplate God, which inordinately affecteth the earthly and transitorie things of this world: the eie of the mind cannot contemplate the high things of heauen, if the dust of earthly desires shut the same. Couetousnes is a grieuous sinne, it is the material cause of all crimes. It is no maruaile if those men after death are adiudged to hell fire; who whiles they liued, did not extinguish the flame of their inordinate affection and desire.

Most deare sister, although you haue no money, yet if you haue a desire of hauing, your external pouertie profiteth nothing: corporal nakednes will doe you no good, if you haue a desire to be well clothed. Iudas through couetousnes sold Christ. (Mat. 26.) We are borne naked [Page 293] into this world, and must depart naked out of this world. (Iob 1.) Why then do we desire earthly and transitorie things? If therefore we beleeue, that the riches of this world are so fleeting, why do we so exceedingly affect them? If we loue the earthly and transitorie things of this world more thē is fitting, we doubtlesse do offend by so doing.

Wherefore deare sister consider your estate, and know that those few things, which you haue alreadie are sufficient. If therefore couetousnes be the roote of all euills, as I haue before said: it is expedient that you expell it from your heart. and to the end greater inconueniences may not ensue, let not the peruerse desire of this vice dwell in you. Venerable sister almightie God giue you grace to despise for his sake the prosperitie of this present life, and to feare no aduersitie thereof. Amen.

[Page 294]

Of pouertie. CHAP. XLVI.

* BLessed are the poore in spirit, for theirs is the kingdome of heauen. (Mat. 5.) Manie are poore, whome this their pouertie maketh not blessed, but wretched; for that they endure it not for the loue of God, but by constraint. There are also o [...]her poore, whome pouertie maketh not wretc [...]ed but blessed; who endure the same [...]or the loue of God: and of these it is said: Blessed are the poore in spirit.

Most deare sister, to you I returne the subiect of my discourse. You haue heard of the tribulation and patience of Iob, and therefore I admonish you, that [Page 295] you be neither dismaid in time of aduersitie, nor grow proud in time of pro [...]peritie. You read, that the Patria [...]ches were rich in wealth, but hūble in mind, as Abraham for example, who said: I will speake to my Lord, whereas I am dust and ashes. (Gen. 18.)

You therefore, venerable si [...]er, shall be happie, if you alwayes g [...]ue God thā kes in prosperitie and aduersitie, and esteeme the felicitie of th [...]s present life as smoke, or as a vapour, that sodainly passeth away. For the Apostle S. Paul saith. * If in this life onely we be hoping in Christ, we are more miserable, then all men. (1. Cor. 15.) For Christ, least we should loue gold, hath taught vs in his life to contemne such guifts and cō modities as are offered least we should feare hunger, he hath fasted for fourtie dayes [...]ogether, least ye should feare nakednes and cold, he hath commanded [Page 296] his disciples to haue but one coate: least we should feare tribulation, he for our sakes hath willingly endured the same: and least death should seeme dread full vnto vs he hath voluntarily sustained death for vs. * All that is in the world, is the concupiscence of the flesh, and the concup [...]scence of the eies, and the pride of life: which is not of the father, but is of the world. And the world passeth, and the concupiscence thereof. (1. Io. 2.)

Wherefore deare sister, let vs not loue those things, which are in the world, least we perish with the world. Dauid was a King, and albeit he did abound with siluer and gold, and ruled with a strong hand (according to the interpretation of his name) ouer many people, yet he thought humbly of himselfe, and said, * I am poore, and in labours from my youth. (Psal. 67. And [Page 297] againe: I am needie, and poore. (Psal. 69) And in an other place: * I am a stranger with thee and a pilgrime, as all my fathers. (Psal. 38.)

Venerable sister, let not transitorie allurements or contentmens delight your mind: let neither temporal commodities make you merrie, nor earthly losses and crosses make you mourne. For so it is written: If riches abound, set not your heart vpon them. Those things which ye possesse with loue, we loose with griefe. Listen ô spouse of Christ, what I say: He to whome all things in heauen and ear [...]h do offer their seru ce, became poore for v [...]. Why, what was the cause? That by his pouertie he might m [...]ke [...] rich.

You therefo [...] hon [...]st virgin, walk in the way, in which Christ Iesu [...] your brid [...]roome ha [...]h gone b [...]fore you: [...] your heauenly captaine with [Page 298] vnwearied steps. Doublesse if you shall ouertake him, you shall raigne with him.

Venerable sister, behold the virginitie and pouertie of the blessed virgin Marie: who wa so rich in our Lord and Sauiour, that shee deserued to be his mother: a d yet withall was so destitute of all worldly wealth, that shee had neither midwife nor handmaid to assist and attend vpon her at his birth: shee was likewise so needie and poore, that for want of better lodging; in [...]eed of a bed, shee laid her child in a manger. (Luc. 2. Moreouer S. Ioseph, to whome shee was espoused, was also verie poore: in so much that he got hi liuing by playing the carpenter. In like sort we read of the holy Apostles, that they serued God in hunger and thirst, in fastings often, [...]n cold and nakednes. 2. Cor. 11.) O spouse of Christ, you haue examples, [Page 299] by which you may contemne earthly riches, and couet heauenly happines. * For they that will be made rich in this world, fall into temp [...]ation, and the snare of the diuel, and many desires vnprofitable and hurtfull, which drowne men into de [...]ruction and perdition. (1. Tim. 6. They easily contemne earthly riches, who perfectly hope for h [...]au [...]nly: because voluntarie pouertie leadeth a man to eternal felicit [...]e.

We came not to religion, that we might passe ouer our time therein in pleasures; but that by watching, praying, fasting, singing, and fighting against our spiritual aduetsaries, we might by Christs assistance attaine to that kingdome, which is promised vs. For for [...]his cause we come naked into this world, and are presented naked to baptisme, that being naked and without impediment we might arriue to heauen. What [Page 300] an absurd and vnseemely thing is it, and contrarie to reason, that he that was borne naked, and came into the world hauing iust nothing, should desire to enter rich into heauen? * It is easier for a camel to passe through the eie of a needle, then for a rich man to enter into the kingdome of heauen. (Mat. 19.) It is better to want, then to superabound. He is ouer couetous, to whome God doth not suffise. Deare si [...]er, if for the loue of Christ we shall willingly in this world endure hunger and thirst and nakednes, and other corporall affliction; we shall reioyce with the same our Lord Iesus Christ in his heauenly kingdome. Amen.

[Page 301]

Of murmuring. CHAPT. XLVII.

THe lodging of our heart is sanctified by the grace of God, and by the inhabitation of his holy spirit, when there is charitie, peace, goodnes, hum [...]litie, concord, gentlene , and other such vertues abiding in vs. These are our riches, to wit, good manner and vertu s. But if we begin to brawle, murmure, and contend among our selues, we are presently depriued of all these spiritual graces. Why? Because vertues cannot remaine with vices. * For a little leauen corrupteth the whole paste. (1. Cor. 5.) Euerie seruant of God ought seriously [Page 302] to consider, how great an euil he doth incurre. I [...] for temporal things he murmure: for by this meanes he that ought to be rich becommeth poore.

What are our riches? certainely vertues. We therefore loose our vertues, if we murmure for meate or drinke, or such like corporal commodities. Murmuring is a grieuous sinne: wherevpon S. Gregorie saith: No man that murmure [...]h receiueth the kingdome of heauen: no man can murmure, that receiueth the same. The heart of a foole is as the wheele of a carte carriyng hay, murmuring ād making a scrik [...]ng noyse as it goeth on the way. Many religious men and woemen behaue themselues after the same manner: who are subiect to many carnal desires, and neuer cease to murmure.

Wherefore venerable sister, it is requisite, that we follow the counsel of S. [Page 303] Paul, saying: * Neither do you murmure as certaine of them murmured to wit, in the wildernes and perished by the destroyer. (1. Cor. 10.) It is a dangerous thing therefore for vs to murmure, least perhaps we perish by the destroyer in t [...]e monasterie, as they perished in the wildernes. Let vs therefore keepe our tongues from murmuring, least (which God forbid) as they perished in this world, we perish in the world to come. Let vs not mu [...]mure, least as they perished in this life, we perish in the next. Let vs beware of all murmuring, least peraduenture we suffer that in our soules, which they suffered in their bodies. Againe the Apostle doth counsel v [...], saying: * Neither let vs tempt Christ, as certaine of them tempted, and perished by serpents. (ibidem. He tempteth Christ, who murmureth for meate, or drinke, or apparaile, [Page 304] as it is written of the same people: * And they tempted God in their hearts: so that they asked meates for their liues. (Psal. 77. And againe: * And they murmured in their tabernacles: they heard not the voyce of our Lord. (Psal. 105.)

He tempteth Christ, who in the monasterie murmureth by asking more then he doth neede. He doeth against Christ, who in the monasterie demandeth more then is requisite. He sinneth against Christ, who in the monasterie doth scandalize his superiours, by importunatly vrging them for earthly and transitorie things. And haue perished by serpents. Why haue they perished by serpents, vnlesse for that a serpent is full of poyson; and euerie one that murmureth, hath the poyson of the diuel an his tongue? This the Apostle S. Iames doth auouch, saying: * The tongue is an vnquiet euil, full of deadly poysō. (Iam. 3. [Page 307] 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 [Page 304] [...] [Page 307] [...] [Page 304] [...] [Page 307] [...] [Page 304] [...] [Page 307] [...] [Page 308] 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 [...]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 [Page 309] 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, [Page 310] 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 [Page 311] 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 cōming 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, w [...]en he appropriateth any thing as peculiar ro himselfe, he presumeth to commit [Page 312] 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 th [...]se, that religiously forsake all, like vnto the Apostles. To those, who of [Page 313] 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 par [...] 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 strēgth; and glorie in the multitude of their [Page 312] [...] [Page 313] [...] [Page 314] 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.

[Page 315]

Of Prayer. CHAPT. XLIX.

MOst deare sister, heare what I say. To pray before the time, is prouidence. To pray at the time appointed, [...]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. 5.) S. Iames likewise doth auouch: * That the continual prayer of a iust man auaileth [Page 316] much. Iam. 5.

Venerable sister, * Before prayer prepare your soule: and be not as a man that tempteth God. (Eccli. 18.) In prayer prepare your selfe, and lay open the hidden secrets of your heart, that you may obtaine greater grace from God. Then you pray truly as is fitting, when you thinke of no other thing. The iudge doth so much the sooner listen to the petition of a sinner, if he see him amend his bad behauiour. Prayer ought to proceed rather from the heart, then from the lippes. It is better to pray with the silence of the heart, then with meere wordes, without the intention of the mind. That prayer proceedeth from a pure affection, which is said in his due time without distraction. For that mind is farre from God, which in prayer is busied in thoughte of the world.

There a [...]e two things in prayer, which [Page 317] hinder a mā from obtaining that which he doth desire, to wit, if as yet he be addicted to sinne, or doth not heartely pardon him that doth offend him. Our mind is celestial: and doth then rightly contemplate God in prayer, when it is hindered with no earthly care or errour. When any man prayeth he enuiteth the holy Ghost to come vnto him: who being come, all the temptations of the diuells, which are wont to, trouble mens mindes, do speedily depart ād giue place as not being able to endure his presence. He that is wronged, let him not desist to pray for those that doe him wrong: otherwise he sinneth according to our Lords sentence that prayeth not for his enemies. Like as no medicine doeth good to any hurt, aslong as the weapon remaineth in it: so his prayer doeth him no profit, that hath hatred in his heart. He stretcheth forth his hands [Page 318] to God not without offence, who when he prayeth dorh vauntingly make manifest his good workes: like the Pharisee mentioned in the Gospel. (Luc. 18.) who boastingly prayed in the temple, and praysed himselfe more then God the giuer of whatsoeuer is good and laudable.

Deare sister, pray incessātly with teares Pray continually, pray to God night and day. Let your prayer be without ceasing, let your prayer be often. Let it be your vsual weapon. Let your mouth neuer cease from praying, insist in prayer, and neuer desist from the same. Alwayes lament and mourne, arise to prayer in the night season; watch, and pray often. Passe ouer the night in prayer and supplication, applie your selfe to nigh [...]ly watching. Hauing shut your eies a little pray againe.

Frequent prayer doth repell the darts [Page 319] of the diuel: frequent prayer doth make the weapons of the diuel to be little auaileable. Prayer is the first help agains [...] the inuasions of temptations: prayer doth subdue the assaults of our ghostly enemies: it vanquisheth the diuells: it ouercommeth the vncleane spirits. By prayer the diuells are conquered, the aduerse parties are put to flight. Honest Virgin, let your prayer be pure. I admonish you most deare sister, that you pray for goodmen, that they may perseuere in goodnes. I entreat you also to pray for bad men, that they may be cō uerted from their wickednes. Pray for your friēds, pray likewise for your enemies. Pray also for all the faithfull both liuing and dead. Let your prayer be directed as incense in the sight of God. Amen.

[Page 320]

Of reading. CHAPT. L.

BY prayer we are cleansed from our sinnes: by reading we are taught how to behaue our selues in our actions. Both of these are good, at times conuenient. But if we want time to practice both, it is better to pray, then to read: for when we pray, we talke with God: when we read, God talketh with vs. Most deare sister, if you will at all times conuerse with God; at all times either pray, or read. Reading of good bookes is verie profitable and expedient. For by reading we learne what to doe, of what to take heede, whither to tend. Wherevpon the Psalmist saith: [Page 321] * Thy worde is a lampe to my feete, and a light to my pathes. (Psal. 118.) By reading we grow to haue greater vnderstanding. Reading doth instruct vs to prayer, and action. Reading doth enforme vs in the actiue and contemplatiue life. Wherefore it is said in the Psalmes. * Blessed is the man, that shall meditate in the law of our Lord day and night. (Psal. 1.)

Reading and prayer are the weapons, by which the diuel is vanquished; these are the instruments, by which eternal happines is purchased. By prayer and reading vices are destroyed, and vertues are nowrished. The handmaid of God ought alwayes to pray and read. Wherevpon it is written in the Psalmes. * Then I shall not be confounded, when I shall looke throughly in all thy commaundements. (Psal. 118.)

Wherefore deare sister in Christ, giue [Page 322] yourselfe often to prayer: perseuere in meditation of the holy scripture. Let Gods law be your continual conuersation: be perpetually perusing the same: vse to read often; let the reading of Gods diuine law be your daily meditation. Reading, deliuereth a man from errour and falshood, and withdraweth him from the vanitie of the world. By reading (as I haue alreadie said) your wit and vnderstāding will be encreased. For reading teacheth you what to doe, it discerneth, what you ought to eschew; it sheweth whither you are to tend. You profit much by reading, if you put that which you read, in execution. Venerable sister, almightie God vouchsafe to open your heart in his law, and in his precepts. Amen.

[Page 323]

Of working. CHAPT. LI.

THe Prophet Ieremie saith: * Let vs lift vp our hearts with our hands to our Lord into the heauens. (Lament. 3.) He that prayeth and worketh, lifteth vp his heart to God with his handes. But he that prayeth, and worketh not, lifteth vp his heart to God, and not his hands. Contrariwise he that worketh, and prayeth not, lifteth vp his handes to God, and not his heart. And therefore venerable sister, it is necessarie, that we eleuate our heart to God by prayer, and stretch forth our hands vnto him by manual labour. Why? Least we be reprehended for neglecting the commaundements [Page 324] of God, whiles we seeke to obtaine saluation by onely prayer, or by onely working. Wherevpon the Apo [...]le S. Paul pronounceth this precept, to wit.* That if any one will not worke, neither let him eate. (1. Thes 3.) The handmaid of Christ ought at all times, either to p [...]ay, read, or wo [...]ke, least perchance the spirit of fornication deceiue her mind being busied in nothing. Carnal pleasure is subdued by labour.

