A RULE OF GOOD LIFE: Written by the mellifluous Doctor S. BERNARD (Monk and Abbot of the holy Order of S. BENET) especially for Virgins, and other Religious women; and may profitably be read likewise by all others, that aspire to Christian perfection.  
Faithfully translated into English by the R. Father Antony Batt, Monk of the holy Order aforesaid, of the Congregation of England.  
Printed at Douai, by LAURENCE KELLAM. 1633.   

To the Venerable, Religious, and devout sister, DAME FRANCIS GAWEN, Of the holy Order of S. BENET, and first Abbess of the cloister of our Lady of comfort in Cambray.  
THE rule of our blessed Saviour (right religious and devout spouse of Christ jesus) ordaineth that we give not that which is holy to dogs, nor cast pearls before swine. Ma. 7. I persuade myself, that I observe this rule of our Lord, by dedicating this holy Treatise, this heavenly pearl, this perfect Institution of a virginal life, to one that is totally dedicated to Christ, as desiring to be not unworthy of the name of his done, his love, his spouse. To such a soul ought such pearls to be addressed. As for dogged hearts, that tear in pieces those that endeavour to feed them with celestial documents: or swinish souls, who delight only in the draught and dirt of vanity and vice: I know full well, that such lecture as this is, will be unsavoury and unwelcome unto them; and therefore my thoughts never directed it that way. To you therefore (religious and devout Dame) do I address it, who by your own practice, both in your own self, and in the direction of other souls, can best judge of it, and most contently savour it. Vouchsafe to receive it as a remembrance of an old servant and well-willer of your family, particularly obliged to your worthy brother; and by spiritual generation become now  
Your unworthy, but most loving brother, in Christ jesus. Bro: ANTONY BATT.   

AN EPIGRAM IN Praise of the work.  
SAcred religion, virtue, sanctity.  
Obedience, goodness, mercy, chastity,  
Wisdom, compassion, charity, pure love,  
Thoughts most divine (which, flowing from above,  
Enlighten the sad soul) eternal rest,  
These to the life, you may find here expressed.  
Each chapter tenders to the willing eye  
Rules, how to live, and living how to die.  
'tis not enough to know, but there must be.  
A real practice, fair concordancy.  
Which to attain, these precepts so divine,  
The time, the means and manner do define.  
So rich a work deserves a just regard,  
Where small employments find a great reward.  
Read then, peruse, observe and vieu it well.  
Enlightened grace disperseth clouds of hell.   

AN OTHER TO THE same effect.  
IF you reflect on goodness, and would be  
A blessed member of eternity:  
You first must seek the way, and truly learn  
The means: whereby you rightly may discern  
Both good and ill: which known, 'tis then most fit,  
You choose the better part, and practise it.  
To give this work perfection, vie● this card,  
Which shows the way, the means, and the reward.  
The heart of man at large may plainly here,  
Behold the justice of his hope and fear.  
The Characters, deciphering good and bad,  
Invite the one, the other do disuade.  
In such a modest, grave, and winning way,  
You cannot err: but in that glorious day.  
Receive the crown, which is prepared for those,  
With Marie who the better part have chose.   

AN EPIGRAM IN praise of Virginity.  
Chaste, pure, unspotted, virgin beauty flies,  
With sacred wings to the celestial skies:  
She conquers nature, master's flesh and blood,  
A work of worth; which rightly understood,  
Outvies the very Angels; since that they  
Have no corporeal motives: which do sway,  
And lead desire: They without flesh survive,  
Which she triumphant doth from flesh derive.  
Her proper honour, and the glory win,  
To have been chaste, in spite of time and sin.  
Nature, youth, beauty, heat of blood, desire,  
Fall all to short; if treason thy conspire,  
She like a marble rock doth firmly stand,  
And makes her conquest famous, hand to hand.  
Victorious virtue doth more purely shine,  
When earthly bodies equal those divine.   

THE TRANSLATOR TO the Virgin Reader.  
YOu Virgin votresses, whose chaster vows  
No fond desire, or unclean thought allows;  
You that are seated on the glorious hill,  
Whiles wedlock doth the lower valley fill:  
To you S. Bernard doth this work bequeath,  
To make you fix on heaven and not beneath.  
Let married wives the earth replenish: You,  
Must make heaven fuller: 'tis a tribute due  
To that great King you serve: Your actions be.  
Fit Sacrifices for eternity.  
The partie-colourd lambs may well deserve,  
The Virgin Queen the milk white Virgins serve.  
Gardiner then your lamps, prepare yourselves to meet  
With oil, with incense, and with odours sweet,  
The lovely bridegroom: See the Lamb attends.  
To bid you welcome, his devoted friends.  
here is a precious Magasine; then take,  
'tis his disire, that wrote it for your sake.  
Bro: ANTONY BATT.   

LICENTIA ET APPROBATIO PRAESIDIS.  
NOs Frater Sigebertus Bagshaw Congregationis Anglicanae Ordinis Sancti Benedicti Presbyter & Monachus eiusdemque Congregationis Praeses generalis, per praesentes facultatem concedimus typis mandandi d●uosum tractatum melliflui Doctoris Sancti Patris nostri Bernardi, de modo bene viveudi, à Reverendo Patre Antonio Batt Secretario nostro in idioma Anglicum traductum. In cuius rei fidem his subscripsimus, sigillumque nostrum apposuimus die 6. junij anno Domini. 1633.  
F. SIGIBERTUS BAGSHAW Praeses Generalis qui supra. Locus * sigilli.   

APPROBATIO ORDINARII.  
LIbrum hunc de Modo bene vivendi, qui inter devota 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 ulla circa fidem, aliamque materiam controversiâ 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. junij 1633.  
MATHIAS NAVEUS S. Theologiae Doctor, Canonicus Tornacensis, ad S. Petrum Parochus, & librorum Censor.   

A TABLE OF THE CHAPTERS OF THE TREATISE ENSVING.  

OF faith. Fol. 5.  
Of hope. 8.  
Of the grace of God. 10.  
Of the fear of God. 19  
Of charity. 31.  
Of the beginnings of such as are converted. 40.  
Of conversion. 48  
Of the contempt of the world. 57  
Of the habit or attire. 64.  
Of compunction of heart. 72  
Of sadness or heaviness of heart. 83  
Of the love of God. 90  
Of the love of our neighbour. 9●  
Of compassion. 106.  
Of mercy. 110  
Of the examples of the Saints. 112  
Of contention. 122  
Of discipline. 131  
Of obedience. 140  
Of perseverance. 150  
Of virginity. 162  
Of chastity. 166  
Of fornication. 173  
Of abstinence. 184.  
Of drunkenness. 192.  
Of sin. 198.  
Of the confession of our sins, and of p●● rce. 204.  
Of communicating or communion. 221.  
Of our thoughts or cogitations. 230.  
Of silence. 235.  
Of lying. 239.  
Of perjury. 241.  
Of detraction. 244.  
Of envy. 247.  
Of anger. 249.  
Of hatred. 251.  
Of pride. 254.  
Of boasting. 257.  
Of humility. 262.  
Of patience. 266.  
Of concord. 269.  
Of sufferance or forbearance 275.  
Of sickness. 280.  
Of avarice. 289.  
Of inordinate affection desire. 291.  
Of poverty. 294.  
Of murmuring. 301.  
Of propriety. 309.  
Of prayer. 315.  
Of reading. 320.  
Of working. 323.  
Of the psalms and hymns. 328.  
Of the active and contemplative life. 340  
Of curiosity. 355.  
Of watchfulness. 359.  
Of wisdom or discretion. 371.  
That a virgin ought to avoid the company of lay women. 379.  
That a virgin ought not to love the company of men. 386.  
That a virgin ought to shun the company of young men. 392.  
That a virgin ought not to converse with bad men. 395.  
That a virgin ought not to receive tokens or letters in secret. 399.  
That a Virgin ought devoutly to perform, what she hath promised to God. 410.  
That a virgin ought always to consider the reason why she came to religion. 415.  
That a virgin ought not to seek to please men by the beauty of her contenance. 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 dreams. 452.  
Of the shortness of our lives. 456.  
Of death. 464.  
Of judgement. 469.  
Of exhortation. 475.  
Of obsecration. 477.   
The end of the Table.   

A RULE OF GOOD LIFE: Written by the mellifluous Doctor S. Bernard (Monk and Abbot of the holy Order of S. Bennet) especially for Virgins and other Religious women, and may profitabe read likewise by all others that aspire to Christian perfection.  

The Preface of the Author to the Treatise following.  
MOST dear sister in Christ you have entreated me a long time, that I would write some thing for you, which might animate you in the way of perfection. But for that (according to the old proverb) it is pride to undertake to teach any one that is better than ourselves, I have thought myself unworthy to take so great a matter in hand, and therefore I have long deferred, to do that which you have demanded. But because you have again and again entreated me; I have on the other side called to mind the sentence of our Lord, saying: * Wosoever will force thee one mile, go with him other twain: and to every one that asketh thee give. (L V C. 6.) Being thus on every side anxious, at length, compelled by your charity, and assisted by your prayers, I have gathered together certain crumbs from under the table of the Fathers, and albeit not so well as I ought, yet as well as I have been able, which in this book I represent unto you.  
Now therefore (most dear sister) accept this little Treatise, and place it, as a mirror before your eyes, and be always looking upon it, as upon à looking glass. For God's precepts are as it were looking glasses, in which our souls ought to be always looking, to mark the spots of their impurity whatsoever they be, because no man is altogether clean from the filth of iniquity: by them likewise they do amend the faults of their cogitations, and adorn their bright countenance, as it were by beholding their own image: because whiles they apply themselves to our Lords precepts with their whole attention, they doubtless know by them, what is pleasing or displeasing in themselves, to their celestial bridegroom.  
Wherefore I admonish you (venerable sister) to read this book with a willing mind, yea to read it over again and again, and thereby you shall know how to love God & your neighbour, how to despise all earthly and transitory things how to covet those that are heavenly and celestial, how to endure patiently for the love of Christ all worldly prosperity, and to despise adversity: how to render or give thankes to God when you are sick, and how to behave yourself humbly in time of health, how finally you are to comport yourself, that in prosperity you be not proud, not in adversity dismayed.  
My beloved sister in Christ, let your wisdom peruse this book with due care and diligence, and daily lament my faults and offences. That albeit I am unworthy to obtain forgiveness, yet by your holy prayers I may merit pardon of my sins. Almighty God keep and preserve you (venerable sister) from all evil, and bring you, with all those that serve him in your company, to life eternal. Amen.   

Of faith. CHAPTER I.  
OUR Lord sayeth in the Gospel: * All things are possible to him that believeth (MARC. 9) No man can attain to eternal bliss, but by faith. Howbeit he is blessed, that rightly believeth, and by rightly believing, liveth well, and by living well, observeth the right faith. Whereupon blessed Isidorus sayeth: Without faith no man can please God. Faith is not enforced out of any one by violence, but persuaded by reason and examples For they, from whom it is violently exacted, cannot persevere in it. As for examples sake: a young tree, if the top thereof be violently bowed down, as soon as it is let go, returneth forthwith into his former place again. * Faith without works is dead. (jan 2.) and he flattereth himself of only faith to little purpose, that is not adorned with good works.  
He that carrieth his Cross, must die to the world: for to carry the cross, is to mortify himself. To carry the cross & not to die, is but a point of hypocrisy. * Whosoever shall not, stagger in his heart but believe that watsoever he sayeth shall be done: it shall be done unto him. (LUC. 11.) * He that believeth in the son of God hath life everlasting but he that is incredulous to the Son, shall not see life, but the wrath of God remaineth upon him (IO. 8.) * Even as the body without the spirit is dead, so also faith without works is dead. (jam. 2.)  
Most dear sister, great doubtless is the dignity of faith, howbeit without charity, it is nothing worth. Wherefore venerable sister, preserve in you the right faith, hold the true faith: keep the unspotted faith, let the right faith remain in you let the faith of an uncorrupt confession be in you. Speak nothing rashly of Christ, think or imagine nothing of God that is wicked or lewd, lest you offend his love. Be upright in faith, have a holy conversation in a right faith, and deny not God by your works, on whom you call by your faith. Evil mixed 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 living amiss. Corrupt not the integrity of your faith by your bad manners. Mingle not vice with virtue, adjoin not evil to good. Loving sister God preserve you in health. Amen.   