Most deare sister, deuide the day into three parts: in the first, pray; in the second, read; in the third, labour. King Salomon by idlenes fell into many fornications, and by the desire of fornication adored idolls. Venerable si [...]ter, these three things are verie necessarie for the obtaining of saluation, to wit, prayer, reading, and working. By prayer we are purged, by reading we are instructed, [Page 325] by working we become blessed: like as the holy Ghost saith in the Psalme: * Because thou shalt eate the labours of thy hands; blessed art thou, and it shall be well with thee. (Psa. 127.) If at any time you cease from reading, you ought to worke, that you may be neuer idle: because idlenes is the enemie of the soule. The diuel quickly deceiueth him, whome he findeth idle: the diuel daily entreth into the monasterie, and if he find any one idle, he accuseth him without delay.

O spouse of Christ haue a care, least whē the diuel entreth into the cloister ād searcheth into the actiō [...] of euerie sister he find not some thing whereof to accuse you in particular. For this cause I admonish you, my most deare sister in Christ, that for the loue of Christ Iesus your beloued bridegroome, you be not idle at any time. I entreat you, that you [Page 326] will declare the loue which you beare to Christ to your companions, not onely by your wordes, but also by your acctions. Wherevpon the bridegroome, to wit Christ, doth entreat his spouse that is, a deuout soule in the Canticles, saying. * Put me as a seale vpō thy heart as a seale vpon thy arme. (Cant. 8.) In our heart are cogitations, in our armes, actions. The beloued therefore is put as a seale vpon the heart and vpon the arme of his spouse: because it appeareth both by the will and action, how much he is beloued of a deuout soule, for that the loue of God is neuer idle. For if it be loue, it worketh great matters: but if it worketh not, it is no loue.

I entre at you therefore venerable virgin, that you loue God with a sincere affection, and for the loue of him be alwayes doing some thing. If you loue God truly, you will neuer be idle: if you [Page 327] loue God as you ought, you will abhorre idlenes for his sake: if you loue God vnfainedly; idlenes will seeme teadious vnto you. He that loueth God with his whole will, doth for the loue of him loath to be idle. The kingdome of God will not be giuen to the followers of idlenes, but to such as are diligent in our Lords seruice. The kingdome of God will not be giuen to such as gad or wander vp and downe, but to such as labour for the loue of God, according to their vocation. They that are slow and tepid in doing good, shall haue no place in the kingdome of God. Lasciuiousnes doth soone deceiue such as are addicted to idlenes: lasciuiousnes doth soone deceiue him that doth gad vp and downe: lasciuiousnes doth enflame him worst of all, that it findeth idle.

Lust yeeldeth to labour, giueth back to trauaile, retireth from such as refuse [Page 328] to be idle. A man by labour oftentimes vanquisheth lust, because the bodie being wearied with labour doth not delight in lewdnes. Wherefore am [...]able sister in Christ, beware of idlenes. Do not loue to be idle, but tire your bodie with trauaile. Be alwayes doing some thing that is good, seeke some profitable worke, in which the intention of your mind may be busied: Let God at all times be the scope or end of your actions and intentions. Amen.

Of the psalmes and hymnes. CHAPT. LII.

MOst deare sister, when you sing the Psalmes and hymnes in the sight [Page 329] of God, consider that in your mind, which you sing with your voyce. Let your mind agree with your voyce: let it sing in tune with your tongue in the quire; do not thinke one thing, and sing an other. If your mind sing one thing, and your voyce an other, you loose the fruict of your labour. If your bodie stand in the Church, and your mind wander abroad, then doubtles you will loose your reward. Wherevpon it is said by the Prophet Isay. * This people honoureth me with their lippes: but their heart is farre from me. For as the Apostle saith I will pray in the spirit, I will pray also in the vnderstan [...]ng: I will sing in the spirit, I will sing also in the vnderstanding. (1. Cor. 14.) It is therefore good to praise God at all times with the vnd rstanding. It is also good to glorifie God with the sound of [Page 330] the voyce, with hymnes and Psalmes, and spiritual songs.

Like as we are ayded by prayers: so we are recreated by singing the psalmes. The singing of spiritual sonnetts, doth comfort heauie hearts. The singing in the Church doth reioyce mens minds, it delighteth such as are discontent, causeth such as are carelesse to become diligent, enuiteth sinners to weepe and lament: for albeit the hearts of worldly men are neuer so much void of remorce, yet assoone as they heare [...]he sweetnes of the psalmes, they are conuerted to the loue of goodnes. There are iue [...]se who through the sweetnes of the psalmes, are moued to compunction and sorrow for their sinnes. P [...]yer onely in this life is powred forth for the forg [...]uenes of sinnes; but the singing of the psalme, doth signifie the perp [...]tual praise of God in [Page 331] eternal happines; as it is written: * Blessed are they that dwell in thy house, ô Lord: for euer and euer they shall praise thee. (Psal. 83.)

Whosoeuer doth faithfully and attentiuely sing the psalmes, doth in a manner become consederate with the holy Angells. How so? what is the reason? Because man according to his measure praiseth him heere on earth: whome the Angells without intermission do adore and glorifie in heauen. The singing of the psalmes at some times stirreth vs vp to teares and compunction, at other times it enuiteth vs to prayer and deuotion.

The Psalmes make the night vigills to become pleasant vnto vs, enuiting vs to praise God in this wise: * Reio [...]ce ye iust in our Lord; praysing b [...]commeth the righteous. (Psal. 32.) The Psalmes denounce vnto vs the fir [...] howe [...] of the [Page 330] [...] [Page 331] [...] [Page 334] day with exultation of light, by saying: * O God saue me in thy name, and in thy strength iudge me. (Psal. 53.) The psalmes do consecrate vnto vs the third hower of the day, when they say: * And let thy mercie come vpon me ô Lord: thy saluation according to thy worde. (Psal. 118.) The psalmes do make vs glad at the sixt hower, in the breaking of bread. The psalmes do breake our fast at the ninth hower of the day, and satiat our heart [...] with spiritual sweetnes and suauitie. The psalmes do commend vs to God at the hower of vespers or euensong, by saying in this wise: Let my prayer be directed as incense in thy sight: the eleuation of my handes as euen ng sacrifice. (Psal. 140.) The psalmes do admonish vs to blesse our Lord at Complyne, saying: * Loe now b [...]esse our Lord, all ye the seruants of our Lord. Psal. 133.)

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My beloued sister in Christ, I would haue you to be alwayes mind full, that God is much delighted with the musique of a sacred soule. By affection, loue and deuotion of heart; sing psalmes, hymnes, and spiritual canticles to God. Wherevpon the bridegroome (to wit Christ) doth admonish his spouse (to wit, the Church, or a deuout soule in the Canticles, saying: * Shew me thy face, let thy voyce sound in mine eares; for thy voyce is sweet, and thy face comely. (Cant. 2.) Thou my beloued, saith he, who liest in the bed of most sweet contemplation, in which thou desirest to please me in psalmes, hymnes, and spiritual canticles and prayers; come, and shew me thy face; that is, issue forth from the closet of your heart, and for examples sake shew the beautie of your good workes to others: that when they shall see your good workes, they [Page 334] [...] [Page 335] [...] [Page 334] [...] [Page 335] [...] [Page 336] may glorifie your father, which is in heauen. Let your voyce sound in my eares: to wit, the voyce of preaching, the voyce of praise and thankes-giuing, the voyce of ioy and iubilé: which may stirre vp others to praise and glorifie me.

The singing of the psalmes doth delight the eares of the hearers, and instructeth the soules of the faithfull to liue well. Let the voyces of the singers agree; and let vs intermingle wordes of praise with the holy Angells of God, whom [...] we cannot see. The seruants of God ought at all times to praise the name of God: for so much those supreme waters do insinuat, of whome it is said: * All the waters, that are aboue the heauens, blesse ye our Lord. Dā. 3.) Because the elect shall not cease for euer to praise the name of our Lord. But of the lower waters, it is said▪ * Let the [Page 337] waters, that are vnder heauen, be gathered together into one place. (Gen. 1.) Because the reprobate, who are now dispersed through the whole world, shall be gathered together into hell, there to be tormented.

The faithfull ought to sing praises to God without intermission, for that God is delighted in them. This the bridegroome, to wit Christ, doth testifie, who in the Canticles speaketh to his spouse, that is to a deuout soule, saying * Thou that dwellest in the gardens. (Cant. 8.) The Chu [...]h, or euerie deuout soule dwelleth in the gardens: for [...]hat it is alread [...]e replenished wi [...]h the g [...]eenesse and hope of good and vertuous actions. Shee th [...]refore [...]hat alreadie dwelleth in the gardēs, ought to make the bridegroome to heare her voyce, that is the melodious harmonie of good preaching or of holy iubilatiō: [Page 338] or let her soūd forth the voyce of diuine praise, in which he may be delighted, which he heareth ād to which his friēds to wit, all the elect do listen, who desire to heare the wordes of life, to wit, the lessons Psalmes, hymnes, and spiritual Canticles, that by this meanes they may be reuiued through the remembrance of that celestial hpppines.

Wherefore most reuerend sister, as I said before, it is verie necessarie, that you praise almightie God your Creator all your life long, for that by praysing him you are promised pardō. Prayse him therefore in your heart, praise him in your voyce, praise him in the voyce of iubilation, prayse him like wise in the secret of contemplation, praise him in the closet of your mind, prayse him in the iubilation of your voyce.

For albeit we be sinners, and vnworthy to sing Gods prayses: yet we must [Page 339] not cease to praise him, sithence that by praysing him, we hope to obtaine pardō of our sinnes. Wherevpon the diuine voyce saith in the psalmes: * The sacrifice of praise shall glorifie me: and there i [...] the way, by which I will shew him the saluation of God. Psal. 49.) As if he should say more plainely: In the psalmes is the way of praise, by which you may arriue to eternal happines: but if I do not shew the same vnto thee, thou thy selfe canst not find it. Wherefore most deare sister, sithence the way of our saluation is in the hand of God, I admonish you, that you permit not his praise at any time to depart from your mouth.

My most louing sister in Christ, God is your praise: be you therefore his praise, that so his prayse may at all times be in your mouth. Amen.

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Of the actiue and contemplatiue life. CHAPT. LIII.

IAcob saw in his sleepe a ladder standing vpon the earth, and the toppe thereof touching heauen: the Angells also of God ascending and descending by it. (Gen. 28.) In this ladder are placed all those that are predestinated to life euerlasting: and euerie one hath a place in this ladder, that appertaineth to the kingdome of heauen. This ladder is the whole Church, which in part wageth warre as yet heere on earth, and in part raigneth alreadie in heauen.

In this ladder are three rowes or [Page 341] rankes of men, to wit, seculars, actiues, and contemplatiues. Seculars are in the lowest degree. Actiues are in a higher place. But contemplatiues are placed aboue all the rest. And of these three rankes of men some are in the mill, others are in the field, and others are in the bed. The mill is a secular course of life. The field is the mind of a secular man. In the field are the preachers of Gods word. In the bed is the loue of the bridegroome, to wit Christ. They that are in the mill goe round about the earth, who seeke and loue earthly thīgs. They that are in the field till the ground, who sow the word of God in the eares of men. They are in the bed, who despise and contemne the world.

At the foote of this ladder are worldly men: in the middest of the ladder are such as are giuen to action: in the toppe of this ladder are such as are addicted to [Page 342] contemplation, being as it were alreadie placed in heauen; for that they thinke on heauenly things. These are the Angells of God ascending by the ladder; because they ascend by contemplation to God, and descend by compassion to their neighbour. The actiue life is innocencie of good workes: the contemplatiue life is the speculation of the things aboue. The actiue life is common to many, but the contemplatiue onely to a few. The actiue life doth dispose of worldly things vertuously: but the contemplatiue life renouncing the world, doth delight to liue to God onely.

A demaund. Deare brother, I entreat yow to shew me the difference betweene the actiue and the contemplatiue life.

The answere. Most louing sister, betweene the actiue and cōtemplatiue life [Page 343] there is exceding great difference. The actiue life is to giue food to the hungrie, to teach our neighbour the worde of wisdome, to correct such as goe astray, to reduce the proud to the path of humilitie, to recall such as are at variance to concord and amitie: to visit the sick, to burie the dead, to redeeme captiues, and such as are put in prison, to dispose whatsoeuer is expedient for euerie one, to prouide whatsoeuer is necessarie for euerie one. Behold deare sister in Christ, you haue heard the workes of the actiue life; now, if you please, you shall heare the vertues of the contemplatiue life.

The contemplatiue life is to haue perfect charitie with God and man, to rest from external action, to adhere to the sole desire of our maker, and through the vehemencie of this desire, to desire nothing els whatsoeuer: to cast aside all [Page 344] the cares of the world, through an ardēt affection of beholding the face of God: in so much that a contemplatiue man knoweth now how to beare the burden of his corruptible flesh (though not without griefe and anguish) and to wish with his whole desires, to be present amidist the melodious quires of Angells, to couet to be admitted into the companie of those heauenly citizens, and to reioyce in the sight of Go [...] through the guift of immortal happines.

Venerable sister, you haue heard the actiue life, you haue likewise heard the contemplatiue life described vnto you now therefore I entreat, that with Marie Magdalen you choose the better pa [...] to wit the cōtemplatiue life. The actiue life is good but the contemplatiue i [...] much better. He that behaueth himselfe well first in the actiue life, is thereb [...] made more fit to ascend to the contemplatiue. [Page 345] Whosoeuer affecteth worldly glorie, carnal pleasures, or any other earthly delectation, is thereby made vnfit for contemplation. Iacob may serue for an example vnto you of the actiue and contemplatiue life, who when he loued Rachel, that signifieth the contemplatiue life, had Lia giuen him to be his wife, which signifieth the actiue life.

The actiue life doth serue God in the laboures of this world, by harbouring, feeding, and clothing, visiting, conforting, and burying such as are poore and needie, and by she wing towardes them the other workes of mercie. And yet not withstanding Lia is fruitfull in childrē, because many are addicted to action, few to contemplation. Howbeit Rachel by interpretation signifieth a sheepe, or one seeing the beginning: because contemplatiue men are simple and innocent [Page 346] like sheepe, and void of all wordly perturbation: that adhearing onely to diuine contemplation, they may see him, who saith of himselfe: * I am the beginning, who also do speake vnto you. (Io. 8.) Rachel hath two children, for that there are two sortes of contemplatiue men. For some liue in common in monasteries▪ others are addicted to solitarines, and liue requestred from all others.

The contemplatiue life is more blessed and perfect then the actiue. Like as the Eagle doth fixe her eies vpon the beames of the sunne, neither doth shee at any time looke aside, sauing onely when shee desireth to refresh her bodie with food: so likewise holy men do returne from contemplation to the actiue life now and then: considering those high things so to be profitable, that notwithstanding these humble things in [Page 347] respect of our pouertie are likewise needfull. Wherevpon the bridegroome, to wit Christ, doth exhort his spouse, to wit a deuout soule giuen to contemplation, in the Ca [...]ticles, saying: * Arise, make haste, my loue, my doue, beautifull one and come. (Cant. 2.) As if he had said more plainely: Arise, make haste my loue by faith and charitie: my doue by innocencie and simplicitie: my beautifull one by vertue and chastitie. Arise from that your most sweet bed, that is, from the contented rest of contemplation, in which you desire to please me alone, in psalmes, hymnes, prayers, and spiritual Canticles of deuotion. Make haste therefore, and come: that is, come forth for the profit of your neighbour: that you may likewise cause them to become your imitators by the office of preaching, and vertuous examples, and conduct them to the saluation of their soules.