Of hope. CHAP. II.  
* OUR Lord saith in the Gospel, Have confidence, fear, lie not. (MATH. 14.) * Hope that is seen, is not hope, for that which a man seethe, wherefore doth he hope it? But if we hope for that which we see not, we expect by patience. (ROM. 8.) Whereupon Solomon sayeth. * The expectation of the just is joy, but the hope of the impious shall perish. (PROV. 10.) Therefore most dear sister, do you likewise expect our Lord, and departed from evil, and he will exalt you in the day of his visitation, that is at the day of your death, or at the day of doom.  
They that cease not to commit sin do expect God's mercy in vain: which they might expect well, if they would departed from evil. Whereupon blessed Isidorus saith: We ought to fear, least through the hope which God promiseth us, we persist in doing amiss. Neither must we again despair of God's mercy and compassion, for that he doth strictly restrain us from sin: but (which is better) let us eschew both these dangers, by shunning sin, & by God's pity hoping for pardon. For every just man laboureth between hope and fear: for that one while hope maketh him joyful, an otherwhile the horror of hell maketh him fearful. For he that despaireth of the pardon of his sin, doth more condemn himself by despair, then by the evil he hath done.  
Wherefore beloved sister, let your hope be firm in Christ jesus your bridegroom, because mercy shall compass hose about, that hope in our Lord. (Psal. 10.) * Hope firmly in our Lord, and do good, inhabit the earth, and (in his heavenly kingdom) you shall be fed with his riches. (psalm. 26.) Venerable sister, lay aside injustice, and hope in God's mercy & compassion, cast aside iniquity, and hope for salvation. Amend yourself, and hope in God's mercy. Expel from you wickedness, and hope for forgiveness. Correct your life, and hope for life everlasting: 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 sayeth: * Where sin abounded, grace did more abound: that as sin reigned to death death, so also grace may reign by justice to life everlasting. (Rom. 5.) * For the stipends of sin are death, but the grace of God, life everlisting. (Rom. 6.) * But to every one of us is given grace according to the measure of the donation of Christ (Ephes. 4.) Most dear sister, according as S. Isidorus saith. Man's going forward, is the gift of God. If therefore we go forward by the gift of God, it is requisite, that in respect of our good works we praise not our selves, but God: neither can any one be amended of himself, but of God. Man hath no good thing, that is properly his own, whose way is not his own according as the Prophet doth affirm, who saith: * I know Lord, that man's way is not his own, neither is it in à man to walk, and to direct his steps (JERE. 10.) When he receiveth any gift, let him seek no more than what he receiveth, lest whiles he assayeth to get away the office of an other member, he lose that which he merited before. For he disturbeth the whole order of the body, who being not content with his own office, seeketh to get ●●at which belongeth unto an other.  
In the division of gifts, men receive divers gifts of God. Neither are all gifts granted unto one man, but for humilities sake God hath ordained this order, that one may have that, whereby he may be admired in an other. For the vision of Ezechiel (chap. 3.) concerning the wings of living creatures, striking one against an other, doth signify the virtues of holy men, provoking one an other by mutual affection, and instructing one an other by successive examples.  
Moreover honest virgin, I would not have you ignorant, that without the afore going, accompanying, and assisting grace of God, we can do no good. The grace of God doth prevent us, that we may desire good, is doth accompany us, that we may begin good, it doth cooperate with us, that we may perform good. From God therefore is given us a good will, a beginning, and performance. From God are given us virtues, but vices and sins do arise from ourselves. Charity, modesty and chastity are given us from God: but pride, avarice, and covetousness, are from ourselves. Without God we can do no good, but by God's grace we can do many good things. Without the grace of God we are slow, dull, and tepid to do any thing that is good, but by God's grace we become grateful, and careful and devout in good works. Without God we are ready presently to commit sin, but by the grace of God we are freed from the same. Without God we affect earthly and transitory things more than is fitting, but by the grace of God we despise whatsoever is in this world, and desire heaven. We are excluded our of paradise for the sin of the first man, but by the grace of God we hope to attain thither again. By the sin of the first man we descend into hell, but by the grace of God we hope to ascend into heaven, For if we be potent, rich or wise, we ought to ascribe it wholly to God's grace. Yea I would have you know (most reverend sister) that all good things, which we have in this world, we have by the grace of God. For all evils or miseries happen unto us for our sins: howbeit God by his holy mercy and grace giveth us good things. Crosses and calamities befall us for our sins, but our prosperity proceedeth from God's grace. Adversities befall us for our iniquities, but by God's grace all things necessary are bestowed upon us, and for our vices adversities do befall us.  
Wherefore o spouse of Christ, it is very requisite, that we continually call to mind with all thankfulness of heart, the benefits, which we have received from God. Whereupon the Church in the Canticles speaketh of Christ her bridegroom, saying: * We will rejoice and be glad in thee, mindful of thy breasts above wine: the righteous love thee (Cant. I.) As if-shee should say: Being mindful of thy grace, mercy, and benefits they love thee: that is, they love thee that are right of heart.  
They are right of heart, who attribute nothing to their own merits in respect of their justice or holiness, but ascribe all to the gift of thy grace. Being mindful of thy grace, by which they are saved, they love thee.  
Honest virgin, be always mindful, that whatsoever good is in you, is from the grace of God. Hear S. Paul the Apostle, speaking of himself: * By the grace of God, I am that which I am: (1. Cor. 15.) so you likewise (most dear 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 resolution to serve God in religion, and lastly your solemn vow or Profession to live amongst God's handmaids, all these benefits have happened unto you by means of God grace. For in that you are a Virgin, and prudent and wise, it doth not proceed from yourself, but from God's grace.  
A question. Tell me I pray you, dear brother, what meaneth that which we read in holy Write, that no man is good, just, or holy, saving God only?  
The answer. Dear sister, even as it is written, so it is truly: God only is good, just, and holy; because he is good by himself: but men are good, not by themselves, but by God: and therefore God only is good, because he is good by himself. Howbeit men are good, just, and holy; not by themselves, but by the grace of God almighty. Which thing the bridegroom of the Church Christ jesus doth very well signify in the Canticles, saying: * I am the flower of the field, and the lily of the valley, (Cant. 2.) for that I spread abroad the sweet savour of my virtue throughout whole world. I, saith he, am the flower of the Field & the lily of the valley: that is, I am the holiness, goodness, and justice of those, who with humility trust in me: Because none of them can he holy, good, or just without me, even as I have said in the Gospel: * Because without me you can do nothing. (Io. 15.) I am the Flower of the Field, and lily 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 lily of the valley: because I do give my grace to those men more amply, who trust not in their own goodness, nor in their own merits, but in me. I admonish you therefore, dear sister: to the end you attribute nothing to your own merits, or presune nothing of yourself. Place nothing in your own virtue, trust not in your own forces, put no confidence in your own boldness. Ascribe all things to Gods divine gift and grace. Give God thankes in all your doings. Give God thankes in all your actions. Give God thankes in your whole conversation. Let your confidence be continually in Christ, who hath created you of nothing.   

Of the fear of God. CHAP. IU.  
1. MOst dear sister, hear what I say, consider what I counsel you, listen to what I speak. * Fear God above all things; and observe his commandments (Eccle. 12.) because * the eyes of our Lord are towards them that fear him, (Eccles. 15) * and in them that hope upon his mercy (Psal. 146.) Solomon also saith: * Fear God, and departed from evil (Prou. 3.) * He that feareth our Lord neglecteth nothing: (Eccl. 7.) (And in an other place: * The fear of our Lord is glory, & gloriation, and joy, & a crown of exultation. The, fear of our Lord shall delight the heart and shall give joy, gladness in length of days: (Eccli. 1.) For he that is without fear shall not be able to be justified. The fear of our Lord is wisdom and discipline.  
2. Be not incredulous to the fear of our Lord; and come not to him with a double heart. Ye that fear our Lord expect his mercy: and decline nor from him, lest you fall: Ye that fear our Lord, hope in him: & mercy shall come to you for your delectation. Ye that fear our Lord believe him, and your reward shall not be void. Ye that fear our Lord, love him, and your hearts shallbe illuminated. They that fear our Lord will not be incredulous to his words, & they that love him, will keep his way. They that fear our Lord, will seek after the things, that are pleasing to him: and they that love him, shall be filled with his law. They that fear our Lord, will prepare their hearts, and in his sight will sanctify their souls. They that fear our Lord, will keep his commandments, and will have patience even until his visitation. * The eyes of our Lord are towards them that flare him, and he knoweth all their works. (Eccles. 15.) The consummation of the fear of God is wisdom and understanding. [Eccl. 21.] To him that feareth our Lord evils shall not ●appen: but in temptation God will keep him and deliver him from evils. [Eccl. 33. * The spirit of them that fear God is sought and at his sight shall be blessed. [Eccles. 34.] The fear of our Lord is as a Paradise of blessing, and a glory shall cover the same. [Eccles. 40.] Blessed is the man to whom is given to have the fear of God (Ec. 25.) The fear of God is the beginning of his love. O dear sister, nothing doth so keep us free from sin, as the fear of hell, and the love of God. To fear God is to commit no sin, and to omit no good that is to be done. * The fear of our Lord is a fountain 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 us to fear God, because the fear of our Lord expelleth sin. The fear of our Lord doth always amend. The fear of our Lord doth repress vice. The fear of our Lord doth make a man careful and solicitous: but where there is not fear, there is perdition of soul. Where there is not fear, there is dissolution of life: where there is not fear, there is abundance of sins. Therefore honest virgin, let fear & hope always be in your heart: let fear & confidence be jointly in your. Let hope and fear persevere equally in you. So hope in God's mercy, that you fear his justice. Howbeit (most loving sister in Christ) I would have you to know, that there are four fears: to wit, humane, servile, initial, and chaste. Humane fear (as Cassiadorus saith) is, when we fear to suffer corporal dangers, or to lose our earthly substance, for which we offend. This worldly fear is naught, and in the first degree is forsaken with the world, and by our Lord is for bidden in the Gospel, saying: * Fear ye not them that kill the body etc. (Mat. 10.)  
The second fear is servile, as S. Augustine saith: Through the fear of hell a man departeth from sin, and all the good works, which he doth, he doth not for the love of God, but for the fear of hell. He feareth as a servant, who doth the good, which he doth, not for fear of losing the good, which he ●oueth not, but for fear of suffering the evil, which he feareth. He feareth not to lose the embracements of his most beautiful bridegroom, but lest he be thrown down leadlong into the pains of eternal perdition. Of this servile fear S. Paul sayeth: * You have not received the spirit of servitude again in fear: but you have received the spirit of adoption of sons. (Rom. 8.) that is, a filial spirit. This servile fear is good and profitable, allbeit unsufficient and unperfect, by which the custom of justice doth increase by little and little.  
When a man beginneth to believe the day of judgement, he beginneth to fear. If he beginneth to believe, he beginneth likewise to fear: but for that ●e feareth, he hath not yet a perfect confidence in the day of judgement. Charity is not yet perfect in him, that as yet feareth: because if charity where perfect in him, he would not fear. Perfect charity would cause in a man perfect justice, and a man would have no cause to fear: but he would have just cause to desire, that iniquity may pass, and the kingdom of God may come. What is perfect charity, but perfect sanctity? He hath in himself perfect charity, that liveth perfectly. He that liveth perfectly, hath nothing whereby to be damned in hell, but rather whereby to be crowned in heaven. He that hath perfect charity in himself, feareth not to be punished in hell, but hope●h to glory with God in heaven. Whereupon it is said in the psalm: * All that love thy name shall glory in thee. (Psal. 5.) Fear therefore is not in charity, but perfect charity driveth forth fear. Fear first cometh into the heart of man, that a place may be prepared for charity.  
To this servile fear succeedeth a third Fear, to wit initial, when a man beginneth to do good for the love of God, which he did before for the fear of hell. Of this initial fear the Prophet David saith in the Psalm: * The fear of our Lord is the beginning of wisdom. Psal. 110. Initial fear is when a man beginneth to love God, whom before he feared; and by this means servile fear is excluded from the heart.  
To this initial fear succeedeth a fourth fear, called chaste; by which we fear lest our bridegroom (to wit Christ jesus) delay, or departed from us: lest we affronted, or offend him, & lest we lose him. This chaste fear proceedeth from love. This chaste fear ariseth from love. Of this fear we read in the psalm: * The fear of our Lord is holy, permanent for ever and ever. (Psal. 18.) Fear first cometh into the heart of man. And why? That it may prepare a place for charity. & by how much the more that charity doth begin to dwell in the heart of man, by so much the more fear doth decrease: by how much the more charity is in the heart of man, by so much the less fear is Why. Because charity chaseth it forth.  
Listen dear sister, and I will tell you a fit similitude. Oftentimes we see that the thread is introduced by means of the bristle or big rough hair: when any thing is sown, first the bristle entereth in, and after the bristle entereth the thread: so fear entereth first into the mind of man, and after fear charity: fear entereth in that it may bring in charity: but after that charity is entered, it driveth forth fear. This fear is holy, for that it begetteth holiness in the mind of a man. This fear is holy, for that it bringeth perfect charity into the mind of a man. For perfect charity is perfect sanctity. This fear is chaste, for that is doth not admit adulterous love; and this, because it loveth God above all things, and preferreth nothing before his love. This fear likewise is termed filial, for that it doth not fear God as a servant feareth a cruel master, but as a son feareth a most loving father. This Fear is therefore termed filial, for that it doth not fear as a servant, but as a son.  
But whence is it, that the Prophet David sayeth. * The fear of our Lord is holy, permanent for ever and ever. (Psal. 18.) since S. john sayeth Perfect charity casteth forth fear (1. Io. c. 4.) This is that which we said before, that he hath a chaste and holy fear, who doth not fear, God for fear of hell, or for fear of torments, but for love & reverence. And this fear (to wit, the reverence of God) remaineth for ever and ever. But he that feareth God for fear of the pains of hell, hath not a chaste but a servile fear in himself, for that he hath not perfect charity. For if he did perfectly love God, he would have perfect justice in himself, and would fear God, not for fear of torment's, but with fear and reverence. And therefore fear of pain or torments is not in charity, because perfect charity chaseth it forth. The servant feareth his master in one sort, and the son his father in an other. The servant feareth his master with despair and hatred: the son feareth his father with reverence and love.  
Now therefore most reverend sister, I admonish you, that you fear God with love & reverence. For I would not have you lie always groaning under the yoke of fear; but rather that you should lift up yourself by love to our lord your father, who hath made you as his daughter. Moreover I admonish you, that you love God chastely, and prefer nothing before his love: but that you despise for his love all worldly things whatsoever. Again I advice you, and entreat you (most honest. Virgin) that you amend your life with all care and diligence: and therefore let your discourse be chaste, your gate honest, your countenance humble, your tongue affable, your mind full of love, your hands full of good works, and this by the assistance of our Lord, without whom you can do nothing that is good. Most loving sister in Christ if you will hear me as a brother, and fear God with your whole heart and affection, you shall have many good things not only in this life, but also in the life to come. Amen.   

Of Charity. CHAPPED 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 Evangelicall preaching. Into this cellar therefore the spouse of the bridegroom (to wit a holy soul) is brought & charity is ordered in her: because all things are not to be loved alike but a●ter a different manner. We ought not to love all things equally, but some less & some more. For to know what to do & yet not to know what order we are to keep in our proceed, is not perfect knowledge. If we do not love those things which we ought to love: or if we love those things which we ought not to love, we have not charity. And if we love those things more which we ought to love less: or if we love those things less, which we ought to love more, our charity is not ordinate.  
This therefore is ordinate charity, that we love God before all things, & above all things. We ought to love God with our whole heart, that is with our whole understanding, and with our whole soul, and with our whole will, and with our whole mind, and with our whole memory: to the end that we direct all our understanding, and all our thoughts, and all our life to him from whom we have all good things: or let nor part of our life be left idle, but let every thing that cometh into our mind be directed to that stream, where the force of love doth run. Therefore most dear sister, it is a thing most worthy and most necessary for us, that we love God (who is the supreme good in all things, and above all things. Wherefore to love the chiefest or supreme good, is the highest happiness or felicity: because by how much the more every one loveth God, by so much the more he shall be blessed. He that loveth God is good. If good, ergo blessed. Whereupon Solomon saith in the Canticles: * Love is as strong, as death. (Cant. 8.) Doubtless the love of God is said to be as strong as death, because like as death doth violently separate the soul from the body: so the love of God doth violently separate a man from the world, and from the love of all things transitory. Verily the love of God is as strong as death: because when we are mortified by the love of God from sin & vice: that which death doth do in the bodily senses, the same doth the love of God effect in worldly desires:  
God ought to be loved in respect of himself, for that he is most good, and hath created us of nothing. Charity is love, because God is to be loved in respect of himself, and our neighbour for God. In the first place God is loved (as is already said) in all things, and above all things. In the second place our neighbour is loved in God, that is, in good. Charity hath two commandments, the one pertaining to the love of God, which is the greatest commandment: The other pertaining to the love of our neighbour, which is like unto this: according as is written: * Thou shalt love the lord thy God with thy whole heart, & thy whole soul, & with all thy strength & with all thy mind: & thy neighbour as thyself. (Luc. 10.) As if he should say: Thou oughtest to love thy neighbour to the same end as thou lovest thyself; to wit, that he may be good and virtuous, and may be able to attain to eternal happiness. Of this love of God and our neighbour, the bridegroom, (to wit, Christ jesus) speaketh in the Canticles to his spouse, that is to say, to the Church, or to a devout soul, saying: * How beautiful are thy breasts, my sister spouse: thy breasts are more beautiful than wine, and the odour of thine ointments above all aromatical spices (Cant. 4.) What is understood by breasts more fitly in this place, than the love of God and our neighbour: of which we have spoken before? by which breasts a devout mind doth by her love no wrish all her senses, is linked to her God by a most intimate affection, and affordeth to her neighbours all the good she can. And the odour of thine ointments above all aromatical spices. By ointments we understand those virtues, which proceed from charity. We ought to love o●r neighbour in that which is good: because he that loveth his neighbour in wickedness or sin; doth not love his neighbour, but hate him. * He that loveth not ●is brother, whom he seethe: how can he love God, whom he seethe not? (1. Io. 4.) No no: there is no likelihood of it. Let us therefore love one an other, because charity is from God. And he that loveth his brother is borne of God, and seethe God. He that loveth his brother, whom he seethe with the eyes of his body, seethe with the eyes of his mind God remaining in himself, to wit, charity; because God is charity. And he that loveth not his brother, whom he seethe with the eyes of his body, seethe not with the eyes of his mind God remaining in himself, to wit charity: because if there were charity in him, God were in him, because God is charity.  
We ought likewise to love our kins' folk, if they are good, and if they serve God. We ought more to love strangers, that are conjoined unto us by the bond of Christian charity, than our own kindred that do not love, no serve God. And why? Because the cordial link of charity is more holy than the carnal bond of the body. We ought to love all such as are Christians: but sit hence we cannot do good to all, we ought to help those especially, who are nearest united unto us as it were by chance, either in respect of place or time, or any such occasion. We ought with like love and affection to w●sh life everlasting to all men. We ought to love all men with the like affection of charity; to wit, that they may serve God and be saved. Howbeit we are not bound to do works of mercy to all men in the same measure; but to some less, and to others more. Dear beloved sister, if we will observe true & perfect charity, we may by God's assistance attain to our eternal country.  
Moreover we ought for God's sake to love our enemies, like as he himself sayeth in the Gospel: * love your enemies, do good to them that hate you and pray for them that persecute & abuse you: that you may be the children of your father, which is in heaven. (Mat. 5.) Thus than you see (venerable sister) the necessity of charity, without which no man is able to please God almighty. He loveth not God, that hateth man. Neither doth he love God, that contemneth his commandments. Charity is the root of all virtues. For without charity whatsoever we do, doth nothing at all avail us. Our study and labour is to little purpose, if we have not charity; because God is charity. There reigneth covetousness and carnality, where there is not charity. Then a man is grown to the perfection of virtue, when he is full of charity. Without the love of charity, albeit any one doth believe rightly; yet he cannot attain to eternal felicity.  
The virtue of charity likewise is of so great estimation, that if it be wanting, all other virtues are had in vain. He that loveth not God, loveth not h●mselfe. Now therefore I admonish you (most honest virgin that by love you will seek to be linked to Christ jesus your invisible bridegroom & that you burn with t e desire of him. Desire nothing that is in this world. Esteem ●he length of th●s life present to be a torment, hasten to go forth of th●s world. Admit no earthly com●ort or solace, but seek and sigh after Christ (whom you love) with your whole mind and forces. Let the health of your body for Christ's sake seem nothing worth unto you, le● the dart of his love wound you, that ye● may be able to say truly: I am wounded with charity. My dear sister in Christ, hear the words of Christ jesus your bridegroom: * He that loveth me, shall be loved of my father: and I will love him, and will manifest myself unto him. (Io. 14.) Love him therefore (most loving sister) in this vale of misery, ●hat he together with the father may vouchsafe to love you, in eternal felicity. Amen   

Of the beginnings of such as are converted. CHAPTER IU.  
A Reward is pronised to such as begin, but it is given to those that persever to the end, according as it is written: * He that shall persever to the end, he shall be saved. (Mat. 10.) For than our conversion 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 have lost patience: (Eccles. 2.) that is, have not finished the good work, which they did enterprise. There are many men, who of mere devotion are converted to God. There are many likewise, who are converted to God, being constrained through affliction, who would never have been converted through devotion, as the Psalmist doth very well say: * In bit and bridle bind fast their cheeks, that approach not to thee. (Psal. 31.) Let every one that is converted, begin from the bewailing of his sins, and so let him pass to the desire of eternal happiness.  
Most dear sister, we ought first to wash away with tears the evils which we have committed, that afterward we may contemplate that which we seek, with the clear eye sight of our mind: to the end, that the mist of sin being wiped away by our weeping, we may with the clean eyes of our heart behold the bright things of heaven. It is expedient for every one that is newly converted, t●at after fear he arise to God as a son; lest he always remain confounded under fear as a servant. Such as are newly converted aught to be comforted and encouraged with gentle speeches; lest if they begin to be exasperated, they return terrified to their former offences. For he that doth not instruct and chastise a Novice with lenity & sweetness, knoweth rather how to exasperate, then to correct what is amiss. First a Novice is to be corrected and chastised from doing amiss: and afterwards from thinking amiss.  
Every new conversion hath some thing of the old man remaining. Wherefore no virtue ought to be done openly in the sight of men, until the old conversation be wholly rooted out of the mind. Every one doth then feel himself most troubled and tempted, when he cometh first to the service of God. So the people of Israel were oppressed by the Egyptians with a more heavy burden, when the knowledge of God was by Moses manifested unto them. (Exod. 1. & 2.) For vices have peace in a man before his conversion: but when they are expelled, they arise more greivously against him. Many after their conversion are troubled with unchaste motions: which notwithstanding they endure not to their damnation, but to their trial and probation: to wit, that they may always have an enemy to resist to keep them doing, yet so as that they consent not to his suggestion.  
Aremisse or slack conversion doth bring many into their former errors, and resolve them into their wont negligence. He that is tepid in his conversion, doth not see that idle words & vain cogitations are hurtful: but as soon as his mind doth awake from sloth, he immediately feareth those things, which erst he esteemed little, as the mortal enemies of his soul. Slothfulness and fraud are to be feared in every work of God. We do God wrong, when we praise not God, but ourselves by the good deed which we have done. We commit slothfulness, when we do those things carelessly which belong to God's service. Every worldly art or Science hath quick and nimble artisans, and such as practise the same with diligence. Why? What is the reason? Because they have the reward of their work present before them. But the art of divine fear hath many tepid followers, frozen as it were to death with the cold of laziness. And this doth happen, for that the guerdon of their labour is not given in this present life, but in the life to come.  
Those that are newly converted 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 having as yet taken root) are shaken to and fro, and begin to whither: neither is mutation or change of place always good for the souls of those that are newly converted. Howbeit it happeneth oftentimes to some, that the place of their abode being changed, the affection of their mind is likewise altered. For it is convenient, that every one should departed even corporally from that place, where he remembreth that he hath been subject to vice.  
Venerable sister, hear what I say: many are converted to God, not so much with their mind, as with their body: which I cannot speak without great grief and groaning: they wear the habit of religion, but want a religious mind & meaning. Many come to the Monastery, not so much for the salvation of their soul, as for the necessity of their body, who worship not God, but their belly; of whom the Apostle doth say: * Whose God is their belly. (Phillip. 3.) Their intention is not, that they may sincerely serve God, but that they may eat and drink their fill, and be well clothed, and that it may go well with them in this world. And for that they love things transitory and earthly, they lose those that are heavenly. And according to the saying of our Lord: * Then they receive their reward in this world. (Mat. 6.) Wherefore dear sister, we must be careful, lest we love transitory and earthly things more than is needful: & for this reason the Psalmist doth admonish us saying: * If riches abound, set not your heart upon them. (Psal. 41) True it is, we are to use earthly things according as necessity doth require but heavenly things are those which we ought chief to desire. We ought to spend our goods temporal and tend to those especially that are eternal. For that multitude of sweetness is exceeding great and full of admiration, which God hath hidden for them that love him. Of which it is written: * That neither eye hath seen, not ear hath heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him. (1. Cor. 2.) Whereupon the Prophet saith. * I shallbe filled, when thy glory shall appear, (Ps. 16.) Wherefore most amiable sister in Christ, 〈◊〉 that fullness be our happiness. Amen.   