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The vision of the liuing creatures mentioned in Ezechiel, (chapt. 1.) which went and returned not, pertaineth to the perseuerance of the actiue life. And againe the liuing creatures, which went, and returned after the similitude of glistering lightning, do pertaine to the measure of contemplation, in which whiles euerie one doth bend his affection, being beaten back through his owne fraile condition, he forthwith returneth downe againe. And againe the eie sight of his mind being renewed, he ascendeth againe to those things, from whence he had descended, which in the actiue life cannot be done: from which if any one descend for neuer so smal a space, he is forthwith enueloped in the filth of vice.

The mind is often eleuated from the earth to heauen, and being oppressed through the burden of humane corruption, [Page 349] it descendeth downe from heauen to the earth againe. God visiteth many worldly men, and by his grace eleuateth them to the height of contemplation: God likewise by his iust and secret iudgements forsaketh many contemplatiue men, being fallen downe to delight in earthly actions. Like as he that lieth buried in a sepulcher doth cease from all earthly care; so a contemplatiue man doth cease from all worldly worke, or businesse whatsoeuer. And euen as men ascending from the actiue life, are as it were interred in the tranquillitie of contemplation: so those that ascend from a secular life to the actiue, a rereceiued, and as it were buried in the same. And consequently as the actiue life is the sepulcher of a secular life, so a contemplatiue life is the monument of the actiue life.

Holy men like as now and then they [Page 350] goe forth from the secrecie of contemplation to vertuous action, so they returne againe from the actiue life to the closet of inward contemplation: that they may praise God inwardly, where they haue receiued that, which outwardly they doe to his glorie. Like as God will that now and then contemplatiue men goe forth to the actiue life, that they may doe good to others: so now and then his will is, that no man disturbe them, but that they repose in the secrecie of most sweet contemplation: which the brideg [...]oome doth well insinuat in the Canticles, when he adiureth the daughters of Ierusalem, not to awaken his spouse, saying: * I adiure you, ô daughters of Ierusalem by the [...]oes, and the harts of the fields, that you raise not, nor make the beloued to awake, vntill her selfe will. (Cant. 2.) That is to say: Do ye not raise, nor awaken a [Page 351] soule that is addicted to diuine contemplation, that is busied in diuine prayer and reading: neither do you disquiet her with external businesses, vntill shee will her selfe: that is, vntill the time of contemplation being accomplished, and corporal weakn [...]s or sicknes councelling her thereunto, shee her selfe desire to be raised vp from the sleepe of internal rest, and inward sweetnes.

Howbeit aslong as we liue in this world, no man can perfectly contemplate God. Wherevpon S. Iohn saith in the Apocalyps: * There was made silence in heauen, as it were halfe an hower. (Apoc. 8.) For the soule of a iust man is truly termed heauen: like as our Lord saith by the Prophet: * Heauen is my seat. (Isai. 66.) When therefore the rest of a contemplatiue life is made in the mind, there is made silēce in heauen, that is, in the soule of man; for that the [Page 352] noyse of earthly things and businesses doth cease in the cogitation. Wherevpon in the same Canticles the spouse saith of her selfe. * I sleepe, and my heart watcheth: (Cant. 5.) as if a deuour mind should speake more plainely, saying: Whiles I outwardly sleepe from worldly tumults and cares, I inwardly meditate vpon heauenly and spiritual affaires.

The arke of Noe likewise which is said to haue had a double loft or vaute, doth signifie actiue and contemplatiue men: whereof the actiue stand below, and the contemplatiue aboue. And for that the arke is also said to haue beene triple vauted (that is, to haue had three loftes one aboue an other) this doth insinuate, that in the holy Church there are three orders, to wit, married folkes, bachelours, and virgins. Of this contemplatiue life our Lord saith in the Gospel: [Page 353] * If thou wilt be perfect, goe sell the things, that thou hast, and giue to the poore, and thou shalt haue a treasure in heauen; and come, follow me. (Mat. 19.) And of Marie Magdalen he saith: Marie hath chosen the best part, which shall not be taken away from her. (Luc. 10.) The contemplatiue life shall not be taken away in this world, neither in the next. But the actiue life shall be taken away from a man in the world to come. The actiue life hath an end in this world, but not the contemplatiue, because it continueth for euer. The actiue life shall faile in this world, but the contēplatiue beginneth heere, and shall be perfected in heauen.

Hones [...] virgin, I councell you that for the loue of God you despise this present world; for the loue of God withdraw your selfe from the cares of the world. Endeauour to serue God without [Page 354] the hinderance of the world: let no worldly solicitude withdraw you from the feare of God. Let no worldly busines withdraw you from Gods seruice: cast away from you whatsoeuer may hinder your good purposes. Whatsoeuer the world doth loue and cōmend, do you hate and condemne with your whole mind. Be you dead to the world, and the world to you. As one dead, separate your selfe from the loue of this present life. As one dead despise the glorie of the world.

My most louing sister in Christ, as one alreadie dead and buried, haue no care of the world. As one lying dead in your sepulcher, sequester your selfe from all earthly affaires. My amiable sister in Christ, contemne that liuing which you cannot haue being dead and gone. If you shall doe this, then doubtles after death you shall obtaine euerlasting blisse. Amen.

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Of curiositie. CHAPT. LIIII.

MOst deare sister, I aduise you, that from day to day you studie to goe f [...]reward in vertue, and that you consider not the euills, which others doe, but the good workes, which you are bound to doe. Wherevpon a certaine wise man saith: * In superfluous things, search not many wayes. (Eccli. 3.) It is not needfull that you know those things, that are remote from humane senses. It is verie meet that he omit to censure other mens mindes, who cannot perfectly know their hearts and cogitations. Why? Because our iudgement is vncertaine, * vntill our Lord do come, who also will [Page 356] lighten the hidden things of darknes, and will manifest the counsells of the hearts. (1. Cor. 4.) It is also verie meet that he cease to sinne, that meaneth to reprehend the life of an other man.

Foolish men, whiles they seeke to carpe at other mens faultes, shew their owne. So long a man knoweth not his owne sinnes (which he ought to know and lament with teares) as he curiously considereth the faultes of others. But when a man returneth to himselfe, and considereth himselfe well, he searcheth no more what to reprehend in others, because he findeth many things in himselfe for which he ought to be sorrowfull. He that considereth himselfe well, findeth many things in himselfe, which he may bewayle. Wherevpon S. Gregorie saith: We ought by so much the lesse to consider other mens hearts, by how much we know that we are vnable [Page 357] to bring to light the darknes of their thoughts. Also S. Isidorus saith: We more easily carpe at other mens vices; then consider their vertues: neither are we curious to know any mans good, but enquire onely what euill he hath committed.

Wherefore my beloued sister in Christ, I giue you this admonition, that you be alwayes more readie to reprehend your owne faultes, then those of other men. Rather looke vpon your owne imperfections, then those of others. Be carefull of your owne correction, be solicitous of your owne saluation, be prouident of your owne amendement: be not inquisitiue into other mens affaires, neuer desire to know what men say amōg themselues. Seeke not to know what other men say, or doe. Beware of curiositie. Trouble not your selfe about the life of others, let no curiositie deceiue your [Page 358] mind, let no desire of this detestable vice ouertake you vnawares, least forgetting your owne manners, you curiously consider those of others.

O spouse of Christ, correct your owne fault with as great circumspection, as you are car [...]full to carpe at those of other men: be not desirous to know those things, that are hidden. Be not enquisitiue about those things, whereof you ought not to enquire: let passe as a secret, what you haue learned by the authoritie of the holy scripture. Seeke no more, then what is written, search after no more then what the holy Scriptures do set downe? neuer desire to know more then is sitting.

Venerable si [...]e [...], know for certaine, that curiositie is a dangerous presumption. Curiositie is a damnable science, it prouoketh to heresie, it casteth downe the mind headlong into sacrilegious fables, [Page 359] it maketh men hold in obscure causes, it maketh thē hastie in vnknowne matters. Most louing sister, amend your life with all diligence; that after this life you may merit to attaine to eternal happines. Amen.

Of Ʋ Ʋatchfulnes. CHAPT LV.

LOuing sister, listen to our Lord Iesus Chri [...] speaking in the Gospel, saying: * Watch ye, for you know not when the Lord of the house cōme [...]h. (Marc. 13.) And againe: That which I say to you, I say to all: watch. (mat. 13.) The Apo [...]le S. Peter likewise writeth thus: * Be wise, and watch in prayers (1. Pet. 4. S. Paul also to enduce vs to watchfulnes [Page 360] giueth vs this fore-warning: * When men shall say; peace and securitie: then shall sodaine destructiō come vpon them. (1. Thes. 5.) And Salomon saith: * There are iust men and wise, and their workes are in the hand of God, and yet mā knoweth not, whether he be worthy of loue or hatred. (Ecc. 9.) Why, what is the reason? Because all things (saith he) are reserued vncertaine for the time to come.

Deare sister in Christ, for this cause our Lord hath concealed from vs the time of his comming, that we through long expectation being vncertaine, should at all times beleeue the true iudge to be approaching, for that we know not, when he will come. Wherevpon S. Gregorie g [...]ueth vs this good admonition. The mirth (saith he) of this present life ought to be passed ouer in that sort, that the bitternes of the iudgement [Page 361] following neuer depart from our thought. Oftentimes the diuel deceiueth a man to sinne, and when he seeth him sorrowfull for the same, he deceiueth him againe by securitie of mind.

And therefore deare sister in Christ, it is verie expedient, that at all times when we doe any thing that is good, we call to mind the euill, which we haue committed: that whiles we assuredly know ou [...] faultes, we neuer vnaduisedly reioyce at our good workes. For this cause our Lord would haue vs ignorant of the end of our life, that we might alwayes stand in feare thereof: that sithence we are vnable to see it, we might daily prepare our selues for it. S. Isidorus likewise, least we should thinke our selues secure in this life, doth admonish vs, saying: Neither let a iust man trust in his iustice, nor a sinner [Page 362] despaire any thing of Gods mercie and fauour: but let him haue in his heart hope and feare ioyntly together▪ let him hope of Gods mercie in that wise, that he alwayes feare his iustice.

Although the conuersation of holy men be neuer so praise-worthy, yet it is vnknowne to mortall men, what there end will be. And therefore a man ought neuer to be without eare: for that the satisfaction of penance is poised in the ballance of Gods diuine iu [...]g [...]ment, not according [...]o humane censure. Wherevpon Cesarius giueth vs this caution: By how much we are [...]e [...]e o [...] th [...]ngs past an [...] gone: by so much we ought [...]o be carefull of thing to come.

Venerable si [...]e [...], hold this as an infallible truth, that the whole l [...]fe of a wise man is the meditation of death. And therefore my deare si [...]ter in Chri [...], if you be at all times watchfull in Gods [Page 363] seruice, you shall by so doing shew your selfe truly wise. If you daily eleuate your mind to God, and haue in remembrance the day of your death, you shall be blessed according to that which a certa [...]ne wise man saith. * Blessed is the man, that is alwaye [...] fearefull. (Prou. 28. For this cause I admonish you honest Virgin, that you be alwayes fearefull and suspitious of your end. Be alwayes craftie and carefull against the tentat [...]ons of the diuel. Watch continually, and fight incessantly against your ancient aduersarie. Pray day and night with all wat [...]hfulne, and combat with courage against the diuells treacherie [...]. During your whole life be at all times heedfull and warie, and striue with all dil gence against the wily shifts of your gho [...]tly enemie.

H [...]a [...]e likewise honest virgin, what Iesus Christ your beloued bridegroome [Page 364] sayeth in the Gospel. Blessed is the seruant, whome when his Lord commeth, he shall find watching. (mat. 24.) If therefore you shall watch to the same our Lord Iesus Christ with your whole mind, you shall be numbered among the blessed in eternal beatitude. You shall be blessed, if with all deuotion you lift vp the eies of your mind, to that true light which is God. You shall be blessed doubtlesse, if you watch to God with all diligence, because God hath promised a crowne to such as are watchfull in h [...]s se [...]uice.

Wherevpon it is said of the eies of the bridegroome in the Canticles. * His eies as doues vpon the little riuers of waters, which are washed with milke ād sit beside the most full streames. (Cāt. 5.) The eies of th [...] bride groome are holy men, who liue simply like doues, and shew the way of saluation to others by [Page 365] their preaching and examples. They are said to sit vpon the riuers of waters, because they alwayes conuerse in the refection of the holy scriptures: who are washed with milke, for that by Gods grace, they are cleansed in baptisme frō their sinnes. Now what can we better vnderstand by those most full streames, beside which they sit, then the profound and hidden sayings of the holy scriptures, with which we refresh our selues, whiles we drinke thē by reading them, of hearing them read by other [...]? For like as doues are wont to sit neere vnto the streames of waters, that in the water they may see the shadow of such birdes a [...] flie ouer them, and by the same may shunne the talents of the greedie falcō: so holy men do see the snares of the diuells in the holy scriptures, as it were in the waters, and by the description which they see, they do as it were by [Page 366] the shadow know their enemie, and so escape his subtiltie.

Do you most honest sister comport your selfe after the same manner, be diligent in meditating daily on the holy scripture, for by thi [...] meanes you will be ma [...]e skilfull, how you may he able to auoid the deceipts of your aduersarie the diuel. Honest virgin, I admonish you further, that you wholy [...] commit your selfe to the direction of the holy Scripture: that is to say, that you doe nothing els, but what you heare from [...]he oracle of the holy Scriptures, because there you shall fin [...], how you may shune the diuells snares. I admonish you likewise, t [...]a [...] for feare of rauenous birdes (that s the diuells) you sit vpon the riuers o [...] the holy Scriptures, lea [...]t you vnaware, (which God forbid) become a prey to your enemies. I entreat you also that you continually watch vpon [Page 367] the riuers of the holy Scriptures, and that with all care and diligence yo se [...]ke to shunne the snares of your enem [...]s.

A [...]as fooles that we are, whence is it that we do not know nor vnderstand, that our cogitations are apparant and knowne in the sight of ou [...] Lord, before they are put in execution? For the Psalmist sa [...]h: * God searcheth the heart an [...] raines. (Psalm. 7.) Therefore most louing sister, let vs cōsider at all t m [...]s, that we ād in Gods presence, and w [...]h all acknowledge, that we are [...]a [...]th and ashes. Behold our God most terrible to behold, rendring to [...]u [...]e one accord [...]ng to his wo [...]kes, is at hand, and will not delay; he himselfe will come, and wil saue v [...]. (Isay. 55.) Let vs therefore wa ch with all perseuerance and deuotion, that when he shall come, and knock, he may not find vs [Page 368] sleeping, but watching in this prayses, and in his loue, and in his holy seruice. * Let vs walke whiles we haue the light, that the darknes ouertake vs not. (Io. 12) For so the wisdome of God saith in the Prouerbs: * Blessed is the man that heareth me, and that watcheth at my dores daily, and waiteth at the postes of my dores: He that shall find me, shall find life, and shall draw saluation of our Lord. (Prou. 8.)

Wherefore ô Virgin of Christ, I admoni [...]h you, that you behaue your selfe watchfull towards God with all care and diligence, to the end you may find him your friend in the day of distresse. Honest Virgin, let no h [...]ppe find you vnprouided, let there be no euent, which your meditation doth not preuent: make this supposition, that there is nothing, which may not happen. Th [...]ke alwayes vpon future miserie: in time of [Page 369] felicitie consider that there come a time of aduersitie. Ponder alwayes in your mind, that some michance or other may happen ere it be long. It is the part of a wise man to fore-see such dangers as are like to ensue.