Of Conversion CHAP. VII.  
Our lord sayeth in the Gospel. * If any man will come after me, let him deny himself, and take up his cross, and follow me. (Mat. 16.) But what is it for a man to deny himself, unless to renounce his own pleasures? To the end, that he, that was proud, become humble: and he that was angry, become gentle: and he that was luxurious, become chaste, and he that was a drunkard, become sober: and he that was covetous, become liberal. For if any one doth so renounce all things, which he doth possess, as that he doth not likewise renounce his bad customs, & manners, he is not Christ's disciple. He that doth renounce his bad customs and manners, doth deny himself. Those things which the lovers of the world do seek, as delightful; the servants of God do shun, as hurtful. The servants of God are more delighted in adversities, then in worldly prosperities.  
Most dear sister, those things that are in the world, are contrary to the servants of God, to the end that when they feel these things contrary unto them, they should hearty sigh after the kingdom of heaven. He is ordinarily gracious in the sight of God, that is contemptible in the eye of the world. For it cannot be, but that those things are beloved of God, which are odious to the world. Holy men are pilgrims & strangers in the world. whereupon Peter was reprehended, for that he desired to have a tabernacle made on the mountain: because Saints have no tabernacle in this world, for whom there is prepared a country and house in heaven. Venerable sister, all things temporal do dry and whither away like herbs parched with the sun, and therefore the servants of God do contemn and despise these transitory things in hope of those eternal, which are always flourishing and green? and not without just reason, for that they see no stability in them.  
Holy men, who perfectly, contemn the world, do so die to this world, that they are delighted to live only to God. And by how much the more they withdraw themselves from the conversation of earthly things, by so much the more they contemplate with the eyes of their mind, the presence of God, & the assembly of his holy Angels. For albeit God doth protect the life of his elect in the midst of carnal men: yet it is rarely seen, that a man living amidst the pleasures of the world, is free from sin. He will not be always secure, who is next door to danger. Dear sister, it is good that a man be corporally removed from the world: but it is much more laudable and profitable, that he be withdrawn from the world in will. He therefore is perfect, who in body and mind is sequestered from the world Whereupon blessed job saith: * Th●●●lde ass contemneth the multitude o●●e city. (job. 39) And the servant of G●●co contemneth humane company.  
They that perfectly despise the world, desire the adversities of this life, and contemn prosperity: and so by contemning this life temporal, they find that which is eternal. For that mind is fare from God, to whom this miserable life seemeth sweet. For it knoweth not, what heavenly thing it ought to covet, or what earthly thing it ought to contemn. 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 heavenly things are to be desired: by so much the more he ought to grieve at the earthly and transitory ●hings, with which he is entangled: The servant of God that busieth himself in the temporal good of his kindred, separate●h himself from the love of God. Wherefore a religious man ought so to do good to his parents and kinsfolk, that by doing them a carnal courtesy or good turn, he decline not from his spiritual good work or virtuous resolution.  
My dear sister in Christ, hear what S. Isidorus saith, Many Canons, Monks, & Nunes are entangled with earthly cares, & frenzies, brawls, & businesses, through love to their parents; and for their temporal good, lose their own soul. Howbeit an ordinate discretion is to be used, tha● what we mercifully bestow upon strangers, we deny not to our parents. For it is fitting that we give to our parents, what we piously bestow upon strangers. For that is carnally imparted to our parents, which is religiously given to strangers.  
Honest sister, we ought not to hate our parents, but their impediments; which lead us aside from our good purposes. By the kine of the Philisteans, whic● carried the ark of our Lord into the Land of Israel (1. King. 6.) We figuratively understand those, who for the love of God have left the world. For like as the Philisteans yoked the kine to the wain, and shut up their calves at home, and laid the ark of the testament of our Lord upon the wain: so the yoke of Christ (which is sweet and light is laid upon the necks of God's servants. And like as the kine did bellow through the love of their calves, & yet went not aside, either to the right hand or to the left but went forward in the right way, until they came to Bethsames, which is in the entrance of the land of Israel: so God's servants ought to go forward in the right way, neither ought they for the love of their parents to decline to the right hand or to the left, from their good works or purposes; but to keep in the right way to Bethsames; that is, until they attain to the entrance of celestial happiness. And like as ●he kine went on bellowing for their calves: so God's servants ought to bellow or groan for their parents, that is, they aught to pray for them, that God will assist them with his grace, and deliver them from evil, and confirm them in goodness.  
Most loving sister in Christ, we ought not (as I have said already) too ●ate our parents, but to love the●. But if, as S. Augustine sayeth, they hinder us in the way of perfection, we are not bound so much as to bury th●m. You, dear sister, have gone with Abraham forth of your country, and out of your kin●ed, and out of your father's house (Gen. 12.) and have come into the Land, which God ●ath showed you; t●at is, into a Monastery. Werefore, I pray, t●at you may persevere by living virtuously therein, that after your bodily death, you may rest in the bosom of Abraham, that is, in the kingdom of heaven. You, beloved sister, have gone with Lot out of Sodom (Gen. 19) that is, out of a secular life and conversation: and therefore I admonish you, not to look back with h●s wife: lest, (which God forbidden) you be made an example to all men for your bad life. Yea rather I entreat you, that with Lot you save yourself in the mountain, that s, in the Monastery, and be an example to others of sanctity  
You, most virtuous Virgin, have with josuè issued forth of Egypt, th●t is, out of the world: and do remain with him in the desert, ●hat is, in th● monastery, in which God doth rain down manna unto you: that is, he giveth you the bread of his heavenly word. Wherefore most loving sister in Christ, I admoinsh you, that you persevere in the monastery, as you have begun: that by watching, praying, singing, and courageously fight against the devil; all your enemies being foiled, and all the delights of the world being subdued, you may with the same josuè attain to the Land of promise, that is to the country of celestial happiness, and there deserve to see the face of that never wearied sun of justice. Amen.   

Of the contempt of the world. CHAPPED VIII.  
MOST dear sister, listen what our Lord jesus Christ sayeth in the Gospel. * Fuetie one that hath left house, or brethren, or sisters, or father, or mother, or wife or children, or lands for my sake: shall receive an hundred fold, and shall possess life everlasting. (Matth. 19) Wherefore it is good for us to forsake (for our Lord's sake) all things temporal, that from him we may receive things eternal. * Whosoever will be a friend of this world, is made an enemy of God. (jam 2.) Therefore, dear sister in Christ let us not love the world, lest we become the enemies of God. He easily contemneth all things here 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 have the day of our death in our mind, we shall quickly contemn whatsoever is in the world.  
Question. O dear brother, I would willingly leave for the name of our Lord, all things that are in the world, if I had any thing: but because I have neither gold, nor silver, nor the riches of this world, I know not what I shall leave for the name of my Lord.  
The answer. O spouse of Christ, You leave much, if you leave the desire of having: you leave much, if you desire to have nothing. You leave much, if you forsake all carnal desires: you leave much, if for the love of God you despise all worldly pleasures. You leave much, if you renounce all earthly desires, and God doth much more love men's souls, then earthly riches. God doth much more love a mind that is holy and free from vice, than any earthly substance. Venerable sister, the kingdom of God is as much worth, as you have. God asketh nothing of you, which he hath not given you. Give him therefore that, which he hath given you, to wit, a mind that is holy, & chaste, poor, and modest, devout and religious, and adorned with good manners.  
Therefore honest sister, the kingdom of God is as much wor●h, as you are. Bestow yourself upon Christ your bridegroom, and buy his kingdom of him. Be not troubled at the p●ice. Let not the price cause in you any disturbance. Let it not seem unto you to be a hard and difficult matter, sithence jesus Christ the king of heaven gave himself, that he might deliver you from the power of the devil, and purchase you to God the Father. Wherefore give yourself to him willingly, who hath redeemed you out of the hand of your enemy. Give yourself to him entirely, because he (that he might save you) gave himself entirely. My beloved sister in Christ, despise all riches temporal, that you may obtain those that are eternal.  
Riches lead a man to the danger of body and soul, riches draw a man down to hell. Many have been in danger by reason of their riches: many have endured many miseries and sorrows by mean of their temporal substance. Riche● have been the cause of many men's death, many have been made away by means of their wealth. They have never true repose, that entangle themselves in worldly cares. For the cares of the world disturb the m●d. A mind busied in earthly affairs, is always full o● anguish.  
Venerable spouse of Christ, if you desire to live quiet, seek none of those things, that are in the world. You shall always have quietness of mind, if you separate yourself from t●e cares of the world. You shall always enjoy inward peace, if you sequester yourself from the hurly-burly of earthly actions: because riches are seldom or never gotten without offence. It is rarely seen, that they that possess riches, attain to true rest of mind They that entangle themselves with the cares of the world, do separate themselves from the love of God. He that fixeth his affection on things transitory, cannot be delighted in God almighty. The cares of things temporal do avert the mind from things eternal. No man can at once truly covet the glory of God, and the glory of the world. It is hard at once to apply ourselves to heavenly cares, and earthly affairs: it is hard at once to love God and worldly pleasures. No man can at once love God and the world perfectly: both of them at once cannot be loved equally.  
Honest virgin, hear what I say: albeit a man glister with the glory of the world, albeit he be clothed in purple and gold: albeit he be clad in rich array, and appear never so glorious and gay: albeit he shine adorned with pearls and precious stones, albeit he be vested in rich and costly robes, albeit he be attended upon by a multitude of servants, albeit he be defended with swords and halberds: albeit he be compassed about with innumerable troops of attendants, and saved from danger by whole squadrons of soldiers; yet he is still in anguish and pain: he is still in peril, and perplexity of mind. Albeit he lie in a soft silk bed, yet he is disquieted and troubled: and albeit his bed be adorned with gold and silver, and framed of the softest dou●ie feathers, yet he is still frail, and subject to sickness and death itself.  
My most loving sister in Christ, I have for this cause said this, that you may know how vain the glori● of this world is. Wherefore venerable sister, that you may be able to purchase those riches that are celestial, contemn those that are terrestrial: willingly despise all earthly preferments, that you may attain to celestial contentments. Refuse things temporal, that you may have those that are eternal: give those that are small, that you may obtain from God those that are most ample. Shun here on earth the company of men, that you may enjoy the society of Angels in heaven: to which he vouchsafe to bring you, who hath redeemed you with his precious blood. Amen.   

Of the habit, or attire. CHAP. IX.  
OUR 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 effeminate the mind. The court of an earthly king is delighted in clothing, that it soft and gentle; but the Church of Christ is delighted in that which is rough and humble. The garments of God's servants and handmaids ought to be such, as that they make no show of novelty, no show of superfluity, no show of vanity, no show of pride or vain glory. Whereupon S. Hierome doth say: It is not gay clothing that maketh à gay clerk or Churchman, but cleanness of mind. Let us therefore (dear sister) adorn ourselves with spiritual ornaments: that is to say, with charity, humility, meekness obedience, and patience. These are the garments with which we may please our celestial bridegroom Christ jesus. Christ the invisible bridegroom doth not exact beauty without, but within, like as it is written in the Psalm: * All the glory of the daughter of the king is within. (Psal. 44.)  
Wherefore dear sister in Christ, let your riches be good manners, let your beauty and comeliness be a life adorned with virtues. Most loving sister, I wish that that may be said of you, which we read in the Canticles: * Thou art all fair o my love, and there is not a spot in thee. * (Cant. 4. And again: Come from Libanus my spouse, come from Libanus: come, thou shalt be crowned. (ibid.) That soul is truly blessed, which doth serve the celestial bridegroom Christ jesus without spot or bleamish. So you shall be blessed (venerable sister) if you serve your celestial bridegroom Christ jesus after the same manner. Endeavour therefore to please Christ, not by gay garments, but by good manners: not by outward beauty of the body, but by inward of the mind. Endeavour to please him, not by your face, but by your affection. Let your garments and other attire be neither over good, nor over thread bare: but let your clothing be answerable to your calling. For so S. Augustine writeth o● himself. I confess, that I am ashamed to wear over good garments. And again: It doth not beseem this profession, it doth not beseem this my preaching it doth not beseem these members, it doth not beseem these grey hairs.  
Honest virgin, let the clothes which you wear, be clean: yet not for beauty but for the necessity of your body: lest whiles your wear over fine apparel, you fall into filthiness of soul: because, by how ●uch the more the body is externally for vain glory decked and adorned, by so much the more the soul becometh internally filthy & deformed. Therefore loving sister in Christ, show your profession by your clothing and going. In your gate or going be simple, and plain. Let no unseemliness, lasciviousness, wantonness, pride, or lightness, appear in your pace. For the mind is seen in the gesture of the body, the gesture of the body is the table or index of the mind. The body's gestures doth bewray the mind, most dear sister. Let no token of levity therefore appear in your gesture, let not your gesture offend the eyes of an other. Be not as a gay fight to gaze upon, give not others any just occasion to speak amiss either of your carriage or clothing.  
Beloved sister, cleanse your conscience from all malice, that it may happily be said unto you by your bridegroom Christ jesus. * Behold thou art fair, o my love, behold thou art fair, thine eyes are as of doves (Cant. 1) Thou art fair in respect of thy corporal perfection, and the cleanness of thy cogitation. Behold thou art fair, having a clean and simple intention, because whatsoever thou dost, thou dost not that thou mayest be seen of men, but that thou mayest please God alone. Thine eyes are as of doves, for that thou dost keep thyself free from all dissimulation, fiction and malice This I have said, (my most loving sister in Christ) to the end you should rather rejoice inwardly in your soul at your virtue and religious perfection, then outwardly in your body at your gay clothing. For as S. Gregory sayeth: No man coveteth gay clothing, but for vain glory, to wit, that he may be either praised thereby, or appear more honourable than others. No man desireth to be clothed in rich garments, but when he may be seen by others. It is evident then, that he seeketh gay clothing for vain glory.  
Venerable sister, by this we may know that we love the world, if we love to be well apparelled. He that loveth not the world, careth not how he is clothed. When a man rejoiceth at his corporal beauty or feature, his mind departeth from the love of his Creator. By how much the more we rejoice at the comeliness of our body, by so much the more we are separated from the love of God almighty. By how much the more we take content in things earthly and temporal, by so much the less we desire those that are heavenly and eternal. Verily a religious woman deserveth to be reprehended, if she love to be trimmely attired. The spouse of Christ is not without blame, if she affect fine clothing The handmaid of Christ, that hath perfectly forsaken the world, desireth to be poorly apparelled. The hand maid of Christ that desireth fine array, hath not as yet despised the world perfectly. A black garment doth insinuat humility of mind, a poor weed doth testify contempt of the world. A black veil doth demonstrat the cleanness and purity of the conscience, a black veil is a sign of chastity, and holiness.  
Now therefore most reverend sister, I admonish you, that you be such in deed, as you are in weed. I desire you, that you will adorn the habit of our holy order, by your good behaviour. Your habit is holy, let your heart be holy: as your garments are holy, so let your works be holy, and as your veil is hallowed, so let every thing that you take in hand. Be not one thing within, and an other without. Be not one thing in private, and an other in public: as you desire to be esteemed, so be indeed; as you are in face, so be in fact, as you are in countenance, so be in your actions. Amen.   

Of compunction of hear CHAP. X.  
COmpunction of heart is humility of mind, proceeding from the remembrance of sin, and the fear of judgement. That compunction is perfect, which doth repel from itself all delight of carnal things, and fixeth the intention of the mind in the contemplation of God with all care and diligence. We find compunction to be twofold. The one, by which the soul of every servant of God is afflicted for the love of God, that is, when she calleth to mind the evils which she hath committed. The other, when she is sorrowful and sad, through the desire of eternal beatitude. The mind of a just man is moved to compunction by four means, to wit, through the memory of her sins, through the remembrance of the future pains, through the consideration of this present pilgrimage, and lastly through the desire of the happiness of heaven, to wit, that she may speedily attain unto the same. Every sinner knoweth that he is then visited of our Lord, w●en he is moved 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 immediately going forth a doors, wepot bitterly (Luc. 22.) Whereupon the Psalmist likewise sayeth. * The lightnings shined to the whole world: the earth was moved, and troubled. (Psal. 67.) Then the earth trembleth, when a sinner is moved to tears. Wherefore I admonish you, most dear sister, that in your prayers you call your sins to remembrance with tears because his prayers are not clean, that is void of compunction of heart, or contrition. My most loving sister in Christ, hear the examples of Saints, who by compunction and tears have obtained forgiveness of their sins. Anna the mother of Samuel by compunction and tears deserved to have a son, and besides obtained of God the gift of prophecy. (1. King. 1.) David by compunction and tears obtained pardon of the murder and adultery, which he had committed. For so he heard by the Prophet: * Our Lord hath taken away thy sin, thou shalt not die. (2. King. 12.) Old Tobias by his compunction and tears deserved to receive cure of his blindness, and comfort of his poverty. For so the Angel Raphael said unto him. * joy be to thee always: and he added: Be of good che●re, it is very near, tha● thou be cured 〈◊〉 ●od. (Tob. 5.) Marry Magdalene i● 〈◊〉 manner by compunction and tears discerned to hear from our Lord: * Thy sins are forgiven thee (Luc. 7.) Venerable sister, I have for this end rehearsed these examples of the Saints unto you, that tears by compunction may become sweet unto you. True compunction is a treasure much to be desired, & an unspeakable joy to a man's mind. The soul that in prayer hath compunction, goeth forward in the way of salvation. A stout and valiant man is no less laudable in weeping, then in war. Wherefore sithence we have defiled our life after baptism, let us by our tears baptise it again. Where tears do abound, there the fire of spiritual devotion is kindled, which doth illuminate the secrets of the mind. The tears of penitent men are reputed w●th God for baptism. My dear sister in Christ, if you have co●●●nction according to God, you shal● 〈◊〉 ●lessed. Compunction of heart is 〈◊〉 health of the soul: compunction of mind is the illumination of the soul, because the soul is then enlightened, when she is moved to tears. Compunction of tears is remission of sins, because our sins are then forgiven, when they are called to remembrance with weeping and lamentation. Compunction causeth the holy Ghost to come unto the soul: because when the mind is visited by the holy Ghost, forthwith a man bewaileth his sins.  
A question. Dear brother, tell me I pray you, what are the motives of our grief, for which we ought to weep in this life.  
The answer. Loving sister, we ought to weep for our sins, and for the misery of this world and for the compassion of neighbour, an● for the love and desire of the heavenly reward. He wept for his sins that said: * I will every night wash my bed, I will water my couch with my tears. (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 have dwelled with the inhabitants of Cedar: my soul hath been long a seiourner. [Psal. 119.) Our Lord through compassion wept over Lazarus. (joan. 11.) and over the city of Jerusalem, saying: Because if thou also hadst known, etc. (Luc. 19) Likewise the Apostle S. Paul, that willeth us to rejoice with them that rejoice and to weep with them that weep, (Rom. 12.) did grieve through compassion saying: Who is weak, and I am not weak? [2. Cor. 11) The just did lament through the love of the heavenly reward saying that of the Psalmist: Upon the rivers of Babylon, there we sat and wept, whiles we remembered Zion. [Psal. 136.) This present life is a death: because it is full of miseries: because it is not in the country, but in the way, it is not in the house, but in the place of banishment. In this world we are not in our city, but in the pilgrimage, as it is written, * We have not here a permanent city, but beke that whice is to come (Hech 13.) Wherefore dear sister. I admonish you that you first lament for your sins: secondly for the miseries of the world: thirdly through compassion towards your neighbour: and lasthy through the love of God, and of the heavenly reward Honest virgin, desire God with all devotion, that he will give you trute contrition of heart, and compunction of mind. Compunction causeth Christ the only begotten son of God to come & abide in us, as our Lord himself sayeth: * If any one love me, he will keen my word and my father will love him, and we will come to him and will make abode with him. (Io. 14.) Where tears do abound, there grievous temptations do not approach: and if at any time they approach they take no root there. Devout tears do always cause a great confidence. Amiable sister in Christ hear the voice of Christ jesus your bridegroom saying: Arise, make hast my love, my dove, beautiful one, and come. For winter is now past, the rain is gone, and departed. The flowers have appeared in our land: the time of pruning is come, the voice of the tuttle is beard in our land: that is, the voice of the Apostles preaching in the Church. The tu●tle is a most cha●t bird, which is always accustomed to build or abide in high places or trees, signifying Apostles or other Doctors, who are able to say: * Our conversation is in heaven: (Philip. 3.) which useth groaning instead of singing; and signifieth the lamentation of the saints, who exhort their friends to mourning and weeping, saying. * Be miserable, and mourn, and weep. (jam. 4.) Wherefore honest virgin, take example from this turtle, and lament for the love of jesus Christ your bridegroom until you be able to see hlm reigning in the throne of his kingdom. It is better for you to lament for the love of jesus Christ, them for fear of hell. * Thy cheeks arc beautiful as the turtle dove. (Cant. 1) It is the turtles nature that if either of them lose his mate, he seeketh not an other. O spouse of Christ be you like to this turtle, and besides Christ jesus your bridegroom, seek no other lover. O spouse of Christ, be you like to the turtle, and lament day and night through a desire of seeing Christ jesus your bridegroom, who is already ascended to heaven, that at length you may deserve to see his face, sitting at the right hand of God the father. * Thy cheeks are beautiful as the turtle dove. In the cheeks there is wont to be a modest bashfulness. Venerable sister, you have the cheeks of a turtle dove, if you love no other friend besides Christ. Therefore most dear sister, incessantly wash away your sins with tears and lamentations. Daily wash away your negligences by compunction, and tears. Wash away the transgressions which you commit in religion, by weeping without intermission: and by compunction and tears obtain remission of your sins: by often teare● and sighs, obtain eternal happiness. Lament your iniquities. Deplore your offences. With tears call to mind the evils, which you have committed. Let floods of teare● flow from your eyes. Cleanse with weeping, the evils which you have done: cleanse with tears whatsoever you have done amiss. Honest virgin, if you do not deplore your sins in this world, when will you be able to say to God: * Thou hast set my tears in thy sight? (Psal. 55.) Most dear sister, if you do not bewail your iniquities during this mortal life present, when will you say with David: * My tears have been breads unto me day and n●ght? (Psal. 41.) Wherefore o spouse of Christ, I admonish you, that you lament your sins during this mortality, that you may merit to be comforted in that heavenly country; as our Saviour himself hath said: * Blessed are they that mourn, for they shall be comforted. (Mat. 5.)   

CHAP. XI. Of sadness or heaviness of heart.  
Our lord saith in the Gospel: * Amen, amen, I say unto you, that you shall weep, and lament, but the world shall rejoice and you shall be sorrowful: but your sorrow shall be turned into joy. (Io. 16.) Solomon also sayeth: * A glad heart cheereth the face: in pensiveness of m●nd the spirit is cast down. (Prou. 15.) * A joyful mind maketh a flourishing age: a sorrowful spirit drieth up the bones. Prou. 17.) Son in good deeds g●ue not blame, and in every gift give not the sadness of an evil word. (Prou. 18.) * The heaviness of the heart is all plague. (Eccli. 25.) * joyfulness of heart is the life of man. (Eccl. 30.) * A perverse heart will give sorrow, and a cunning man will resist it. (Eccli. 36.) * For by heaviness death hasteneth, and it covereth the strength, and sorrow of the heart boweth the neck. (Eccli. 38.) Moreover S. Athanasius sayeth: A sorrowful man is always imagining mischief and hatred, and doth contristate the holy Ghost given him by God. The Apostle likewise telleth us the same, saying: * Contristate not the holy Spirit of God; in which you are signed unto the day of redemption. (Ephes. 4.)  
Have a care therefore, most dear sister, not to contristate the holy Spirit that dwelleth in you, lest peradventure he forsake you. Take away all aminositie and doubt, both which do contristate the holy Spirit. Take away sorrowfulness, which is the sister of animosity and doubtfulness. Certainly worldly sadness, of all bad spirits is the worst, and doth most hurt to God's servants. Worldly sadness doth hurt, and consume, and overthrow God's servants. For the holy Ghost cannot endure worldly sadness. Therefore dear sister, enure yourself to spiritual gladness, wlich is pleasing to God. All spiritual mirth is always good, and thinketh good, and contemneth the vain sorrow of the world. If spiritual mirth were not good, the Prophet would not have said: * Be joyful in our Lord, and rejoice ye just, and glory all ye of right heart. Psal. 31. And again: * The just man shall rejoice in our Lord, and hope in him: and all the right of heart shall be praised. (Psal. 63.)  
A Question. O most dear brother, if sadness be naught, and doth hurt God's servants; why doth Solomon say: * The heart of wisemen where sadness is, and the heart of fools, where mirth? (Eccle. 7.)  
The Answer. Venerable sister, this which Solomon sayeth: * The heart of wisemen where sadness is, and the heart of fools, where mirt●; is not to be understood but of spiritual sadness, and secular mirth. As if he had said more plainly. The heart of wisemen is where there is spiritual sadness, and the heart of fools, where there is secular mirth. They that are sorrowful according to God, are wise: contrarily those that are sorrowful according to the world, are fools. Whereupon our Lord sayeth in the Gospel: * Rejoice in this, that your names are written in heaven. (Luc. 10.) And the Apostle S. Paul. * As sorrowful, but always rejoicing. (2. Cor. 6.) And again: * Rejoice in our Lord always: again I say rejoice: (Phillip. 4) spiritual sadness therefore is good. Howbeit sadness, which proceedeth from the desire of temporal things, is amiss. Of spiritual sadness it is written. * Blessed are they that mourn, for they shall be comforted. (Mat. 5.) But of secular sadness Solomon sayeth: * Sorrow hath killed many, and there is no profit in it. (Eccli. 30.) Again of spiritual joy it is said: * Let the heart of them rejoice, that seek our Lord. (Psal. 104.) And again of worldly mirth it is said; * Woe be to you, that now do laugh, because you shall mourn and weep. (Luc. 6.) Most dear sister, hear likewise what S. Paul sayeth: * The sorrow that is according to God, worketh penance unto salvation, that is stable: but the sorrow of the world worketh death. (2. Cor. 7.) The prayer of a man that is always sad doth no good, neither can it ascend unto God. Where sadness doth oppose itself to the holy Ghost as an obstacle, there prayer is not acceptable: because it is weak, and cannot ascend to God.  
Wherefore loving sister, cast aside sadness, cease to be melancholy; expel sadness and sorrow from you. Be not addicted to too much sadness, persevere not in pensiveness; neither let your heart be the harbour or habitation of heaviness. Sadness is one of the seven deady simes, and therefore to be eschewed by all God's servants. Whereupon S. Isidorus sayeth: If thou live well and virtuously, thou wilt never be sad or melancholy. A good life is always full of joy. Werefore honest sister, expel from you all sorrow and discontent: because like as the moth eateth the garment, and like as the worm gnaweth the wood: so heaviness hurteth the heart. Cleanse your heart therefore from all carnal and secular sadness, and your prayer will be pleasing to God. Therefore venerable sister, lament through the remembrance of your sins, and rejoice in the love of your bridegroom Christ jesus. Lament through the remembrance of your former offences, and rejoice through the hope of celestial happiness. Be sorrowful for your former faults and negligences which you have done, and rejoice at the promise of the kingdom of heaven. Grieve for your former sins and offences, and be glad through the joy of the eternal recompense. To which he vouchsafe to bring you, for whom you have prepared a pleasant habitation in your virginal body. Amen.   