All things that are thought vpon before hand, are by so much the better endured: euills that are expected, are the more patiently sustained, a thing that is fore seene, is the more welcome, when it doth come. Premeditation doth represse sodaine inuasions: premeditation doth attenuat future troubles: fore-sight doth asswage the comming of euills, and gaineth the cō quest or vnexpected calamities. Those things are most grieuous to be endured, which are not thought vpon before hand. Those things are most bitter, into which we fall vnawares. Vnexpected euills do afflict more then others. A sodaine [Page 370] mischiefe doth molest verie much: that which is not fore seene, doth most of all trouble the mind. A sodaine tempest of the sea doth cause feare: a foe vnloked for, doth cause terrour: sodaine euents are most irk some, sodaine accidents are most vnwelcome.

Wherefore my most deare sister in Christ, prepare your heart both for prosperitie and aduersitie. * In the day of good things be not vnmindfull of euills, and in the day of euills be not vnmindfull of good things. (Eccli. 11.) Be watchfull in your senses, lea [...]t you be defiled with vaine cogitations. Loue the knowledge of the scriptures, and contemne the vices of the flesh. Most [...]eare sister, if you be watchfull to God with your whole heart, and serue him all the time of your life with all deuotion, with out all doubt you shall raigne with him in his heauenly kingdome. Amen.

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Of vvisdome or discretion. CHAPT. LVI.

MOst deare sister, listen to our Lord Iesus Christ, saying in the Gospel: Be ye wise as serpents, and simple as doues. (Mat. 10.) Salomon also saith: * The simplicitie of the iust shall direct them, and the supplanting of the peruerse shall wast them. (Prou. 11. [...] * The strength of th [...] simple the way of our Lord: and feare is to them that worke euill. (Prou. 10.) * The iustice of the simple shall direct his way: and the impious shall fall in his impietie. Prou. 11.) * The innocent beleeueth euerie worde. [Page 372] (Prou. 14.) * He that deceiueth the iust in a wicked way, shall fall into his destruction: and the simple shall possesse his goods. (Prou. 28.) * Men of blood hate the simple: but iust men seeke his soule. (Prou. 29.)

Holy rusticitie is onely profitable to it selfe, and asmuch as it doth edifie and doe good in the Church of Christ by the merit of life, so much it doth disedifie and doe hurt, if it doth not resist those that gaine-say the truth. S. Hierome likewise saith: In the seruants and handmaides of God attire of bodie is not to be expected, but simplicitie of mind. Let neither a simple man, nor a plaine honest man thinke, that sanctitie doth meerely consist in rusticitie of speech, but onely in a pure and simple conscience. Of two imperfections it is better to haue a holy rusticitie or rudenes, then a sinnefull eloquence. A sacred [Page 373] rusticitie is more praise worthy, then verbal loquacitie.

Deare sister in Christ, if our intention be simple and sincere before God, our actions will not be sinfull nor obscure in his sight. They that know not how to be chast by iustice, cannot be innocent by simplicitie or plainnes. The Saincts and such as are elected, begin the way of righteousnes and simplicitie with feare, but end with charitie. For God is not onely a beholder of our wordes, but also of our heart, and loueth them that serue him in simplicitie of heart. Wherevpon the bridegroome speaketh in the Canticles, saying: * My doue is one, my perfect one: shee is the onely to her mother, the elect to her that bare her. (Cant. 6.) Our mother is the regenerating grace of God, which chooseth one doue onely: because it onely collecteth those, that remaine in simplicitie, and are not diuided [Page 374] from vnitie. For many faithfull aslong as they attend to God, aslong as they cherish one an other through one desire of Christ, aslong as hauing one heart and one soule they cōioyne themselues in charitie, of many members they make one bodie, in which liuing all in simplicitie of vnitie, they remaine one doue onely.

Those things which men contemne and deride, are in great estimation before God. Let vs therefore venerable sister, desire almightie God to send downe the holy Ghost from heauen vnto vs; who may make vs to haue the simplicitie of the doue, and the wisdome of the serpent, that we may be simple in malice, and wise in good workes. For the serpent is a craftie creature, as we read of the Aspe in particular, who seing the inchanter comming, putteth one eare close to the ground, and with [Page 375] his tayle stoppeth the other, to the end he may not heare the voyce of the inchanter. Where vpon the Prophet speaking of cruel men, and such as are wise in wickednes, vseth these wordes. * They haue furie according to the similitude of a serpent: as of the Aspe that is deafe, and stoppeth his eares: which will not heare the voyce of the inchanters and of the sorcerer inchanting wisely. (Psal. 57.)

Do you therefore (most louing sister) imitate the serpent in this point; that is, shut your eares, that you heare not euill wordes. Honest virgin, beseech almightie God, that the oyle of a sinner may not fatte your head. (Psal. 140.) By the oyle of a sinner, I meane the praise of a flatterer. The serpent doth shut his eare, that he may not heare the inchanter: do you shut your eare in like manner, that you may not heare a slaunderer. The [Page 376] Aspe is carefull and craftie, least he heare t [...]e charme or inchantement, and so die: be you likewise circumspect and carefull, least euill wordes enter in by your eares, and kill your soule.

Wherefore ô spouse of Christ, neither the wisdome of the serpent ought to be in you without the simplicitie of the doue, nor the simplicit e of the doue without the wisdome of the serpent: to the end that the craft and wisdome of the serpent may stirre vp the simplicitie of the doue, to beware of euill▪ and the simplicitie of the doue may temper the wisdome of the serpent, that it may doe [...]hat which is good and laudable.

My most louing sister in Christ, the doue hath likewise seuen vertues in her, which you by the grace of the holy Ghost may [...]aue in your se [...]fe. The doue [...]ften sitteth vpon the riuers of waters, [...]at seeing the hauke comming, shee [Page 377] may diue into the water, and so escape his talents: in feeding shee selecteth the choisest graines of corne; s [...]ee often nowrisheth others young ones: shee striketh not with her bill: shee is void of gall: shee buildeth her nest in the holes of walls: and vseth groning ins [...]ed of other sweet songs. Desire God therefore honest Virgin, with all diligence; t [...]at [...]e will bestow vpon you these doue-like vertues: to wit, that you may sit vpon the riuers of the holy scriptures, and by their admonition and counsel, may escape the inuasion of the diuel. In the holy scriptu [...]es select the choisest sentences, by which you may be refresh [...]d and fed: Nourish other [...] young ones, that is men first alienated from God, and conuert them to God by your wordes and examples. Strike not with your bill: that is, doe your neighbour no wrong, neither [Page 378] speake any thing amisse of him. Be void of gall: that is, be not angrie or spitefull. Build your nest in the holes of rocks or walls that is, put your cōfidēce in our Sauiours sufferings. Vse groning insteede of other sweet songs: that is, as wordly mē reioyce in worldly songs, so do you take delight in groning and spiritual sadnes.

Wherefore venerable sister, (as I told you before) it behoueth you both to vnderstand and to beware of the snares of your enemie with all diligence and care. You ought by integritie of life so to be simple and innocent, that you be therewithall like wise discreet and prudent. He that hauing simplicitie, doth not mingle wisdome with it, is (according to the saying of the Prophet) * as a doue seduced, not hauing a heart. (Ose. 7.) He is therefore a doue, because simple and innocent: yet not [Page 379] hauing a heart, because not wise and discreet. Againe I admonish you (most deare sister) that you prepare in your selfe a worthy habitation for Christ, that he comming with the Father and the holy Ghost, may vouchsafe to make to himselfe a māsion in you in the house of your breast. Amen.

That a Virgin ought to auoid the companie of lay vvoemen. CHAPT. LVII.

MOst deare sister, auoid the company of worldly woemen. Let not worldly woemen, which haue not the [Page 380] same profession with you, be admitted into your company; because what they loue, that they commend vnto you. Behold, what they loue, that they say vnto you: therefore you ought to auoid the company of worldly woemen, because they loue the world, and thereof they will be tatling: they loue earthly things, and of such they will discourse: they couet transitorie things, and consequently will fill your eare full of such matters. For so the common Prouerbe goeth: Euerie one prayseth that, which he loueth. And therefore a worldly woman praiseth the world, because shee loueth the world: certainely if shee loued heauenly things, shee would praise them. Doubtlesse if shee affected heauenly things, shee would approue them, shee would applaud them, and endeauour to induce you to be of the same opinion.

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Wherefore deare sister I counsel you, to shunne secular weomen, and not to admit them into your company? Whie, for what cause? * For that euill wordes corrupt good manners. (1. Cor. 15.)

What maketh the wife of a mortal man with the spouse of Christ? Or what doth a woman that is married, with a virgin dedicated to God? What hath a secular woman to doe with Chri [...] s spouse? What hath a secular woman to doe with a Nunne or religious woman? Or what maketh a woman that loueth the world, with a woman that hath left the world? What maketh a married woman with a woman espoused to Chri [...] the celestial bridegroome? What maketh shee that loueth a man, with her that loueth Christ? Why should a woman that embraceth not the same course of life with you, be admitted into your company? Why should a secular woman, [Page 382] that weareth not your habit, be admitted into your felowship? What doeth a secular woman in your company, that beareth not the yoke of Christ with you? Why should a secular woman, that hath not submitted her neck with you to the yoke of Christ, be admitted to your conference? Shee is different in clothing, different in affection. And as shee is different in attire, so likewise in desire.

A secular woman, is the instrument of Satan. Her siren-like songs and persuasions are as so many worldly allurements or diuelish enticemēts, full well agreeing to the shape of a syren or meremaide: which according to the description of hystoriographers, is from the nauel vpward like a most faire and beautifull virgin, but from the nauel downe to the feete, shee is like to a fish. A mere-maid hath the head of a virgin, and the hinder [Page 383] parts of a fish. Her voyce is most sweet and most melodious, and most delightfull to the hearers howbeit by her sweet songs and melodies, shee oftentimes deceiueth the mariners, and causeth them to perish. The mariners oftentimes listen as they saile on the seas to the sweet voyces of the mere-maides, and by their sweet voyces and musick, are deceiued, and suffer shipwrack. Like as the meare-maid by her sweet songs deceiueth the marriners, so a secular woman by her deceitfull speaches deceiueth Christs seruants. And as the mere-maid by her sweet melodie is wont to make marriners to goe astray on the sea, and consequently to be cast away: so a secular woman by her sweet and deceitfull discourses is wont to withdraw Gods seruants from their good purposes, and to bring them in danger of loosing their soules.

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And therefore my deare sister in Christ, shunne the songs of such syrens▪ least whiles you delightfully listen to their earthly allurements, you swarue from the right course. For what other thing are the wordes of worldly weomen, but as it were so many songs of deceit full syrens? Flie therefore the songs of the syrens: and shut your eares from the tongue of an enticing woman. Shunne the communication of a worldly woman with as great care and heede, as you would the hi [...]sing of a serpent. Beware, least as the serpent deceiued Eue in the pleasant garden of Eden, so the venemous tongue of an enti [...]ing woman deceiue you in the delightfull paradise of religion. Take heede least a vaine and pratling woman infect your eares with deadly poyson. Take heede, least death enter in by your windowes, that is, into your soule by your eies, and eares.

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Venerable sister, when you see a woman, whose affection is fixt vpon earthly things, fortifie your heart with the shield of faith: and arme your fore head against her with the victorious signe of the crosse. Honest sister, I permit you to talke with a secular woman in this respect onely: to wit, that by your holy admonitions you may persuade her to leaue the world, and come to the monasterie. In this respect onely I giue you leaue to talke with a secular woman, that you may aduise her to loath the world and to loue heauen; and to forsake the world, and serue God in religiō. Againe, that by your good counsell, shee may contemne transitorie things, and couet those that are eternal. Most deare sister, if you shall doe as I haue said, you shall both preserue your selfe from euil in this world, and in the world to come shall receiue from our Lord a crowne of glorie in heauen. Amen.

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That a Virgin ought not to loue the companie of men. CHAPT. LVIII.

MOst deare sister, if you ought so carefully to flie woemē, how much more ought you to shunne the company of men? And if you are to auoid the tatling of weomen with so great care and circumspection, how much more must you seeke to shunne the deceits of men? If you ought to shut your eares with that diligence from the wordes of weomen, how much more ought you to shut them from the seducing wordes of men?

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My deare sister in Christ, I admonish you, that albeit a man be neuer so holy, yet admit him not into your company. Although he be holy and iust, yet let him haue no familiaritie with you. Although he be religious, yet conuerse not with him ouer much. Although he be good and godly, yet admit him not ouer often into your company. Why? Least by the familiaritie of visiting, the chastitie of both rūne to ruine: least by ouer frequent seeing, the honestie of both come to nothing: least by daylie seeing, the good name of both be called in question: least by ouer often seeing, both parties loose their fame and reputation.

He sheweth himselfe to haue lesse charitie towards God then is fitting, that giueth occasion of offending. He sheweth himselfe likewise to haue lesse loue towards his neighbour then is expedient, [Page 388] that giueth him occasion to offend: for albeit he doe not amisse in outward action, yet he nourisheth that bad opinion, which others haue of him. A man oftentimes offendeth by keeping ouermuch company. Familiaritie oftentimes ouercommeth those, whome vice could not subdue. Oftentimes the occasion of doing ill, hath caused and doth cause a will. They, whome pleasure could not subdue, are oftimes conquered by continually keeping company. Two of different sexe sitting together alone, are by so much the more prone to feele carnal titillations in that part, by which they are borne. The natural flame likewise of the flesh is easily set on fire, of it touch any thing, that is apt to cause an vnlawfull desire.

A man and a woman are by nature different, who if they be together, albeit [Page 389] they sinne not, yet by often keeping company, they are the cause of a bad report. What man can carrrie fire in his bosome, and escape burning? Fire and tow being put togither, do make the flame to be g [...]eater. Although they be of a contrarie nature, yet if [...]hey be put together, they beget fire: so a man and a woman, if they be often seene to be together alone, although they doe no harme, yet by being togither ouer oftē, they loose their good name and reputatiō, and cause others to murmure aga [...]nst them. A religious man and a religious woman, if they talke togither ouer often giue others [...] occas o of murmuring. The Sexe of a man and a women are different: and therefore if they meete togither ouer often, there ariseth an occasion of sinning. What then doth fire and flaxe doe togither?

Who is so bereaued of vnderstanding, [Page 390] as to put a serpent in his bosome? Who is so void of consideration as to beare fire about him in his clo [...]hing? Why doth a woman, that hath vowed her chastitie to God, keepe company weth a man? Why, do [...]h a woman loue the familiaritie of a man, who for the loue of God hath con [...]emned the world and all transitorie things? Why doth shee loue the presence of men, that longeth to enter into the heauenly bedchā ber with Christ her bridegroome? Why doth a woman, that hath cons [...]crated her selfe to God in religion, desire to heare the deceitfull wordes of men? Why doth shee, that in the world refused to marrie, desire to see mens faces now in the monasterie?

Wherefore be [...]oued sister in Christ, if you desire to be secure from fornication, remaine sep [...]r [...]te in mind and bodie from the company of men: if you perfectly [Page 391] desire to preserue your chastitie for the loue of Christ your bridegroome, estrange your selfe from the societie of men. If you place your selfe neere a serpent, or any such venimous creature, you cannot for any long time be secure. If you sit neere the fire, you will at length be melted, although you were made of iron. If you put your selfe in danger, you will not long remaine vnhurt or secure from the woundes of sinne.

Listen therefore my most louing sister in Christ, listen to the good counsell which I will giue you. Let not men know your name let [...]hem not see your face: yea albeit they heare your name, let them not know your countenance. Listen also honest virg [...]n to the wordes of S. Paul the Apostle. * We must haue good [...]e [...] mo [...]e of them that are w [...]thout. (1. Tim. 3.) We must therefore haue [Page 392] a good life in respect o ou [...]selue [...], and a good fame or rep [...]ation in r [...]spect of others. Venerable [...], it fo [...] the loue of God you shall heere [...] the companie of men, you st [...] by Go [...]s grace enioy the company of the Ang lls in heauen. Amen.