Of the love of God. CHAPT. XII.  
Our Lord Iesu● Christ sayeth in the Gospel: * If any man love me, he will keep my word, and my father will love him, and we will come to him and will make abode with him. Likewise the Apostle S. john sayeth: * Let us therefore love God, because, God first hath loved us. (1. Io. 14.) He that loveth God will crave pardon for his sins, and contain himself from them. Most dear sister, love God and call upon him for salvation, because love is life and hatred is death. God will not only have himself loved with words, but with a pure heart, and good works. He loveth not God, that contemneth God's commandments. The mind of a man, that loveth God, is not in earth, but in heaven: because it always desireth heavenly things. I admonish you, most dear sister, that you love God above all things: because he hath loved you above all things.  
We ought to love God more than our parents. Why? Because God hath made us, and our patents with his own hands, that is, by his own power and puissance: as it is written: * He made us, and not we ourselves. (Psa. 99) Christ hath gruen us more than our parents', and for this cause we ought to love Christ more than our parents. It is a foolishness to love any thing more than God: because he that loveth any creature more than the Creator, doth sin. And he that preferreth the love of any creature before the love of the Creator, doth err. God therefore aught to be loved of us above all things. Say, I pray you o honest virgin, with love and affection towards Christ: * My beloved to me, and I to him, who feeds among the lilies till the day break and the shadows decline. O spouse of Christ, say yet more plainly, I beseech you: let my be loved be linked to me in the bond of love and charity, and let me be conjoined, and coupled to him by the interchange of mutual amity. Who feedeth among the lilies; that is to say, is delighted and solaced among the white and odoriferous virtues of the Saints and amidst the quires of virgins, till the day break, and the shadows decline: until the clouds of this pre●ent life pass and the day appear, that is, until that clearness of bliss come, which shall continue for ever.  
Most dear sister, it is justice to love God with our whole heart, and to adhere to him with out whole will, who is the chiefest good. To love the chiefest good is the chiefest beatitude. He that loveth God, is good: if good, then likewise blessed. By how much the more a man loveth God, by so much the more he shall be blessed. Love is the special and proper virtue of the Saints. My most loving sister in Christ, I have said this, that no love of the world may separate you from the love of Christ. O spouse of Christ, I yet further entreat you, that you will tell us something of the love of your celestial bridegroom. * A bundle of myrrh my boloved is to me he shall abide between my breasts. The place of the heart is between the breasts, that is between the paps: my beloved therefore shall abide between my breasts; that is, the memory, affection, and love of Christ jesus my bridegroom, shall always be between my breasts, that is, in my heart. So that at all times, aswell in prosperity, as in adversity, I will call to memory all the benefits which he hath bestowed upon me: because he hath loved me, and died for me; and hath ascended into heaven; and to the end I may come unto 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 bridegroom (Christ jesus) be under my head, that is to say: let the gift of the holy Ghost, during this present life, rest in me: and let the understanding of the holy scriptures be in my mind, that I may know him, and perfectly love him: (Cant. 2.) that is to say, make me to attain to eternal felicity.  
O most dear sister, desire the handmaids of Christ that are with you, and say to them: * Stay me up with flowers, compass me about with apples because I Languish with the love of my beloved bridegroom Christ jesus (Cant. 2.) O you my sacred sisters who already love Christ above all things, and prefer nothing before his love, stay me up with the examples of your good works: and show me how I may be able to find Christ my beloved, because I languish through his love, This love is sweet, this languishing is delightful; this sickness is sacred; this affection is chaste, this conjunction is undefiled; this copulation is uncorrupted; this embracing is unspotted. And you o sacred sisters, stay me up with flowers, that is, with the examples of your holy conversation, because I languish through the love of my bridegroom.  
Most chaste virgin, you truly languish through the love of jesus Christ your bridegroom, if you despise and contemn all earthly things for the love of him. Verily you lie sick in the bed of contemplation, if you love Christ above all things. You are truly sick for the love of Christ, if you love heavenly things, more than earthly, You truly lie sick and languishing for the love of Christ, in the bed of internal love and sweetness, if you be strong in good works, and weak in worldly businesses.  
My most dear and loving sister, if you love Christ with your whole heart, and prefer nothing before the love of him, you shall rejoice with the same Christ jesus your bridegroom in his heavenly kingdom. If you imitate Christ sincerely and love him unfeigned by, you shall without all doubt rejoice with him in his heavenly country: and shall follow him with the holy virgins whither soever he goeth. If you adhere to Christ with all devotion, and sigh to him day and night in this present world, without doubt you shall rejoice with him in his heavenly palace: and shall sing sweet hymns unto him among the quires of virgins as it is written: 
Thou feeding there, where lilies spring,  
While round about thee Virgins dance:  
Thy spouses dost to glory bring,  
And them with high rewards advance.  
The Virgins follow in thy ways,  
Whither so ever thou dost go:  
They trace thy steps with songs of praise  
And in sweet hymns, thy glory show.   
This I have said, (most dear sister) to the end you should love Christ above all things, and prefer nothing before his love. I desire you, be loved sister, that you will admit no sweetness besides Christ seek no love besides Christ, and love no beauty besides Christ. Weep and lament for the love of Christ your redeemer, until you see him reigning at the right hand of his heaven by Father. Amen.   

Of the love of our neighbour. CHAPT. XIII.  
MOst loving sister, listen what our Lord jesus Christ saith to his disciples. * In this all men shall know, that you are my disciples, if you have love one to an other. (Io. 13.) All. the faithful are Christ disciples. Every one is his alisciple, whose doctrine he followeth. He therefore that will be the disciple of Christ, let him endeavour to love his neighbours as himself. * The love of our neighbour works no evil. (Rom. 13.) Why? Because * love is the fullness of the law. And the Apostle S. Paul: * Walk in love as Christ also loved us, & delivered himself for us. (Ephes. 5.) Likewise the Apostle S. john sayeth: * He that loveth his brother abideth in the light, and scandal is not in him. But he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whiter he goeth, because the darkness hath blinded his eyes. (1. Io. 2.) If any one shall say, that I love God, and hateth his brother he is a liar. For he that loveth not his brother whom he seethe: God whom he seethe not can he love? And this commendement we have from God that he which loveth God, love also his brother (1. Io. 4.) Solomon also saith? * He loveth at all times that is a friend, and a brother is proved in distresses. (Pro. 17.) S. Augustine likewise sayeth thus: You conquer a man by humane felicity; you conquer the devil by the love of your enemy.  
Howbeit, dear sister, the love of God's servants one towards another ought not to be carnal, but spiritual. Nothing is more grateful to God then fraternal love and affection nothing more delightful to the devil than discord and dissension. Holy love is free from scandal. Esteem every faithful man to be your brother. Remember that one supreme workman hath made us. True love is void of scandal and bitterness. Venerable sister, in the love of your neighbour you shall know how you ought to attain to the love of God. Like as love doth lift up the mind, so malice doth cast it down. You can neither love God truly without your neighbour, nor your neighbour without God. Then you have true charity indeed, when you love your friend in God, and your foe for God. The more liberal you are in loving your neighbour, the more ample shall your reward be hereafter. If you love your neighbour truly, your heart will be in rest and tranquillity. But he that bateth his neighbour is enuelopped in darkness: and therefore by loving your neighbour, you cleanse the eye of your mind to see God the better. Howbeit most R. sister, I admonish you, that you love no man carnally. Whereupon S. Isidorus saith: He showeth himself to be earthly minded, that loveth any mortal man carnally, more than is expedient.  
We cannot abide in God, if we will not live at concord in this world: a true friend is tried in time of need. If we will keep God's commandments, we must love our neighbours as ourselves: because he that sincerely loveth his brother, doth soon appease God the father. He that loveth his neighbour, cannot commit murder, nor aculterie, nor theft, nor perjury, nor bear false witness, nor take any thing by force, not bear any one ill will, nor live at variance. Wherefore honest virgin, let us always meditate and practise the love of God and our neighbour, in which the whole law doth depend and the Prophet's.  
Moreover if our neighbour suffer any tribulation, or sickness, or loss, or is cast into prison, it is a token that we are in the body of the Church, if we condole for him: but if we condole not, we are already cut off from the body of the Church. Charity, which doth combined and quicken all the members of the Church, if it see us to rejoice at our neighbour's misery, doth immediately cut us off from the body. So long a member grieveth, as it remaineth in the body. But if it be cut off from the body, it can neither feel, nor grieve. If a hand, or a foot, or some other member be cut off from the body, if the whole body should afterwards be divided in many parts, or cast into the fire; that hand, or foot, or other member would then feel no pain, for that it is already separated from the body. Such is the case of every Christian, which doth not grieve at an other man's loss, tribulation, necessity, or anguish; but (which is worse) doth rejoice, because he is already divided from the body of the Church. But let us (honest virgin) love well and sincerely, if we desire to keep true and perfect charity. Let us endeavour to love all good Christians as ourselves, that Christ being out head, we may merit to be his members: that when Christ our life shall appear, we may appear with him in glory, by the concord of charity, and the love of God, and our neighbour.  
Then a friend is truly loved, when he is loved not for himself, but for God. Whereupon blessed Isidorus sayeth: He that inordinately loveth his friend, loveth him more for himself, then for God. Then every one becometh contrary to God's divine justice and bounty; when he despiseth his friend, strooken with any adversity. True friendship is infringed by no occasion, abolished by no time: but whither soever time doth turn itself, it continueth constant and firm. Seldom shall you find a friend, that remaineth faithful to the very end. That is true friendship, that seeketh nothing of the goods of his friend, but his good will only: that is, doth love his lover gratis without hope of commodity.  
Wherefore loving sister in Christ, I admonish you, that you love your friends in God, that is, in good. Love likewise your enemies for God, as it is written: * Love your enemies, do good to them that hate you. (Luc. 6.) And again: * If thine enemy hunger, give him meat: if he thirst, give him drink. (Rom. 12.) And a little before in the same chapter: * Bless them that persecute you: bless, and curse not. Love is the sister of charity. Charity was never without love; nor love without charity. Wherefore honest virgin we have need of love, in which so great virtues do consist, and from which so great commodities do arise.  
Love hath two wings. The right wing is the love of God: the left wing is the love of our neighbour. No man with one wing will be able to soar up to heaven. Why? Because neither the love of God alone without the love of our neighbour, nor the love of our neighbour alone without the love of God is able to obtain eternal beatitude. Wise virgin, take unto you these two wings; to wit, of the love of God and your neighbour: that by practising works of charity, you may be able to fly freely; and arrive to that heavenly country. Amen.   

Of compassion. CHAPT. XIV.  
MOst dear sister, hear what our Lord jesus Christ saith. * All things whatsoever you will that men do to you, do you also to them: for this is the law and the Prophets. (Mat. 7.) And S. Paul saith: * Rejoice with them that rejoice, and weep with them that weep. (Rom. 12.) And again: * Bear up the weak, be patiented to all. (1. Thes. 5.) Solomon also sayeth: * He that despiseth his neighbour, sinneth. (Prou. 14.) Keep loyalty with your neighbour in his poverty, that you may also rejoice with him in his prosperity. Remain faithful to your neighbour in time of distress, that you may be coheir 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. Whereupon the Psalmist sayeth: * He hath opened a pit, and digged it up: and he is fallen into the ditch, which he made. (Psal. 7.) He loveth not his neighbour perfectly, that succourreth him not in time of adversity. 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 ourselves in that manner, as that we neglect not the care of our neighbour.  
Therefore dear sister, whatsoever you would not have to happen to yourself, wish not to happen to your neighbour. Condole at others calamities shed tears for other men's miseries. Be sorrowful for the sorrows of other men: be infirm with such as are infirm. Lament at other 〈◊〉 losses, as if they were your own: mourn with those that mourn. Be sorrowful with those that are sad: weep with those that weep: condole with those that are heavy: comport yourself in that manner towards others, as you would they should towards you in the like case. That which you would not willingly endure, do not to an other, lest the like happen to you. Be as favourable in other men's offences, as in your own: and consider not yourself and others, after a different fashion.  
If your enemy fall, do not rejoice or grow proud at his ruin: neither take dilight at the news of his death, lest peradventure some mishap befall you for the same. Triumph not at the fall of your adversary, lest perchance God turn his wrath upon you. Forsome misery or other will befall him suddenly, that rejoiceth at the fall of his enemy. Let humane affection therefore move you to pity those that are wretched: let the sorrow of compassion make you compassionate of such as are in need: let the love of commiseration make you to feel the afflictions of your friend. If your enemy hunger, give him meat: if he thirst, give him drink. Despise not the poor, contemn not the needy: disdain not such as orphans or fatherless: let no man departed from you contristated or discontent at your harsh carriage. Visit the sick, comfort the weak-minded: that you may deserve to be comforted by our Lord in eternal beatitude. Amen.   

Of mercy. Capt. XV.  
MOst dear sister, hear our Lord jesus Christ saying in the Gospel: * Blessed are the merciful: for they shall obtain mercy. (Mat. 5.) And again. * Be ye therefore merciful, as also your father is merciful. (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.) Solomon also sayeth: * To do mercy and judgement doth more please our Lord, than victim. (Prou. 21.) Mercy maketh place for every one, according to the merit of his works. * Man's compassion is touching his neighbour: but the mercy of our Lord is upon all flesh. (Eccli. 18.) He that doth mercy, offereth a sacrifice pleasing to God almighty. God's mercy taketh his name from taking pity of other men's misery. He that is not merciful towards an other, will not be able to find mercy at the hands of his Creator.  
Beloved Sister, let mercy and truth go befote you. Never forsake mercy. You will do good to your soul, if you be merciful. He that is merciful to an other, shall obtain mercy of our Lord. Venerable sister, whatsoever God hath given you, be ready to bestow in works of mercy. Show mercy without murmuring. Such will be your work, as is your intention. Where there is no good will, there is no mercy. That good which you do, do for mercy, not for vain glory. Do nothing for praise, but for an eternal recompense. Do nothing for any temporal respect, but for an everlasting reward. Do nothing for fame, but for life everlasting. To which almighty God vouchsafe to bring you, most reverend sister. Amen.   