That a virgin ought to shunne the company of young men. CHAPT. LIX.

MY most deare sister, if you ought to shunne t e company of holy men with so great carefullnes, least both their and your sanctitie perish▪ how [Page 393] much more ought you to shunne the company of young men, who follow th [...] obscure wayes and del [...]g [...]tes of this present life? And i [...] you oug [...] to s [...]e the company of holy men with so great care and so [...]icitude, how mu [...]h more ought you to shunne the company of young men, following the concupiscences of his wicked world? To this end doth the diuel obiect young men to a religious womans sight; that those, whome shee seeth by day, shee may thinke vpon by [...]ght and that their late fight and corporal shape may continually [...]. W [...]erevpon the Prophet saith: * Dea h i [...] come vp through ur windowes, it is entred into our houses. Ier. 9. The diuells allow doth not penetrat the [...] parts of the mind, bu [...] [...]y th [...] s [...]nses of the houre.

My deare sister in Christ, m [...]n are to be loued, not present, but absent. Men [Page 394] are to be loued; not within, but dores without. You ought to loue mē in your heart, not in your house. Loue men in your mind, yet when they are farre dist [...]nt. Men are to be loued, [...]or that they are the worke o [...] God, yet not within your house or place of abo [...]e. Men are to be loued, not for the beautie of th [...]ir bodie, but for that they are the workmansh [...]p of God almightie.

Againe deare sister, I g [...]ue you this brotherly admonition, that you neuer talke alone with any man. Let no man talke alone with you: neither speake with any man without two or three sisters in your co [...]pany. Th [...] spouse of Christ ought not to talke alone with any man, vnlesse it be with her ouerseer or ghostly father, when shee doth penance for her sinnes. A Nunne or religious woman, that desireth to talke alone with any man; sheweth, that [Page 395] foolishnes raigneth in her mind, Listen therefore louing sister to what I will say: i [...] you couet to continue truly chast, sequester your selfe from t [...]e company of men, for the loue of Christ. If heere on [...]aith for the loue of Christ you truly contemne the company of men, you shall without all doubt ra gne with him heereafter in heauen. Amen.

That a virgin ought not to conuerse vvith bad men. CHAPT. LX.

MOst vertuous virgin, listen to the wordes of Salomon. * My sonne, if [Page 396] sinners shall entice thee, condescend not to them. (Prou. 1.) * Do not enuie an vniu [...]t man, nor imitate his wayes. (Prou. 3. [...] * Depart from a wicked man, and euil shall faile from you. (Eccli. 7.) * Let iust men be your guests, and let your gloriation be in the feare of God. (Eccli. 9.) What man soeuer you know obseruing the feare of God, esteeme such a one as your friend: but with bad men haue no familiaritie or freindship. Because according to the saying o [...] S. Ambrose: The life of holy men ought to be a rule of good life vnto others. For he that keepeth company with a holy man, will thereby learne both to spe [...]ke and doe that which is good, to the end that his mind may from day to day be enflamed in the loue of God.

He is not much to be commended, that is good with those t [...]at are good, but he is truly worthy to be praised, who [Page 397] is good with such as are bad. Verily that man is exceeding lau [...]able, that is good euen among such as are euill. Like as he is to be blamed, that is bad among such as are good: so he is to be praised, that is good among those that are bad. The wordes of su [...]h as feare God, are the wordes of life, and healh of soule to such a [...] follow and aff [...]t them. Euen as the sunne rising doth expell darknes: so the doctrine of the Saincts doth driue away the darknes of vice from our senses. Wherevpon the Prophet Da [...]id saied: With the holy thou shal be holy; and with the peruerse thou shalt be peruerted. (Ps. 17.)

Wherefore deare sister in Christ, if you desire to liue well, flie the company of such as are euill. Auoid such as are euil, beware of the wick [...]d, flie such as are addicted to lewdnes, despise those that loue lasinesse. Flie the company of [Page 398] men, especial [...]y of the younger sort, that are prone to sinne conuerse neither with those that are light in their cōuersation, nor with those t [...]at are foo [...] sh & vaine. Keepe company wit [...] those that are good, desire the societie of such as are vertuous, let such be your indiuidual companions, such I meane, as are most rema [...]ka [...]le for their holyn [...]s. If you be companion [...]f the [...]r conuersation, you will [...] par [...]ner of their vertu [...] an perfect [...]on. He that walketh with who men, [...]s w [...]se [...] he that walketh with fool [...]s, [...]s fool sh. For birdes of a fear he [...], are went [...]o flo [...]k togither and l [...]ke to like, quoth the [...] to the coll [...]ar.

It i [...] a perillous thing to liue with those that are euill: it is a pe [...]nitious thing to conuerse w [...]th su h as are of a perue [...]e will. It is better to be hate [...] o [...] bad men, then to be their companion. Like [Page 399] as the conuersing and liuing togither of good men doth containe many comoditie [...]: so the societie of bad men doth cause many inconueniences. For he th [...]t toucheth that w [...]ich is vncleane, shall be polluted: and he that toucheth that which is filthy, shall be defiled. Wherefo [...]e venerable sister, if you w ll will [...]ngly hearken to my wordes, and accomplish them in effect, you shall be reckoned among Gods elect.

That a virgin ought not to receiue letters or tokens in secret. CHAPT LXI.

MOst deare sister, heare what I say. The handmaid of Christ, that receiueth [Page 400] letters or token [...] in secret, doth contrarie to the rule of our most holy Father S. Bennet. (Chapt. 54.) Shee that receiueth letters or any other guift from men, committeth no small offense or sinne, because shee doth contrarie to the custome and constitutions of religion. Shee doeth verie ill, who in respect of guifts and commodities temporal, feareth not to transgresse her most holy rule. A Nunne or religious woman, that desiret [...] to enter to the marriage with Christ her celestial bridegroome, must not giue handkerchiefes, combe, pointes, looking glasses, or garters to men. Shee that expecteth Christ with her lampe burning, must not receiue secular guifts from men, to wit, combes, looking-glasses, and other such like things. Shee that for the loue of Christ liueth veiled, ought not to receiue from her friends the vaine guifts of the world. [Page 401] Shee that for the loue of God hath taken [...] sacred veile vpon her head, doth commit no smal o [...]nce, if shee receiue [...] guift from her [...] [...]s or kinred. A [...]elig [...]ous woman, that is delighted and [...]eceiued with such toyes and trifles of [...]h [...]s life; sheweth heereby, that shee is [...] [...]igh [...] housewife.

Wh [...]vpon S. Hierome saith: Holy lou [...] [...]llow [...]h not o [...] letters of loue or complements, or of hand-kerchiefs, o [...] o [...] [...]requen [...] tokens or presents. As [...] he sh [...]ul [...] say: If there were a holy [...] lou [...] in the [...] of a religious woman, sh [...]e woul [...] not accept vaine and superfluous guift, from men. A N [...]n [...]e, [...] [...]ha [...] and religious mind, doth no [...] desire to receiue gui [...]t; from her secular friends, but fro Christ, for whose sake shee hath forsaken and contemned all temporall thing: what commodities soeuer shee doth couet, [Page 402] shee ought to couet from him onely; with whome shee hopeth to reioyce in the heauenly countrie. A chast woman, coueteth not the contentments of the earth, but of heau [...]n. By how much the more shee is delighted in the guifts of this world, by so mu h the more shee is estranged and remoued from the loue of God.

If religious woemen doe the same in the monasterie, which secular woemen are wont to doe in the world, they are doubtlesse verie culpable before God for so doing, and here is no difference betweene secular and religious woemen. But if there be no d [...]fference betweene secular and relig [...]ous woemē, it is like that their conditions a [...]e both one. Ergo if N [...]nne; receiue presents and pleasant guifts from their friends, according to the custome of harlots, where is their honestie, where is their [Page 403] religiositie, where is their chastitie, where is their puritie, where is their holinesse. If religious woemen, who by their good workes ought to please God, please their worldly friends in that which is amisse, by g [...]uing them lasciuious guifts; where is shamefastnes, where is continencie, where is reuerēce, where i [...] bash [...]ulnes?

In like manner, if rel [...]gious woemen, do more desire to please worldly men, then Christ the eternal King in heauen: where is the obse [...]uance of religion, where is the austeritie of monastical discipline, where is the feruour of contemplation, where is cleannes of mind, where is contrition of heart and compunction, where is the solicitude of prayer and deuot [...]on, where is sighing and groaning, in fine where in the habit and behau [...]our of a Nunne? If religious woemen are delighted in gu [...]fts, [Page 404] like vnto worldly people, where is the contempt of the world, where the feare of hell, where is the remembrance of iudgement, and of those eternal torments, where is the loue of God? If religious woemen couet vaine guifts and presents, where is the memorie of their faults, where are the teares of their eies, where is the remembrance of their sinnes and iniquities? All such vertues and holy exercises are by such wenches as these esteemed more base then the verie dust of the earth, they are contemned, despised, and accounted nothing worth.

Verily a religious woman, that receiueth any thing from men, in which shee may be delighted, seemeth to hate her holy order and habit. Shee that taketh greater pleasure in the guifts and presents of her friends, then in the precepts of her holy order, violateth those good [Page 405] purposes, which shee made at her first entrance into the cloister. Of such the Prophet saith: * Their right hand is replen [...]sh [...]d with guifts. (Psal. 25.) As if he had saied: Although their workes seeme to be good: yet they more reioyce in guifts, then in good workes. They had rather receiue presents from men, then an eternal recompence from Christ their bridegeoome. A religious woman, that perfectly loueth Christ her Creator, accepteth no more then meere necessitie doth requ [...]re, for that shee preferreth Christ before all other things whatsoeuer. Wherevpon in the Canticles it is said to the Church: * Thy cheekes are beautifull, as the turtle doues. Cant. 1.)

The Church, o [...] euerie deuout soule is compared to the tu [...]tle doue▪ for that shee perfectly loueth Christ, and preferreth nothing before his loue. If the [Page 406] turtle by any m shap chance to loose her mate, shee n [...]u [...]r se [...]k [...]th any more after an other, for that shee admitteth not of any loue th [...]t is adulterate or impure: so a rel g [...]ous woman, that perfectly loueth Christ her bridegroome, admitteth not any more of any loue that is vncha [...] or vncleāe: [...]hat is, shee loueth not men any more out of a sinfull affection. A religious woman, tha loueth any man more ther Christ her beloued, is not cha [...], bu [...] corrupted: because shee contemneth Christ, to whome shee was betrothed.

A Nunne, at her first entrance into rel [...]gion, accepteth C [...]rist for her bridegroome. If afterwards sh [...]e carnally loue any man more then Christ, shee committeth adulterie: although not [...]n bodie, yet at least in mind, according to that which our Sauiour saith in the Gospel: * Whosoeuer shall see a womā [Page 407] to lu [...]t after her, ha [...]h a [...]readie committed aduou [...]rie with her in his heart: (Mat. 5.) so in l [...]ke sort a woman committeth a [...]uou [...]rie with a man, if in [...]er h [...]art shee couet him, or carnally loue him.

Wherefore most deare sister in Chri t, I a [...]mon [...]sh you, that aboue all things you lou [...] Christ your bridegroome, and desire to receiue guifts from him alone. I en reat you, that you will loue Christ Iesus your brideg [...]oome aboue all things, and for his sak [...] refuse secular tokens. Doub [...]lesse he that do [...]h affect earthly tokens, doth not hope after heauenly h [...]pines. Because tha [...] guift, blind the eies of the w [...]se and change the wordes of the [...]ust. (Deu [...]. 16.) C [...]rta [...]ne [...]y if g [...]fts blind the eies of the wise, they will likewise blind the eies of such a [...] are religiou [...], withou [...] Gods peculiar grace and assistance. [Page 408] If guifts (as it is true) blind the eies of wise men: they will also dazle the eies o Gods seruants, except he particularly protect them.

Wherevpon S. Isidorus saith: The eie of the mind, which the iust doth shut, cannot looke aloft. As if he had said in more expresse termes: The eie of the mind cannot perfectly contemplate heauenly things, that is shut with the du [...]t of earthly concupiscence. The mind of a religious man or woman cannot be free to contemplate God, if as yet the dust of earthly desires do dimme or dazle it. If the mind of a religious woman be as yet delighted in earthly tokens: it is a token that it doth not perfectly contemplate heauenly things. If it desire to please men by receiuing or sending tokens▪ it is a token that it doth not perfectly loue God the g uer of all good things. For they are not pleasing [Page 409] in Gods eies, that seeke to please oth [...]rs in such vanities. Wherevpon the Prophet Dauid doth affirme: * God hath dissipated the bones of them that please men: they are confounded because God hath despised them. (Psal. 52.) I desire you likewise venerable sister in Christ, that with all deuotion you will listen to the Prophet Isay, saying: * He that shaketh his hands from all guift, this man shall dwell on high, the munitions of rocks shall be his highnes, his eies shall see the King in his glorie. Isai. 33.) As if he had said more plainely▪ He that shaketh his hand from al guifts for the loue of God almightie, shall dwell on high, that is, in heauenly felicitie, and shall see the King of kings in his glorie. He that refuseth vaine and superfluous guifts for the loue of God almightie, shall see God in his maiestie, and shall reioyce for euer with all the Saincts in his glorie.

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Wherefore most amiable sister in C [...], I entreat you to follow the aduice of this holy Prophet, and shake your hands from all gu [...]ft: if you desire to dwell on high, sh [...]ke your hands from all guif [...] or van t [...]e and superfluitie. Againe I aduise you, that you endeauour by the grace o [...] God, to imitate him, who said: * But I in iustice shall appeare in his sight: I shall be filled, when thy glorie shall appeare. (Psa. 16.) Amen.

That a virgin ought deuoutly to performe vvhat shee hath promised to God. CHAPT. LXII.

MOst deare sister, consider seriously what you haue vowed to God: [Page 411] giue your selfe wholy vnto him, according as you haue promised. Accuse your selfe of your sinnes, praise God for his benefi [...]s. Ascribe nothing to your selfe, that is good or laudable: acknowledge al [...] [...]o proceede from him, that ha [...]h g [...]uen you all. A [...]knowledge him to be merci [...]ull, your selfe a sinner: him to be true, your selfe a lier. I entreat you, louing sister, that you will say with the P [...]phet: * I will enter into thy house, that is, into the monasterie: in holocausts, that is, in the spirit of contrition and compunction: I will render thee my vowes: (Psal. 65.) that is, I will there offer my w [...]ole selfe vnto thee, on t [...]e altar of my heart, which I haue consecrated vn [...]o thee. It is necessar [...]e, that he, tha [...] denie [...]h to be saued, do with all d [...]uotion render & accōplish tos [...] good things, wh [...]ch he hath vowed to God.

W [...]osoeuer doth desire to attaine to [Page 412] eternal beatitude: must of necessitie endeauour to performe those good things, which he hath promised to God. Wherevpon the Prophet saith: * Vow ye, and render to our Lord your God. (Psal. 75.) As if he had said. Vow, and render your selues. Because it is requisit, that he that doth vow, do likewise render: for that by vowing, he hath made himselfe a debitour. Whatsoeuer therefore you haue vowed, pay it: and it is much better not to vow, then after a vow not to performe the things promised.

There are also certaine vowes common to all, others more particular or special. Those are common vowes, which we make in baptisme, to wit not to offend God, and to renounce the diuel, and his workes, and the vanities of the world. But particular or special vowes are, when any one doth vow to become a Monke, or a Chanon, or an [Page 413] Heremit, or some su [...]h like. Which if he that ha [...]h vowed, performe not, he cannot be saued. Why? Because he that ha [...]h promised to God to liue well: if by good workes he do not perfo [...]me, what he hath promised, he cannot be saued. Whosoeuer doth neglect to accomplish those good thing [...], which he hath promised to God; will neuer be able to attaine to [...]hose things, which God hath promised. He that will not render to God those good things, which he hath promised [...]im: how 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 [Page 414] to p [...]rforme h s vow [...]s, shall be damned among the infidell, who in good things doth not accomplish his vowe.