Of the examples of the Saints. CHAPT. XVI.  
THe examples of holy men are exceeding profitable to stir us up to amendment of our lives, & to egg us us forward in the way of perfection. Most dear sister, the falls and uprising of holy men are written for this cause, that we (poor wretches) should not despair through the multitude of our sins, but should be animated to rise again by penance after our fall: that no man should despair of God's goodness after sin, when he seethe that even Saints themselves after their fall have risen again. For this cause God ha●h proposed the virtues of the Saints for our example and instruction: that by following their footsteps we may attain to the kingdom of heaven: or if we will not follow or imitate them in well doing, we may be inexcusable in pain.  
The Saints of God, aslong as they lived in this world, ceased not to be fervent in good works: to wit, in fasting, in watching, in alms deeds, in chastity in continency, in long an imitie, in patience, in sweetness, in prayers, in persecutions, in benevolence, in hunger and thirst, in cold and nakedness, and in many labours for the love of Christ. The Saints of God despised this present world, that they might obtain that kingdom which shall endure world without end: they received not here the promises, or earthly and transitory riches, which lead such as abuse them to eternal perdition: but abandoning this country with their whole intention, they lifted up their eyes to the heavenly Jerusalem.  
The Saints of God eschewed sin in thought, word, and deed, in their sight, in their hearing, in their nod or becking; in their eyes, in their hands, and in their feet: in chiding, brawling, and dissension: in vain glory, pride, and boasting: in covetousness, in gluttony, in drowsiness, in fornication, and in drunkenness. Preserving their bodies and souls, they fasted two manner of ways, to wit, from vice, and sinful actions. Abstinence from meat is good, but abstinence from vice is much better. Whereupon the Church saith of her members, that is of the v holy Fathers: * My hands have distilled myrrh. (Cant. 5.) What do we understand by the hands, but the actions of the Saints? and what is meant by myrrh, but the mortification of the flesh, and of vices? The hands of the Church are holy men doing good works, of whom she saith: * They have wrought justice. (Heb. 11.) The hands of the Church therefore do distil the myrrh of good works because they show unto us the examples of virtuous actions, and declare unto us how we ought to mortify the vices of our flesh. Whereupon one of them said: * If you live according to the flesh, you shall die. (Rom. 8.) And again: * Mortify your members, that are upon the earth. (Colos. 3.) And again the Church saith: * My fingers are full of most approved myrrh. (Cant. 5.) Then verily our myrrh is most approved, when our flesh is perfectly mortified, and our vices and sins are utterly extinguished.  
Wherefore beloved sister in Christ, if we desire to obtain the company of the Saints, it is necessary that we follow their examples. If we sinne and do amiss, we have now no excuse. Why? For that the law of God doth admonish us daily, that we live virtuously: and the examples of the holy Fathers do continually invite us to do good works. 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 wickedness, why are we slow to imitate the good in goodness? Wherefore, venerable sister, let us be seech God, that those virtues, which he hath prepared for his Saints for their crown, may not turn to our torment and damnation, but to our greater good and salvation. Doubtless we believe, that if we follow the examples of holy men, we shall after this life reign with them in heaven.  
The more we read the lives of the holy Fathers, the more blame worthy we are, if we refuse to follow their examples. Now o virtuous virgin, I beseech almighty God, that he will bestow upon you those virtues of the holy Fathers: to wit the humility of Christ, the devotion of Peter, the charity of john, the obedience of Abraham, the patience of Isaac, the long sufferance of jacob, the chastity of joseph, the meekness of Moses, the constancy of josuè, the benignity of Samuel, the mercy of David, the abstinence o● Daniel, and the other worthy works of the ancient Saints, that after this mortal life, you may be able to attain to their company.  
Consider daily, o virgin of Christ, with what moderation, with what intention, or with what compunction these holy men have pleased God. Whereupon in the person of Christ in the Canticles of canticles it is said to the Church: * How beautiful are thy paces in shoes, o Princes daughter. (Cant. 7.) Christ by the power of his godhead is Prince of all things created: and therefore the holy Church is called the daughter of the Prince, because by the pteaching of Christ she is regenerated into a new life. Now what are the shoes of the Church, but the examples of the holy Fathers, by which we are fenced in the way of this world, that with these shoes we may pass through all tribulations. We (dear sister in Christ) do likewise spiritually fence our feet with shoes, when we take example of well living from the holy Fathers; that like them we may vanguish worldly temptations. Again in the same Canticles the bridegroom of the Church Christ jesus speaketh, saying: * I came down into the garden of Nuts, to see the fruits of the vales, and to look if the vineyards had flourished, and the Pomegranates budded. (Cant. 6.) The vineyards flourish, when in the Church children are newly generated in the faith, and are prepared to a holy conversation, as it were to the solidity of good works. The Pomegranates do bud, when perfect men by the examples of their good works do edify their neighbours, and in newness of holy conversation do renew them by their preaching, and virtuous examples. Wherefore I admonish you, spiritual friend in Christ, that in your whole life and conversation, you give good example to all men.  
Venerable sister, I desire, that by living virtuously, you shine to all the handmaids of God, that are with you in the Monastery: because as S. Gregory saith: They that hide their good life from others, are kindled in themselves, but are not an example of light unto others; but they that give light and virtuous example unto others by their good life and doctrine, are as burning lamps; for that they show unto others the way of salvation. Whereupon our Lord saith: * Let your light so shine before men, that they may see your good works, and glorify your father, which is in heaven: (Mat. 5.) for that all glory is to be given to God alone. Howbeit I admonish you, o virgin of Christ, that your actions be so done in public as that your intention remain in private.  
Wherefore most loving sister in Christ (as I have alrea●●e said) in all your action, and in your whole conversation imitate the Saints of God, emulate their virtues, set their sacred examples before your eyes, and by imitating them consider what they have done. Set before you the examples of holy men; let their examples invite you to regular discipline. Consider their virtue that you may do your duty: consider their virtue, that you likewise may live virtuously: let not your life scandalise their doctrine: live so upright in religion, that every one may speak in your commendation. Carry your sel●e so uprightly, that every one may speak well of you; have a care of your good name and credit, have a care that your good name and fame be not obscured or touched with any bad rumour or report. Amen.   

Of contention. CHAPT. XVII.  
The Apostle S. Paul saith: * Whereas there is among you emulation and contention, are you not carnal, and walk according to man? (1. Cor, 5.) And Solomon saith: * Among the proud there are always brawls. (Prou. 13.) * An evil man always seeketh brawls, an evil Angel is sent against him (Pro 17.) He that walketh by dangerous places, quickly falleth: so he that daily contendeth with his neighbours, quickly falleth into scandal. Meek men do always detest contentions, they that daily contend and brawl are loved but of a few. Peace and concord are pleasing to every one, and therefore necessary for all men.  
Most dear sister, hear S. Augustine, saying: O how irreprehensible might we be in our life and conversation, if we were so careful to amend our own imperfections, as we are to carp at those of other men. Howbeit if we well consider ourselves, we shall find many things amiss. This I would have you know, that there is nothing more unseemly than contentions among religious men, who by concord and love ought to shine in the world, like the stars in heaven. Contentions are wont to have their original and of spring from envy and detraction. But if detraction and debates be in the Cloister: where is regular taciturnity, were is the sanctity of religion, where is the silence of the order, where is the good observance of the monastery, where is the bond of charity, where is the place of unity, where is the concord of fraternity, where is sociable love and amity? Ah, alas. Regular taciturnity perisheth, the sanctity of religion vanisheth, the silence of the order faileth, the good observance of the monastery runneth to ruin, the charity of fraternity cometh to nothing.  
If they which ought to live in peace, begin to contend, brawl, and detract one an other, where is that sweet life, that quiet life, that peaceable life, that modest life, that chaste life, that contemplative life, that Angelical life, that ougt to be in a clayster? Certainly perfect peace cannot he there, where a detracting tongue doth rule and domineer: where brawlings and contentions do reign, there cannot be perfect religion. Have a care therefore dear sister, lest by dissensions and contentions you lose your labour. Have a care lest you lose your time by detractions and brawling. Look to yourself with all diligence, lest by scolding and contentions you lose the celestial promises. Have a care, least by idle worde● and speeches, you lose eternal happiness. Wherefore bridle your tongue, and so you will become religious: for if you bridle it not, you will soon become otherwise.  
But if perchance you do not believe me, hear the Apostle S. jamès, Saying: * If any man think himself to be religious, not bridling his tongue, but seducing his heart: this man's religion is vain. (jam. 1.) the tongue is a little member in the body of man: howbeit if it be not governed warily, it defileth and corrupteth the whole body. For like as a little leaven corrupteth the whole paste, and as a small sparkle of fire burneth a great forest: so the tongue (if it be not bridled) doth scandalise lords and governors, equals and companions, subjects and such as are inferiors, and doth set them at strife and variance. A contentious tongue, if it be not kerbed, permitteth no man to live in quiet. A scolding tongue is full of poison: it it be not rebuked when it speaketh amiss; it moveth all the standers by to offence.  
Wherefore venerable sister, I give you this counsel, * that you stay your tongue from evil and your lips, that they speak no guile. (Psal. 33.) Consider from whence you have come, and for what end. You have left the world, and fled to the tents of God, that is, to a monastery: you have forsaken the riches of the world, and have come to gain the riches of heaven, and for this cause have chosen poverty. You have chosen poverty of your own accord, and therefore aught to forget all things, which you have left for the love of God. Have a care therefore not to prefer yourself before others: the greater you are, humble yourself in all things: avoid the conventicle of conspiracy and detraction: fliè murmuring and whispering, and do not hearken to the same. Listen not to murmurers, turn your ears from slanderers, as from serpents. Shun the society of slanderers, for that (as serpent's) they infuse deadly poison into the ears of the hearers. He that doth backbite, and he that willingly listeneth unto such a one, both of them do sin. He that doth slander or backbite an o●her, doth not sin alone; but he likewise that doth willingly listen unto him. Honest virg●n, hear what King David saith concerning this thing: * I have not sitten (saith he) with the council of vanity, and with them that do unjust things I will not enter in. (Psal 25.) Do not you therefore sit with the council of vanity, neither keep company with those that talk lewdly: contend not in any case, be not a friend of discord and variance.  
Contention breedeth debate. Contention extinguisheth the peace of the heart. Contention begetteth brawling. Contention causeth quarrelling. Contention stirreth up hatred. Contention breaketh concord. Contention troubleth the eye of the mind; as King David doth testify: * Mine eye is troubled with fury. (Psal. 6.) And therefore loving sister in Christ, I give you this brotherly caution, not to contend with an other upon any occasion. Contend not for meat, or drink, or clothing, but receive from the hands of your superiors those things which they shall give you, without murmuring: accept gratefully, whatsoever they shall give you. If your sister receive better apparel than you, be not moved thereat. If your Abbess or Prioress give you an old threadbare coat, and your sister one that is ten times better: let not this make you murmur. If your sisters get the best garments, and leave you the worst, never contend for such a trifle as this.  
In things temporal choose not the best. In things transitory seek not that which is most costly. In things of this world covet not that which is most esteemed. Why? Because you have not come to riches, but to poverty. You have not come to the monastery to have riches, but to get spiritual virtues. You have not come to the cloister that you might shine in rich array, but that you might serve God in simplicity. You have not come to religion, that you might appear glorious in the eyes of men by being gallantly apparelled, but that by humility you might please God. You have not come to this holy order, that you might accomplish your own will and pleasure, but that you might obey the will of an other, and contemn for the love of God all earthly things whatsoever. For otherwise it had been better for you to have remained in the house of your father, then in the monastery to seek af●e● gorgeous attire. It had been better for you in your father's house to have taken solace, then to be an occasion of scandal among the handmaidens of God about earthly and transitory trash It had been better for you to have remained in your own land or country, then to contend, scold, or murmur in the house of God almighty. Wherefore most dear sister as I said before endeavour to strive about nothing, saving only to please God alone. Amen.   