Wher [...]fore my deare si [...]ter in Chr [...]st, I admon sh you, that you performe that good, which you hau [...] promise. B [...] not rash in speaking, and ho [...] in [...]o ng. Do not rash [...]y vow to doe any thing p [...]ume no h ng without ma u [...]e co [...]eration of you [...] fo [...]e, before han [...]. Promise not that, wh ch you are not able to p [...]rforme. You w [...]ll be verie cu [...]pable in the sight of God, if you [...]o no [...] performe [...]he good, which you haue p omised. Tho [...]e that fulfill not their vowes, do off nd God verie mu [...]h. They shall be reput [...]d among the infidells, that performe not their vowes. Fo [...] it is better not to promise, then not to accomplish.

Howbeit venerable sister, in bad promis [...]s breake your word, in an vn [...]eemely vow, change what you had determined. [Page 415] Per [...]orme not the euil, which you haue p [...]omised: fulfill not t [...]at which you haue vnaduisedly vowed. That promise is wicked, which with wickednes is performed. Now therefore ô [...]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 Ʋirgin ought alvvayes to consider the reason, vhy shee came to religion. CHAPT. LXIII.

MOst deare si [...]er, consider what you are: know your selfe: call to mind [Page 416] 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 wha [...] 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 beyon [...] that which i [...] fi [...]ting. Euen in good things the [...]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. [Page 417] 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 w [...]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 perf [...]ction will appeare, if you doe all things after a discreet māner. Whatsoeuer good you doe with discretion, will be a vertue: whatsoeuer you doe otherwise, will be reputed à v [...]ce. For vertue without discretion doth argue imperfection. Vertu without discretion is esteemed little better then a sinne. By euil custome many [Page 418] things are corrupted, by euil vse many thing are abused. Many things contrarie to good manners are employed otherwise thē they ought. Let vse therefore giue place to authoritie or prescription. Let law and reason ouercome bad cu [...]tome.

Honest Virgin, I admon [...]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 tru [...]h in your mouth, a good will in your mind, the feare, and true loue o [...] God and of your ne [...]g [...] bour in your breast, the gi [...]le of chastie in you [...] bodie, honestie in your actions, sobrietie in your comportment or carriage, humilitie in prosperitie, patience in a [...]uersitie, simplicitie in your conue [...]sation and be [...]auiour, a firme confidence in your Creator, a loue of li [...]e euerlasting, perseuerance [Page 419] in good workes to the verie end. Amen.

That a Ʋirgin ought not to seeke to please men by the beautie of her countenance. CHAPT. LXIIII.

MOst deare si [...]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 [...]he bodie, deceiueth himselfe. Why? Because the beautie of the bodie [...]s deceitfull, and vaine it is earth and ashes, and the deceiuing of man. [Page 420] Wherevpo [...] 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 th [...]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 thē corporal: Christ is not delig [...]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 [Page 421] may loue their beautie. Neuer cast your eies vpon men with thi [...] intention, that you may be delighted in the comelines of their person: N [...]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. N [...]uer adorne your counte [...]ance with th [...]s fond pretense, that you may be pleasing in their eies. Let not your intention be, that you may seeme [...]aire before men: for if you [...]rick and trimme vp your sel [...]e with an affectat [...]on to seeme faire in the sight of men, you doe wrong to Chri Iesus your cele ial brid groome. Si h [...]nce you are betrothed to Chr st Ie [...]us, if you desire to expose your [...]elfe to the sight of mortal eies, you are not chast, but an adulteresse. [Page 422] As an adulteresse you doe Christ wrōg, if you shew your beauty, t [...]at you may be liked and loued of men. How cā you be excused from cōmitting whoredome, if you loue mē, more then Ch ist your bridegroome? Or how can you be excused f [...]ō [...]ōmi [...]ting a ulterie, who do loue mē more thē Ch [...]ist, to whome you haue vowed your vi [...]g nitie? With what face can you say, I am not an adulteresse, who haue giuen your selfe to C [...]rist in a religio house, and yet are desirous to please men through the beautie of your contenance? By doing thus, you shew you [...] selfe to be but a queane, for this is the fash [...]on of queanes, and secular woemen: to wit, to paint their faces, that [...]hey may appeare beautifull in the sight of men. O what an vnseemely and absurd thing is it, tha [...] Nunnes and religious woemen should doe that, which who [...]es and secular woemen doe in the world?

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Wherefore hone [...]t si [...]ter, heare w [...]at I say, mark what I admonish you. Neuer deck vp your countenance, that you may p [...]ease men, bu [...] adorne the face of your conscience with vertues within, tha [...] you may be able to please Christ Iesus your celestial bridegroome. God i [...] 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: [...]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 an [...] pleasing vnto him: which the bridegroome doth insinuat v [...]rie well in the Canti [...]le, where he speaketh to the spouse, saying. * How beauti [...]ull art thou an [...] how comely my deare [...]t, in delightes. Cant. 7.] As [...]f he [Page 424] should say. How beautifull art thou my dearest? that is, thou art beau ifull by liuing iustly, vertuously, and [...]el giously, and thou art my deare [...]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 [...], because thou dost more desire to please me by good worke [...] 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 [Page 425] 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 deligh [...]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 [...]s beloued of Chri [...]t.

Wherefore I admon [...]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 p [...]ease him alone, and that you will not accept of that temporal or transitorie praise, that is offered you by men. Amen.

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That a Ʋirgin out not to laugh immoderatly. CHAPT. LXV.

MOst deare sister, listen to the wo [...]e, of that mo t wise Salomon: * L [...]ug [...]er I haue reputed errour; and to ioy [...] haue said: Why art thou dece [...] in vaine? (Eccles. 2.) We term [...] an errour, when we ought to do [...] on [...] thing and doe an other. Then there [...] e an errou [...] [...]s committed▪ when he [...] [...]ug [...] to veep [...], do [...]h laugh and and [...]ee ea [...]. Laughter for this cause is called [...] erro [...]r, for that during the tim [...] that any one doth laugh, he forgetteth the day of his death. He is truly deceiued [Page 427] 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 t [...]eir dea [...]h to remembr nce, they would ra her lament [...]heir sinnes then laug [...] at fond and vaine things.

Those that laugh at friuolous and th [...] vaine things, if they did remember th [...] calamiti s [...]hat are l [...]ke to all vpon [...]m; would not laugh, but mou [...]ne. Wherevpon Salomo al [...]o [...]. Laughter sh [...]ll b [...] m ngl [...]d with sorrow: and mou [...]ning occupiet the later en s of ioy. (Prou. 14.) Our Lord likewise saith in the Go [...]pel: * Blessed are they that mou [...]n [...]; [...]o [...] t ey shall be con [...]o [...]ted. (Ma [...]. 5. He saith no [...], Blessed are they that laugh; but, Blessed are th y that mou [...]ne: because t [...]ey indeed, are blessed that mourne for their sinnes, not they [Page 428] that laugh at vaine t [...]ings. T [...]ey that mourn [...] according to God, are blessed; because they shall be conforted. Moreouer the Apostle S. Iames doth blame such as laugh at vaine thing, sayi [...]g. * Your laughter shall be turned in to lamentation, and ioy into mourning. (Iam. 4. A foole in laugh [...]er exalteth his voyce: but a wise man will scarce laugh secretly. (Eccli. 21.)

Wherefore deare si [...]ter, eschew laughter as an errour, and change temporal mirth into mourning. Why? Certainely to th [...]s end, that by lamenting uring this your p [...]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 sel [...]e to be a p [...]lgrime or stranger in the world, because heere is not your countrie, but in heauen; you haue not heere a permanent [Page 429] citie: because God ha [...]h promised you a celestial Hi [...]ru [...]alem in that ete [...]nal beatitu [...]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 g [...] in [...]o the howse of our Lord (Psal. 121.) The lik [...] desire had t [...]at se [...]uant of Chri, wh [...]ch said: * I desire to be disso [...]ued, and to be with Christ. (Phil [...]p. 1. He also couered to attaine to heau [...]n, who lamented his ouerlong abode in thi [...] world in this manner: * Woe [...]s [...]one, t [...]at my seiou [...]ning is prolonged: I haue dwelt with t [...]e i [...]habitants of Ceda [...]. (Ps. 119.) When [...]e said this, he did not laugh at worldly vanities, bu [...] ra [...]her l [...]mented the tediousnes of this his earthly pilgrimage.

Therefore honest Virgin [...] let your ioy be alwayes in heauen. Let the mirth of your heart be alwayes accompanied [Page 430] with modestie an [...] stillne, according as the Apostle doth admon [...]sh vs: * Reioyce (sa [...]th he) in our Lord a [...]wayes▪ againe I say reioyce. (Philip. 4.) An [...] in an other place. The fruit o [...] 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 th [...]ugh a [...]esire o [...] attaining to that heauenly countrie, wh [...]r [...] sh [...]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 r [...]lig [...]ous woman. Laughter and vnprofi [...]able iesting do [...]nou [...]ce the vaine conscience of a N [...]e: laughter and vnseemely iesting do often-times m [...]ke knowne the heart of a religious woman. For if shee had a cha [...] heart, shee [Page 431] would neuer laugh in that immodest so [...]. I [...] her mind were not i [...] pure, shee would not laugh after that lasciu [...]ous manner. For so our Lord saith. * Out of the aboun [...]an [...]e of the heart the mouth speaketh. Mat. 12.)

The laugh [...]er therefore and lightnes of a Virgin [...] countenance proceedeth from the aboun [...]ance of her most vaine con [...]ience. If there were not vanitie in the m [...]nd of a woman, shee would neuer laug [...] at things that are vaine. A cha [...] mind is more del [...]ghted in mourning, then in mirth. Certainely if the mi [...] of a religious woman were truly cha [...], shee would rather loue to weepe, then to laugh and [...]est. If shee would call to mind [...]er neglig [...]nces, and t [...]e infernal torments, shee would preferre teares, before temporal contentments. Where laughter [...]nd iest [...]ng do abound, there charitie doth not raigne. If a religious [Page 432] woman did pe [...]fectly loue Christ her brideg oome, shee wo [...]ld not laugh but incessan [...]ly mourne through a desire of seeing and enioying him: because he that perfectly loueth Chri [...], [...]o [...]h l [...]kewise feare: be doth [...]o laug [...], but lament through [...]he loue of so true a louer. I wōder why sh [...]e should desire laughing and ie ing w o for this respect came to relig on, that shee m [...]ght bewayle her sinnes. I won [...]e [...] shee is not ashame [...], who w [...]en shee laugheth, laugheth so lowd. What an vns emely thīg is it, that shee should laugh and rest, who during the time of thi [...] p [...]g [...]image, ought to lament her sinnes p [...]?

How i [...] it that we poote miserable mē passe ouer our time in laughing and ies [...]ing, w [...]o must render an accomp [...] to God of all ou [...] actions in the sight of the Angells, and of all the Saincts of heauen. It were therefore much better for [Page 433] vs to passe ouer thi [...] life in lamentation and teare [...]: that by [...]h [...]s meanes we may obtaine pardon from our Lord in the l [...]fe to come for all our offenses. I therefore beseech you v [...]nerable sister; that you will abstaine from i [...]sting and laughter: and will incessantly powre forth teare [...] for your manifeld offences: shanne iesting and laughing, and incessantly bewayle your sinnes.

Listen ô spouse of Christ, what the bridegroome saith to the spouse in the Canticles. * Thine eie [...] are as the fishpooles in Hesebon. (Cant. 7.) The eies o the spouse are sitly termed a f shpoole, because when a deuout soule do [...]h lament in respect of this her pilgrimage, shee washeth her selfe by the grace of God from her sinne. So a religious woman ought to mourne and lament without intermission, that shee may wash herselfe cleane from her [Page 434] sinnes. Wherefore most deare sister, if during this life we bestow our time in teares, and estrange our selues from worldly vanities, we may [...]ustly hope to obtaine pardon of our offenses.

That a virgin ought not to desire to gad abroad, and see cities. CHAPT. LXVI.

MOst vertuous sister, listen how the Prophet Hieremie bewayle [...]h our iniquities, saying: * How is the gold dark [...]ned, the be [...]t colour changed? The stones of the sanctuarie are dispersed in the head of all the streetes. [Page 435] (Lament. 4. By gold we vnderstand the life of religiou [...] men, which in former times wa [...] bright and glistering by the glorie of vertues: but now is become da [...]k [...] and obscure by vnseemely actiōs. The best colour of gold signifieth the habit of sanctitie, which by good work [...]s was heeretofore pretious and much est [...]med, but now by vices and secular act [...]ons it is changed, and accounted bas [...] a [...]d, contemned. Verily that most exc [...]len [...] habit of relig [...]ou [...] men, to wit, of Monk s, Chanons, and Nunnes is changed, when it is [...]ather made and adorned to please men, then to please God. Verily the most excellent colour of gold is changed, when the habit of such as are rel [...]g [...]ous is rather fitted, to seeme gratefu l in the sight of men by vaine g [...]orie, thē before God by humilitie. Verily the holy habits of such as are religious are exceedingly changed in these [Page 436] our dayes: sithence they are ra [...]her accommo [...]ated to seeme pleasing in the palace of some ea [...]thly Prince, then in the sight of God the Creator of all thing.

It followeth: The stones of the sanctuarie are dispersed in the head of all streetes. (ibidem.) The stones of [...]he sanctuarie sig [...]ifie religious men, who ought neuer to wander abroad, but to remaine alwaye [...] in the inclosure of the monasterie be [...]ore the eies of God. But now a dayes the stone [...] of the sāctuarie are dispersed in t [...]e head of all the streetes, when such a [...] are relig [...]ous trau [...]rse vp and downe, searching after vaine and worldly th [...]ngs.

The stones of the sanctuarie are dispersed in the head of all the re [...]tes, sithence relig ou men had rather be conuersant in the palace o [...] the King or Prince of their countrie, then to ab abide with in [Page 437] the boundes of their mona erie. They are dispersed, sithence they more desire to li [...]ten to worldly & super [...]uous speec es, then to the precepts of the holy Scriptures. They are dispersed in the head of the streetes, sithence they take greater delectation in the banque [...]s and discourse [...] of rich men, then in the pouerti [...] and abstinence of their religious brethren.

The seruants of good ought rather to make choice of p [...]ase and beanes, so they may stay at home, then of the rarest fare, that the world cā afford them. Religious mē ought rather to make choise to seed vpon hearbes among their brethren, then vpon diuersitie of daintie dish [...]s among rich men. Religious m [...]n ought rather to reioyce to sit at me [...] in the company of h [...]r poore brethren, then to sit at the table of a mightie King. Why? Because (a [...] S. Augustine doth auouch) [Page 438] it is better to want a little, then to haue too much. It is better to endure want in religion for the loue of God, then to haue much riches in the world. Wherefore it is necessarie, that euerie religious man, if he desire to be saued, contemne the world, and shut h [...]mselfe vp with in the enclosure of his Conuent. A religious man ought to shunne the company of seculars, and search onely after the societie of Gods seruants. Religious men ought to preferre their cloyster, before the Kings court.

Now therefore heare what I will say, listen to what I will aduise you. It is better for you to rema [...]ne in your monasterie, then to circuit the streetes of the citie: choose rather to remaine at home, then to gad abroad to see cities and townes. It is better to repose at home in your cell, then to appeare in the sight of the people. If you shall enclose [Page 439] your selfe in your cloyster, you shall be loued of Christ your Sauiour. Which the bridegroome doth well insinuat in the Canticles, speak [...]ng there in this mā ner to his spouse: * My sister spouse is a garden enclosed, a garden enclosed, a fountaine sealed vp. (Cant. 4.)

Euerie deuout soule is vnderstood to be a garden enclosed: because whiles shee nourisheth vertues, shee bringeth forth flowers, and with these shee nourisheth, and refresheth her selfe: hauing alwayes a care to preserue those fruits, which shee produceth. Verily a deuout soule is fitly termed a garden enclosed: because whiles shee withdraweth her selfe from the tumults of the world for the obtaining of eternal beatitude: whiles shee f [...]ieth the companie of men: while [...] sh [...]e hideth those good workes which shee doeth for feare of ostentation: whiles shee encloseth her selfe for [Page 440] the loue of God, that sh [...]e may not be seene of men: whiles shee contemne [...]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 frui [...]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 recepta [...]le of her remembrance, a holy mind ceaseth not to produce in her selfe l [...]uing water [...], 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 clo [...]ster, and [...]hall perfectly adhere to the precepts of [Page 441] your holy Rule and order: you shall after this life reioyce for euer with the same our Lor [...] Iesu [...] 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 i [...] nothing weaker then h [...]m, that is vanquished by his owne flesh. The fierie darts of the diuel are to be extingu [...]shed by the cold of Matins, and by the austeritie of fastings. Our [Page 442] 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, whē 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 aga [...]nst his will, doeth them good, sithence that by his temptations, he teacheth them to take heed.

Oftentimes those temp [...]ations, which the diuel doth stirre vp to destroy men, God vseth as a meanes to aduance them in the way of per [...]ection. The seruan [...]s of God were neuer able to sustaine the diuells temptations, if the pittie of God did not temper or re [...]taine their fiercenes. Although t [...]e diuell do at all times desire to tempt Gods seruants, yet he [Page 443] 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 temp [...] 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 [...]Chapt. 16.) that the euil spirit of our Lord vexed Saul. For that he vexed him iu [...]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 [Page 444] 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 i [...] he able in any o [...]her place to kindle the fuell of concupiscence, but where he fir [...]t seeth g [...]eiuous delectations of vncleane t [...]oughts. But if we expell such vncleane imaginations out of our mind, the diu [...]l forth with departeth ashamed, and the weapons of his temptations are weakned and abated. The diuel oftimes vnder the shew of good, endeauou [...]e [...]h to deceiue the seruan [...]s of God, to wit, when he counterfeiteth himselfe to be an Angell of light: but the descretion of holy me [...] ought to be so great, tha [...] they may be able to discerne betweene good and bad, least the diuel deceiue them by his su [...]iltie and fraud. For this is the demaund of [Page 445] Iosue saying. * Art thou ou [...]s, or our aduersaries. (Ios 5.) For this ca [...]se likewise it was said to [...]he Prophet Ieremie: * If thou wilt s [...]parate the pretious thing from the vile, thou shall be as my mou [...]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.

Su [...]h a [...] are incre [...]ulou [...], feare the diuel as if he were a lion▪ bu [...] they that are strong in faith, desp [...]se the diuel a a worme: and when they see him, they contemne him. The diuel is like a slipperie snake or serpēt to whose head (that is, to whose first sugge [...]tion) if we resist not, he slippe h wholy before he is felt, into the verie bowell [...] or en [...]rals of our heart. The diue [...]ls temp [...]ations are at first easily ouercome: but if they be not carefully auoided, but do passe into custome, they at length preuaile verie [Page 446] strongly, so that they are either neuer sub [...]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 [...]o fall into sinne. Wherevpon B. Isidorus saith: The diuel tempteth a mā 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: L [...]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 [Page 447] 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 iu [...], yet let him neuer trust to h [...]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 Northwind, and come South wind, blow [Page 448] through my garden, and let the aromatical spic [...]s th [...]eof flow. (Cant. 4.) By the Northwin [...], which in winter causeth frost, an [...] mak [...]th men to become slo [...] and dull, what o her thing is vnder [...]ood but the diuel? who wh [...]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 e holy Ghost, which tou hing the m [...]ndes of the elect, doth free them from all dulnes and cold, and do [...]h [...]ause them to become f [...]uent in the loue of God. Let the No [...]h winde therefore arise, that i [...], le [...] the diu [...]l depart f om [...]he Chu [...]ch, or from euerie fait full sou e, least he tempt more then is expedient; and let the South wind come, and blow through the garden of the bridegroome, and let the aromatical spices thereof flow: let [Page 449] the holy Ghost, I meane, come, and infuse the fire of charitie into mens minds and free them from temptation, and the frost of negligence. Which whiles he doth doe, the aromatical spices flow: because the holy Ghost comming, the heart which before was as it were nū med with cold, doth stirre vp it selfe to produce vertues, and as a garden bringeth forth flowers, and after flowers f [...]uits that are fragrant and refreshing, by which it feedeth ād refresheth it selfe and others, by examples of pietie and deuotion.

A question. Most deare brother, I pray you tell me, what (thinke you is the best remedie against the temptations of my ghostly enemie?

The answere. My beloued sister in Christ, I know not a more soueraigne medicine against the temptations of the diuel or of sinne, then that, the more his [Page 450] temptations gro [...] greater, the more time you bestow in prayer. If therefore the wicked and vncleane cogitations of this world trouble your heart, and persuade you to any thing that is vnlawfull or vnmeete; let them by pure prayers and sacred vigills be put to flight. Present your selfe daily in time of prayer with all deuotiō before God almightie, that you may escape the emminent temptation of the diuel with greater facilitie. Know this, venerable sister, that we ought not onely to fight against the diuells temptations, but also against the vices of our o [...]ne flesh. Why? because * the flesh lusteth against the spirit, and the spirit against the flesh. (Gal. 5.) And therefore we ought to pray with constancie and perseuerance, vntill by Gods grace we be able to vanquish the suggestions of our carnal desires, and the temptations of [Page 451] our ghostly enemies.

Frequent prayer doth extinguish our vnlawfull desires to euill: frequent prayer doth subdue the darts of the diuel. Prayer is the first fortresse against the assaults of temptations.

Wherefore most deare sister, as I haue told you alreadie, by pure prayers and sacred vigills, you may easily s [...]b [...]ue the temptations of your ghostly aduersarie. But if as yet you feele the vexations of the flesh; if you are troubled with fleshly motions, if the remembrance of dishonest pleasures doth prouoke your mind to any vnciuil thing: if your flesh impugne you, if lasciu [...]ousnes tempt you, if lust allure you to sinne: lay before you the remembrance of death: set before you the future iudgement: call to mind the future torments: p [...]ace before you those perpetual punishments: set before your eies those infernal flames that are eternal: [Page 452] call to remembrance the most horrible paines of hell. Let the memorie of the heat of hell fire, extingu [...]sh in you the heat of vnlawfull desire. Amen.

Of dreames. CHAPT. LXVIII.

MOst honest sister, listen to what I shall say. Oftentimes the diuell [...] occurring in the night season, do by visions trouble the minds of men. Oftentimes likewise assaulting them openly, they wh [...]p and lash them wel [...] fauouredly. Dreames are caused by diuerse meanes. Some [...]reames happen through repletion and ouer much fulnes: others through exinanition or to much emptines, which are things well knowne by [Page 453] experience: some dreames likewise arise from our owne cogitations. For oftentimes those things, which we thinke vpon in the day time, we dreame of in the night season. Many dreames are caused through the illusion of vncleane spirits, Salomon testifying the same, who saith: * Dreames haue made many to erre, and they that hoped in them, haue failed. (Eccli. 34.)

Howbeit some visions come to passe by a iust meanes, that is, by the mysterie of diuine reuelation, as in the old Testament we read of Ioseph the sonne of Iacob, who by a dreame was declared to be preferred before his brethren: (Gen. 37.) or a [...] w [...] rea [...] in the Gospel of Ioseph the spouse of the blessed Virgin Marie, who by a dreame was a [...]mon [...]shed to flee with the child into Aegypt. (Mat. 2.) Sometimes likewise there happen permixt visions, that is, cogitations [Page 454] together with illusions: as also cogitations together with re [...]el [...]tions: according a [...] Daniel in his wordes to Nabuchodonosor doth testifie, saying: * Thou ô King beganst to [...]hinke in thy bed, what should be heereafter: and he t [...]at reueal [...]th mysterie, shewed thee what thing [...] are to come. (Dan. 2.) H [...]wbeit a [...]hough some dreames are true, yet we ought not easily to giue credit [...]n [...]o them, because they proceede from diue [...]se imagina [...]ions, neither can we perfectly know from whence they come. We ought not therefore to be ouer facil in bele [...]uing dreames: least perchance Satan transforming himselfe into an ang [...]l of light, deceiue such as are ouer credulou [...] to listen to such fancies.

Sometimes the diuells deceiue certaine curious persons that are obseruers of dreames, so craftely, that some dreames [Page 455] come to passe euen as they say: and therefore now and then they tell somethings true, that they may deceiue in many. But albeit dreames fall out as the diuells do fore-tell them, yet we ought not to beleeue them; least they proceed from an illusion, according to the [...]estimonie of the scripture, saying: * If they say vnto you, and it falleth out so indeed, do not beleeue it. (Deut. 13.)

Dreames are like to south saying; and they that obserue them, are friends and followers of such heathenish superstition. No credit therefore ought to be giuen to dreame, although they seeme to be true. He that putteth his hope in dreames and diuination, trusteth not in God: and he is like to him, that followeth the wind, or seeketh to kerch a shadow. Lying diuinations and deceitfull dreames are both vaine. We ought not to giue credit to dreames, least we [Page 456] be deceiued by them. Let our hope be alwayes firme in God, and let vs make no accompt of dreames: for this is a thing verie laudable, and well beseeming vs.

Wherefore most deare sister, I admonish you, that you addict not your mind to dreames or diuinations: but let your whole hope and confidence be setled in almightie God the creator of all things. For if you obserue diuinations or dreames you will be deceiued ere you are awares. During your whole life contemne diuinations and dreames, and place your whole hope in the prouidence of God, and all things will happen prosperously vnto you, both in this, and the next world.

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Of the shortnes of our liues. CHAPT. LXIX.

MOst deare sister, listē to the wordes of Salomon: * Whatsoeuer thy hand is able to doe, worke it instantly; for neither worke, nor reason, nor wisdome, nor knowledge shall be in hell, whether thou dost hasten. (Eccli. 9. In this present life onely, it is lawfull to doe good. For in the life to come we expect no wo [...]king, but a reward for the good wo [...]kes, which we haue done. This life is short and fraile. Wherevpon S. Isido [...]us saith: He that considereth the length of this present [Page 458] life, not acco [...]ing to the space, but according to the en [...] thereo [...], doth profitably ponder by th [...]s meanes, how short an [...] [...]serable it [...]s.

Wherefore my beloued sister in Chri [...], i [...] you se [...]ke true life, t [...]n [...] towa [...]s t [...]a [...] lif [...] which is true, [...]or which you are a Christ [...]an, that is, towards life eu [...]rla [...]ing. That li [...]e is vital, th s mo [...]tal. And [...]e [...]fore you ought to die to the world in f [...]sh, [...]ea [...] you die in soule to C [...]i [...]. T [...]n eu [...]e one is though [...] to [...]u, when [...]y [...] g a [...]o [...]ng, to [...] world, i [...] [...]ue [...]h on [...]ly in Go [...], in whome [...] ha [...]h prom [...] [...] to l [...]ue. The delay of this [...] to a iust man seeme [...]ksome a [...] [...]ediou [...], for that he [...]a [...]ne [...]h n [...] to h [...]s desired coun [...]ie so soone as he cou [...] wish. The time of our departure ou [...] of this life i [...] vncertaine and vnknowne to man [...] an [...] of [...]ntimes when a man thinketh le [...]st of [Page 459] death, he dieth on a so [...]aine. Wherefore let euerie one hast [...]n to amend whatsoeuer he hat done amisse, least he die in [...]is iniquities, ād so his [...]ire and lewdnes en [...] a once.

Those, whome the diuel prouoketh to v [...]ce while th [...]y are liuing, he endeauoureth to draw whē [...]ey [...]y to torments on a [...]o [...]ai [...]. Although a man in th s [...]e be u [...]t an [...] per [...]ect, yet at the how [...]r o [...] his [...]partu [...]e he feareth, least he be wor [...]hy of p [...]n shment. A quiet call [...]ng doth commend the end or iu [...]t men; that by thi we may vnder and, that the h [...]ly Angell [...] are p [...]s [...]nt to assi them, fo [...] [...]h [...] [...]hey depart th s life without any g ieuous vexation or t [...]oubl of min [...].

C [...] I [...]us the sonne of God receiu [...] h h s [...] [...] departing out o [...] this life wi g [...]a [...] honour in eternal beatitude. W [...]r [...]vpon [...]he [...]pouse saith in t [...]e [Page 460] 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 gardēs, 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 [...]orne out by threads, and the life [...] man is by each day wasted and deyed.

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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 diuell [...] 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 wo [...]k [...]s [Page 462] 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. T [...]e wicked man after death is led to be tormented in hell fire: but the [...]ust man after labour doth rest secure. Like as b [...]at [...]u [...] af [...]er death doth make the elect to become ioyfull and gla [...]: so w [...] ought to beleeue that an vnqu [...]n [...]heable fire doth tormen [...] the wicked.

My beloued sister in C rist, I haue tol [...] you th s for this c [...]u [...], [...]at you may know that it is [...] we continually [...]esp [...] [...] & haue the day of ou [...] [...] mb [...]a [...]. [...] are [...] S. I [...]mes the [...]p [...]le sai [...]. * What [...]s [...], bu [...] [...] vapour, [...]pp [...]a [...]g for [...] little [...]. 4. S [...]lo [...]on [...] saith. * Boa [...] [...]ot for tomorrow, b [...]ng [...]gnorant [Page 463] what the day to come may bring forth. (Prou. 27.) Wherefore venerable sister you ought to liue warily, and to consider the en [...] of your life daily: that you may be able to despise the allu [...]emē [...] of his world, and attaine to eternal beatitu [...]e. * In all you workes remember your la [...]r end, and you will no [...] sinne o [...] [...] Eccli. 7.) for if you alwayes consider them, you w [...]ll not offen [...] at all, o [...] ver [...]e [...]e [...]dome.

For t [...]is cause (dea [...]e sister) I admonish y [...]u, that you [...]ke no [...]elight in the things of th s world, which are vaine an [...] transitorie: for that without all doubt y [...]u are to the. Place not your hope in [...]h ngs tempo al, be [...]u [...]e [...]o auo [...] dea [...]h s a th ng impossible. Why doth the in se [...]a [...] le n [...]sh [...]o [...]ce in earthly th [...]ngs, wh ch is p [...]pare [...] to be meate for worm [...]s. Most [...], [Page 464] I haue said this for this reason, that you neuer forget the state of your condition. Remember that you are du [...], 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 [...]imselfe: * As rottennes I am to be consumed, and a [...] 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 considera [...]ion thereof keepe you from doing amisse. Amen.

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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 [Page 466] 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 mo [...]t deare sister, it is better to die well, thē [...]o liue ill; it is better not to be, then to be in miserie.

A question. Deare bro [...]her, I entreat you to tell me, whether, we ought to bewayle such as are dead, or lament for our frien [...]s that are departed?

The answere. Louing sister, To this, which you ask: S. Isidorus shall giue you an answere. Although p [...]etie or compassion (saith he [...] doth bid vs to weepe for the faithfull that are dead and gone; yet faith do h forbid vs to lament for them. We ought not therefore to weepe for the faithfull tha [...] are departed, but rather to g [...]ue thankes to God, for that he hath vouchsafed to free them from [Page 467] the miserie of this world: a [...]d [...]ath made them to passe (as we p [...]ously beleeue) to a place of repose, light and peace. We ought not to lament for such a [...] die in Chri [...], whome we doubt not to passe to perpetualie.

Honest virgin, heare what I say: Those men are to be lamented when they die, whome the diuells snatch away with shame and ignominie; not those whome the Angells receiue with honour and glorie. Or those are to be lamented, whome the diuells draw to the paines of hell: not those, whome the Angells carrie to the ioyes celestial. Or those are to be lamented, who after death are buried in hell by the diuells: not those that are placed in heauen by the Angells. T [...]ose are to be lamented that die ill: not those that end well. Those are to be lamented, that are preuented by a bad death: not those that [Page 468] are honoured by a good death.

Virgin of Christ, heare what I say: When I weepe for those that die well, I hurt my selfe, and doe them no good at all: when I weepe for those that are dead, it hurteth me, and doeth them no good. Let those therefore weepe and take on for their friends ād kinds-folke that are dead and gone, that denie the resurrection, or thinke that after death there is no rising againe. We therefore most deare sister, who beleeue that our friends desceased do raigne with Christ in heauen, ought not to weepe, but to pray for them. We ought not to weepe for our dead friends according to the manner of worldlings, but rather to make intercession to our Lord for them by our prayers, that he will vouchsafe to release them from their paines.

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Of iudgement. CHAPT. LXX.

THere is a two-fold iudgement: the one by which men are iudged in this life: the other, by which they shall be iudged in the life to come. For this cause some are iudged heere by pouertie, sicknesses, and sond [...]ie tribulations of this world, to the end they may not be iudged in the next world. Therefore to some, temporal paine is as a purgation to purge them from their sinnes: but the damnation of some is begunne heere, and their perfect perdition is prepared there. Some are iudged in this world by tribulation: others by the inquisition of the strict iudge shall be iudged by fire in [Page 470] the world to come, neither shall the iustice of iust men be assured of pardon. Heerevpon Iob speaking of God, saith: * Both the innocent and the impious he consumeth. (Iob. 9.) For the innocent is consumed by God, when his verie innocencie being clearely examined, and compared to the innocencie of God, becommeth nothing in cōparison thereof. The impious also is consumed by God, when by the subtilitie of the diuine examination, his impietie is sought for and sifted, and iustly condemned.

Christ at the day of iudgement (according to the diuersitie of merits) will appeare to the elect sweet and affable: but to the reprobate he will appeare terrible. At the day of iudgement euerie one shall find the iudge, according as he findeth his owne conscience in so much that Christ remaining in his calmnes, he shall appeare terrible onely to those, [Page 471] whome their bad conscience doth accuse.

Most deare sister, heare what blessed Isidorus saith: No man is without sinne, neither can any one be secure of Gods iudgement, sithence we must render an accompt euen of our idle wordes. Woe be to vs miserable sinners! woe be to vs wretched caitiffs. What answere shall we make at that day, who not onely by idle wordes, but also by euil workes do offend daily, and do neuer cease from committing iniquitie? If in the iudgement of almightie God the iust man shall not be secure: how shall we sinners appeare? If at the examination of the seuere iudge, the iustice of the iust man shall not be assured: what shall we doe at that day, that do daily offend? If at the day of iudgement the iust man shall scarcely be saued, where shall we appeare at that day, that haue so oftē offēded?

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No man at that day shall be withou [...] dread, when the heauens and the earth shall be moued, and all the element through exceeding heate shall be dissolued, of which day it is also said * That day a day of wrath, a day of tribulation and distresse, a day of calamitie and miserie, a day of darknes and mist, a day of clowde and whirlewind: a day of th [...] trumpet and sound, in which the stou [...] and strong shall be troubled and affliccted. (Sophon. 1.)

O deare brother, what shall we say at that day, when that austere Iudge shall come to iudgement? For you by making mention of his comming, haue made me to weepe. You by bringing that dreadfull day of iudgement into my remembrance, haue forced me to breake forth into teares.

My beloued sister in Christ, you haue done well and like a good religious [Page 473] woman: if with feare you haue wept by thinking of the strict Iudges comming: because we ought now before the day of doome, to preuent his face in confession, (Psal. 95.) and to appeare before him with teares and lamentation. * For now is the acceptable time, now is the day of Sa [...]uation. (2. Cor. 6.) Wherevpon it is said in the holy scripture: * Seeke ye our Lord, whiles he may be found: inuocate him, whiles he is neere. (Isai. 55.) He shall be seene in the next life, but it shall be a farre off.

Wherefore most deare sister, it is ne [...]essarie, that we seeke our Lord with our whole heart, and with our whole mind in this present life, if we desire to find him in the next. If we deuoutly seeke him during this present life, and cease from doing ill: we shall obtaine mercie of him at the day of iudgement, [Page 474] because he is benigne and mercifull. For it is written of him. * Our Lord is sweet to all: and his commiserations are ouer all his workes. (Psal. 144.) Let vs therefore most louing sister, beseech that terrible and most iust iudge with deuotion and teare, that at the day of iudgement he will not render vnto vs according to our iniquities, but according to his mercies: and that he will not permit vs with the wicked to heare that terrible sentence * Get you away from me you accursed into fire euerlasting: (Mat. 25.) But that he will make vs with the elect to heare. * Come ye blessed of my Father, possesse you the kingdome prepared for you from the foundation of the world. (ibidem.)

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Of exhortation. CHAPT. LXXII.

MOst deare sister, now by the grace of God I direct the ship of my speech towardes the hauen: but yet notwithstanding I cannot but turne towards you in a word or two before the conclusion. You haue entreated me to write you some instructions or admonitions to animate you to vertue. And I although not aswell as I ought, yet by the grace of God, aswell as I could, haue collected certaine sentences out of the writings of the holy Fathers, which I heere present vnto you in this present treatise.

Behold therofore my beloued sister in [Page 472] [...] [Page 473] [...] [Page 474] [...] [Page 475] [...] [Page 476] Christ, you haue heere instructions how to liue well. You haue both counsel to liue well, and also a Rule. N [...] ignorance can now excuse you from sinne [...] you cannot now be ignoran [...] of the way of well doing. If heereafter you doe amisse, you cannot pleade ignorance. Why? Because you haue now an ordinance giuen you, which you ought to follow: the way to liue well is now shewed you You are now informed how you ought to conuerse in religion, and how you are to comport your selfe in the same. You haue now a religious rule; you now know what it is to liue well. See therfore that you offend no more. See that from hence foreward you shew your selfe feruent in doing good.

By liuing amisse you contemne those good things which you read. If by liuing amisse you contemne those good things which you read, you will be verie culpable [Page 477] in the sigh [...] of God. Why, what is [...]he reason? * Because it is better not to know the way of saluation, then after the knowledge thereof, to turne back from the same. (2. Pet. 2.) Retaine therefore this guift which you haue receiued, in mind and worke. Accomplish in action, what you haue learned by instruction. Vene [...]able sister, I charge you againe and againe, that you ob [...]e [...]ue the exhortations contained in this booke, as carefully as you can.

Of obsecration. CHAPT. LXXIII.

I Beseech you most deare sister in Christ, that you will be pleased to listen willingly to those things, which [Page 478] I much desire to say vnto you: and for that I loue you dea [...]ely in Christ, for this cause I am not asham [...]d to lay open vnto you my conscience. Neuerthelesse I am affraid, least by man fest ng vnto you my sinnes, I offend and defile your chast eares. Howbeit I entreat you most deare sister, that you will pardon me an worthy sinner. I wretched man and most wicked sinner, haue defiled my life almost from my verie youth. I haue alwayes ioyned new sinnes to my old: I haue from t [...]me to time added sinne to sinne: I haue neuer ceased from sinning. The good which I ought to haue done, I haue omitted: and the euill which I ought not to haue done, I haue committed.

I wretched man am not worthy to behold the height of heauen through the multitude of mine iniquitie: because I haue prouoked the anger of almightie [Page 479] God against me, and haue thought, spoken, and done, innumerable euill before him from my verie infancie, vntill this present day. I vnhappie man haue sinned in my infancie, I haue sinned being a boy, being a stripling, being a man of ripe yeares, and lastly (which is worst of all and most dangerous) I haue sinned in my old age. I haue fallen wretched man into the mire of mischiefe. I haue fallen being guiltie into the pit of sinne. I haue fallen being faultie into the gulfe of iniquitie. I vnhappie man haue fallē into the depth of wickednes. I wretched man haue descended into the filth of vice. I wretched man, I (alas) vnfortunate man, haue fallen, and of my selfe am vnable to rise againe.

I therefore entreate you most louing sister, to lift me vp with the hand of your prayer. Stretch forth the hand of your prayer vnto me, and pluck me out of the [Page 480] depth of iniquitie. Lend me the hand of you holy intercession, and deliuer me out of the pit of sinne. Most deare sister, I assure my selfe, that if you accomplish the couenant, wh [...]h you haue made with Christ▪ you shall both purchase a crowne of glorie for your selfe in eternal happines, and obtaine pardon for me in this l [...]fe, of all mine offenses. If you deuoutly performe those things which you haue promised to Christ; you shall both ob aine pardon for me an vnworthy sinner, and you with the holy Virgins shall reioyce in the heauenly bedchamber.

Honest virgin, I am assured, nei [...]her do I doubt of what I say: that your vi [...]ginal prayers will be able to pu [...]chase pardon for me, albeit vnworthy. If you perseuere in the seruice of God like as you haue promised, you will both obtaine pardon for the offences, which I haue [Page 481] committed, and be exalted among the quires of virgins world without end. Honest virgin, I entreat you to li en to what I say with an attentiue mind. You are my most deuout sister in Christ, by whose intercession I hope to be cleansed from the filth of my sinnes.

If you honourable Virgin, be a Virgin acceptable to God, and if you rest with your bridegroome Christ Iesus in his chast bed, you shall obtaine of him for my saluation whatsoeuer you shall demaund. If you deare sister, shall embrace Christ with in the chast armes of your soule, you doubtles will be able to abtaine forgiuenes for mine offenses, be they neuer so foule. If you adhere to the embracemēts of Christ with the most ardent odour of virginitie, you will easily obtaine pardon for me, though otherwise vnworthy.

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If you loue Christ Iesus your celestial bridegroome aboue all things, and repose in his loue as in the truest sweetnes you may easily procure absolution of my sinnes. Iesus Christ will not contristat you by denying your petition, but will grant whatsoeuer you shall aske of him, who hath coupled you vnto himselfe by the sweet linke of affection: his loue towards you i [...] greater then can be expressed, for that he hath redeemed you with his owne blood. Your loue therefore towards Christ your bridegroome, will be a meanes to purchase pardon for my sinnes. I trust to obtaine forgiuenes, if you most deare sister (whome I loue much) shall enter with Christ into the heauenly bride-chamber to the marriage. You venerable sister will be a cō fort to me at the dread full day of iudgement when I shall stand trembling before [Page 483] the tribunal seate of God, where I must render an accompt of all the sinnes and negligences which I haue committed. Because the merit of your sacred virginitie, will diminish the paine of mine iniquitie. Amen.

FINIS

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Author: Bernard, of Clairvaux, Saint, 1090 or 91-1153.1633

The Preface of the Author to the Treatise following.

Of faith. CHAPTER I.

Of hope. CHAP. II.

Of the grace of God. CHAP. III.

Of the feare of God. CHAP. IV.

Of Charitie. CHAPT V.

Of the beginnings of such as are con­uerted. CHAPTER IV.

Of Conuersion CHAP. VII.

Of the contempt of the vvorld. CHAPT VIII.

Of the habit, or attire. CHAP. IX.

Of compunction of hear CHAP. X.

CHAP. XI. Of sadnes or heauines of heart.

Of the loue of God. CHAPT. XII.

Of the loue of our neighbour. CHAPT. XIII.

Of compassion. CHAPT. XIV.

Of mercie. Capt. XV.

Of the examples of the Sainctes. CHAPT. XVI.

Of contention. CHAPT. XVII.

Of Discipline. CHAPT. XVIII.

Of obedience. CHAPT. XIX.

Of perseuerance. CHAPT. XX.

CHAPT. XXI. Of virginitie.

Of chastitie. CHAPT. XXII.

Of fornication. CHAPT. XXIII.

Of abstinence. CHAPT. XXIV.

Of drunkennes. CHAPT. XXV.

Of Sinne. CHAPT. XXVI.

Of the confession of sinnes, and pe­nance. CHAPT. XXVII.

Of communicating or communion. CHAPT. XXVIII

Of our thoughts or cogitations. CHAPT. XXIX.

Of silence CHAPT. XXX:

Of lying. CHAPT. XXXI.

Of periurie. CHAPT. XXXII.

Of detraction. CHAP. XXXIII.

Of Enuie. CHAPT. XXXIV.

Of anger. CHAPT. XXXV

Of hatred. CHAPT. XXXVI.

Of pride. CHAPT. XXXVII.

Of boasting. CHAP XXXVIII.

Of humilitie. CHAPT. XXXIX.

Of patience. CHAPT. XL.

Of concord. CHAPT. XLI.

Of sufferance or forbea­rance. CHAPT. XLII.

Of sicknes. CHAPT. XLIII.

Of auarice. CHAP. XLIV.

Of inordinate affection or desire. CHAPT. XLV.

Of pouertie. CHAP. XLVI.

Of murmuring. CHAPT. XLVII.

Of proprietie. CHAPT. XLVIII.

Of Prayer. CHAPT. XLIX.

Of reading. CHAPT. L.

Of working. CHAPT. LI.

Of the psalmes and hymnes. CHAPT. LII.

Of the actiue and contem­platiue life. CHAPT. LIII.

Of curiositie. CHAPT. LIIII.

Of Ʋ Ʋatchfulnes. CHAPT LV.

Of vvisdome or dis­cretion. CHAPT. LVI.

That a Virgin ought to a­uoid the companie of lay vvoemen. CHAPT. LVII.

That a Virgin ought not to loue the companie of men. CHAPT. LVIII.

That a virgin ought to shunne the company of young men. CHAPT. LIX.

That a virgin ought not to conuerse vvith bad men. CHAPT. LX.

That a virgin ought not to receiue letters or tokens in secret. CHAPT LXI.

That a virgin ought de­uoutly to performe vvhat shee hath promised to God. CHAPT. LXII.

That a Ʋirgin ought al­vvayes to consider the reason, vhy shee came to religion. CHAPT. LXIII.

That a Ʋirgin ought not to seeke to please men by the beautie of her coun­tenance. CHAPT. LXIIII.

That a Ʋirgin out not to laugh immo­deratly. CHAPT. LXV.

That a virgin ought not to desire to gad abroad, and see cities. CHAPT. LXVI.

Of temptation. CHAPT LXVII.

Of dreames. CHAPT. LXVIII.

Of the shortnes of our liues. CHAPT. LXIX.

Of death. CHAPT. LXIX.

Of iudgement. CHAPT. LXX.

Of exhortation. CHAPT. LXXII.

Of obsecration. CHAPT. LXXIII.

Of the beginnings of such as are conuerted. CHAPTER IV.

Of the confession of sinnes, and penance. CHAPT. XXVII.

Of sufferance or forbearance. CHAPT. XLII.

Of the actiue and contemplatiue life. CHAPT. LIII.

Of vvisdome or discretion. CHAPT. LVI.

That a Virgin ought to auoid the companie of lay vvoemen. CHAPT. LVII.

That a virgin ought deuoutly to performe vvhat shee hath promised to God. CHAPT. LXII.

That a Ʋirgin ought alvvayes to consider the reason, vhy shee came to religion. CHAPT. LXIII.

That a Ʋirgin ought not to seeke to please men by the beautie of her countenance. CHAPT. LXIIII.

That a Ʋirgin out not to laugh immoderatly. CHAPT. LXV.