Of Discipline. CHAPT. XVIII.  
THAT most wise King Solomon saith: * My son, hear the discipline of thy father, and leave not the law of thy mother: that grace may be added to thy head, and a chain of gold to thy neck. (Pro 1.). Hold discipline, leave it not: Keep it because the same is thy life. He that hateth reprehensions is unwise. He that forsaketh reprehensions, erreth. He that despiseth discipline, sinneth. He that keepeth discipline, shall find life. But he that will not keep discipline, shall find death. Povertie and ignominy to him that forsaketh discipline: but he that yields to him, that rebuketh, shall be glorified. A fool scorneth the discipline of his father, but he that regardeth reprehensions shall become more prudent. * Reprehension doth more profit with a wise man, than an hundred stripes with a fool. (Prou. 17.)  
A wise and discreet man will not murmur against him, that chastiseth him. Howbeit chastisement must be moderate. Whereupon S. Ambrose saith: He that is gently chastised doth reverence him that chastiseth him: but he that is chastised or rebuked over severely, doth neither take it in good part, neither is he amended thereby. They are sweetly to be tolerated, who by reason of their weakness cannot be rebuked. According to the diversity of those that offend, some are to be endured, others to be corrected, for that there are sundry sorts of sins.  
The Prelates of the Church ought to bear with their subjects whom they correct, and to correct those t●at they bear with all. Hereupon Solomon caused the image of a lion, and ox, and Cherub to be engraven upon the brazen pillars of the temple of our Lord. What other thing do the brazen pillars signify in the temple, but the Prelates in the Church? Whosoever do undertake the solicitude of government, do as pillars bear the burden that is laid upon it. Cherubi signifieth fullness of knowledge. The Cherubins therefore are placed upon the brazen pillars; because the Prelates of the Church ought to be full of heavenly knowledge. By the lion is signified the terror of severity: and by the ox the patience of levity or mercy. On the pillars therefore the lion's ar● neither engraven without the oxen, nor the oxen without the lions. Because the Prelates of the Church ought to correct their subjects sometimes by severity sometimes by sweetness: sometimes by words at other times by blows: because he that will not amend by fair means, must of necessity be corrected and rebuked by force. For those wounds must be cut off by abscission, which cannot be cured by any milder means.  
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 private, may be amended in public. They that openly offend, ought openly to be rebuked: that whiles they are healed by open reprehension, they likewise may be corrected, that did amiss by imitating them: that whiles one is corrected, the rest may be amended. It is better, that for the salvation of many, one be condemned: then ●hat by the licentious behaviour of one, many be in hazard. S. Gregory likewise saith: There are many that listen when they are blamed, but yet disdain to return to amendment. Let every one hear of the kingdom of heaven what he affecteth: let him hear of hell what he feareth: that if love do not invite him to virtue: fear at least may revoke him thereunto. S. Isidorus also saith: Just men take their reprehension in good part, when they are rebuked for their faults.  
Most dear sister, discipline is a mistress not be despised: and therefore we ought to love our superiors, and to listen to their words with all meekness, for that by their reprehensions and chastisements they take away from us our own wills, and out worldly desires. Whereupon the Church or every faithful soul saith of Prelates or superiors in the Canticles: * The keepers that go about the city found me: they strooke me, and wounded we: the keepers of the walls took away my cloak. (Cant. 5.) By the keepers of the city we understand Prelates, who keep the state of the holy Church, who likewise find a faithful soul, and strike the same by their preachings, exhortations, and threatenings, and wound her with the love of Christ's charity: neither doth this suffice them, but they also take away her cloak from her; that is, all temporal substance, and earthly delectation, that so they may send her (being free from worldly riches and sin) to the kingdom of heaven.  
Wherefore deate sister in Christ, it is very fitting that we love our Prelates, as our parents; to the end that we may willingly receive from them the discipline of our salvation, according to the counsel of King David, saying * Apprehend discipline, lest sometime our Lord be wrath, and you perish out of the just way. (Psal. 2.) If therefore we will not perish out of the just way of salvation, it is expedient that we embrace discipline. If he that receivet not discipline, shall perish out of the just way: doubtless he shall be confirmed in the just way, that receiveth discipline.  
Now therefore venerable sister, I admonish you, that you willingly accept discipline, that you may be freed from the anger of God almighty, and confirmed in the iu●t way. Give him many thanks, that shall chastise you: render him thanks, that shall rebuke you. If your Abbess or Prioress shall reprehend you for your good, be not grieved: when your Abbess or Prioress shall show you the way of salvation, listen willingly to their doctrine: when any one doth seek to advance you in the spiritual course which you have undertaken: behave not yourself rebellious towards him. Love them that shall reprehend you for your offences: love them that shall chastise you for your negligences. Do nor revile them that rebuke you: neither render evil for good. Answer not churlishly when they give you good instructions: neither render them cross words for their courteous admonitions. And why so? * Because he that loveth discipline, loveth wisdom. (Pro. 12.) And therefore if you will love discipline, you will become wise. You will become prudent, if you will patiently endure chiding: you will become patiented, if you will humbly endure correction.  
Honest virgin, for this cause we are chastised of our Lord and of our Superiors in this life: that with this world we be not damned. It is fare better for us to be corrected in this life by our Superiors for our negligences: then to be damned in the life to come. It is better for us to be chastised now by our Superiors for the transgressions and faults which we have committed; then to be punished in the next world.  
My most loving sister in Christ, it is better for you to be scourged by the hand of your Abbess, then to endure eternal sorrow and anguish. It is better for you to be whipped in this life by the hand of your Abbess or Prioress, than hereafter to endure those torments that are endless. It is better for you to be chastised by the hand of your Abbess, then to sustain those torments, which shall never cease. It is better for you to endure whipping in this world from he hand of your Abbess or other Superior, then to endure those infernal torments, which shall last for ever. It is better for you to be temporally scourged with twigs by the hand of your Abbess or Prioress, then to be eternally scorched in those hellish flames. from which he vouchsafe to deliver you, who with his precious blood hath redeemed you. Amen.   

Of obedience. CHAPT. XIX.  
MOst dear sister, hear the words of the Apostle S. Paul: * Let every soul be subject 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 contemn the powers, whither they be ecclesiastical or civil: because all are ordained of God. And therefore when we contradict our Superiors by disobedience, we do God wrong. When by pride and disobedience we are rebellious to our Prelates, we do against God's precepts. When we behave ourselves towards them stubbornly and disobediently, we contemn God almighty, who sayeth. * 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 virtue of obedience the Prophet Samuel praiseth, saying: * Better is ohedience then victim and to hearken, rather than to offer the fat of ramme●. Because it is as it were the sin of enchantment, to resist: and as it were the wickedness of idolatry, to refuse to obey. (King. 15.) Marry the sister o● Aaron through pride & disobedience murmured against Moses her brother, and forth with she became a leper. (Num. 12.). Marry which murmured against Moses her brother, (that is, against her Prelate or superior) signifieth the soul of every man, which through disobedience and rebellion murmureth against her Prelate, to whom she will not obey, nor receive the precepts of salvation. And for that she will not admit the precepts of her Prelate by humbly obeying him, she is strooken and defiled with the leprosy of sin. * Likewise Core, Dathan, and Abiron who through pride, stubborns, and disobedience, murmured against Moses, and Aaron, were presently punished for their presumption, as it is written in the Psalm, * The earth was opened, and swallowed Dathan: and overwhelmed the congregation of Abiron. (Psal. 105.) And again. * A fire flamed up in their synagogue: the flame burned the sinners. (ibidem.) also king Ozias, when through pride disobedience, and stubbornness, he had taken the censar in his hand to burn incense, and meant (contrary to the law of God) to offer sacrifice, was strooken with a leprosy by almighty God, and received the print of his pride in his forehead. (Paral. 26.) King Saul in like sort, for that he was disobedient, lo●● his kingdom, and fell into the hands of his enemies. Likewise the Prophet jonas, through disobedience fled from the face of God amighty, being sent to preach in Niniuè; And for this his fact a fish swallowed him, and carried him into the bottom of the sea. (jon. 1.) Wherefore we ouht to beware, least through ●isobediēce we presume to arise against our Prelates, & so our Lord punish us for resisting those that are his vice gerents. Venerable sister, almighty Go● for our good, hath placed Prelates in his Church, that they may provide for us, that they may render an account to God for us, and may keep us from doing amiss. Whereupon the Apostle S. Paul sayeth: * Obey your Prelates, and be subject to them: for they watch as being to render an account for your souls. (Heb. 13.) Prelate's ought to keep and govern our Lords flock with great solicitude and watchfulness: of w●ome it is written in the Canticles: * Behold threescore valiants o● the most valiant of Israel, compass the little bed of Solomon: all holding swords, and most cunning to battles: every man's sword upon his thigh, for fears by night. (Cant. 3.) Our Saviour Christ is the true Solomon, for that he is truly peaceable, because he hath made peace between God and man. The little bed of Solomon is the congregation of the faithful, in which God doth dwell and repose. Threescore valiants compass the little bed of Solomon, to wit, Prelates or superiors; who by defending, chastising, rebuking, correcting, and admonishing, do environ and keep the Church of God from enemies visible and invisible. Who in this respect are called valiant; for that the Prelates of the Church ought to be perfect in the observance of God's commandments: all holding swords, that is, the spiritual word, for that by their preaching they ought to repress the vices of their subjects. They are most cunning to battles, because it is necessary, that they know how to fight against their ghostly adversary. Every man's sword upon his thigh. The Prelates of our holy mother the Church hold their swords upon their thigh, for that they ought first to cut off vice in themselves, and then in their subjects. And all this they do in respect of fears 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 wait to entrap holy Prelates, that they being deceived, they may foul and defile King salomon's bed, that is, the congregation of the servants of God.  
Most dear sister, I have told you this for this cause, that you may know, how humbly and devoutly we ought to obey our Prelates or Superiors. Obedience alone is the virtue, which doth engraft other virtues into our mind, and doth keep them being engrafted; whereof Solomon saith: Obedience is better than victim: because by victim the flesh of an other is killed, but by obedience our own will is bound and sacrificed. Whereupon it is truly said, that * an obedient man speaketh victories: (Prou. 21.) because he that for the love of God humbly obeyeth an other man's voice, doth in his heart conquer himself. Adam fell into hell, for that he was disobedient: but Christ ascended into heaven, because he obeyed God the Father even unto death. Like as by the disobedience of Adam many became sinners: so by the obedience of Christ many became righteous. And as by the sin of Adam all men are condemned to death: so by the justice of Christ all men are justified unto life. And again: As the disobedience of our first parents begot death: so the obedience of Christ begot life.  
Therefore dear sister, if for the love of Christ you will be obedient to your Prelates and superiors, you shall reign with Christ in eternal happiness. Have a care at no time to speak amiss of your mother, that is, of your Abbess or Prioress. Never show yourself rebellious to your Prelates, contradict your superiors in no case. Contrariwise comport yourself with reverence towards all that are of better knowledge, and better life than yourself. Reverence every man according to the merit of his sanctity. Give greater reverence to those of greater degree. Honour every man according to his dignity. Behave not yourself towards your superiors, as if you were their equal: obey your Seniors, and humbly accomplish their will. Yield to the authority of your elders: and be ready to serve your seniors. 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 Creator. Never be obedient in things that are evil. Obey not him that evilly commandeth any thing: being bid to commit sin, consent not to the same. Obey not in evil to any power or superior, although never so many pains, punishments, or torments be inflicted upon you for your labour. It is better to suffer death, then to commit deadly sin. It is better to be strangled, then eternally damned. Neither is he free from fault, who consented, that evil might be committed. Wherefore venerable sister, be obedient even unto death, and God will give you a crown of life. Amen.   

Of perseverance. CHAPT. XX.  
MOst dear sister, listen to S. Hierome saying: We do not so much consider the entrance or first beginnings of Christians, as the end and perseverance. The Apo le S. Paul began amiss, but ended well: contrariwise judas Ischarioth began well, but ended ill. The beginning of judas was commendable, but his end was damnable. Whereupon S. Gregory saith: The virtue or perfection of a good work is perseverance. Our good works are to little purpose, if they be left before the end of our lives. S. Isidorus likewise saith to the same effect. God doth not judge a man according to his life past, but according to his end. For every one at the day of his death shall be justified, or condemned. Whereupon it is written: * If the tree shall fall to the south, or to the North; in what place soever it shall fall, there shall it be. (Eccl. 11.) S. Marry Magdalen deserved before all others to see our Saviour first after his resurrection, for that she persevered constant in seeking h●m. For which cause it is likewise said in the Canticles: * In my little bed in the nights I have sought him, whom my soul loveth. (Cant. 3.)  
Wherefore I admonish you, honest virgin, that you seek the same jesus Christ you bridegroom in your bed: I mean in rest of mind, and quietness of contemplation. In the nights seek him, that is, in this life sigh after him, and desire him: that you may perfectly find him hereafter, and see him reigning in the glory of his Father. Seek him without intermission by living virtuously, that you may merit to see him in eternal felicity. I desire you o spouse of Christ, that you will say with the Prophet David: * My soul hath thirsted after the strong living: when shall I come, and appear before the face of God. (Psal. 41) Verily your soul doth thirst after God, if she love him above all things. Verily your soul doth thirst after God, if for his sake she despise all earthly things. Verily your soul doth thirst after God, if she covet to see him reigning in celestial happiness. The same Prophet doth likewise admonish us, saying: * Seek ye our Lord and be confirmed: seek his face always: (Psal. 104.) that is, in prosperity and adversity, in poverty, and plenty, in sickness and in health, in youth and in old age.  
We ought to seek God with our whole mind, and intention that we may deserve from him to be confirmed in holy conversation, and may merit to find and see him in his heavenly kingdom. Let us cleanse ourselves from all impurity of flesh and spirit; because none shall be able to be elevated to heaven at the day of doom, but those that are chaste of body, neither shall any be able to see the glory of God's divine majesty, but those that are clean of heart. Believe me (dear sister) the kingdom of heaven will not be given to such as are idle and gad up & down, but to such as seek, ask, and knock for the same. For so our Lord saith: * Ask, and it shall be given to you: seek, and you shall find: knock, and it shall be opened to you. (Mat. 7.) The entrance therefore of the kingdom of heaven is to be asked by praying: it is to be sought by living virtuously: it is to be knocked at by perserering in the service of God almighty. It is not enough to begin good actions, but we must likewise strive to persevere in them all the days of our life. * For it is better not to know the way of justice, then after the knowledge to turn back. (2. Pet. 2.) Whereupon our Lord saith in the Gospel: * No man putting his hand to the plough, and looking back, is apt for the kingdom of God. (Luc. 9)  
Therefore venerable sister it is requisite, that by the desire of eternal beatitude we knock daily at the ears of almighty God, and do not desist from those good works which we have begun, until he opening, we deserve to be freed from the prison of this mortality, and attain to the gate of our heavenly country. Amiable sister in Christ, it is good to persevere in God's service: because they that leave the Monastery, and return to the world, become more black than coals. Why? Because by tepidity of mind they are dead and extinguished from the fire of the charity of God. Whereupon S. Isidorus saith: They that through the desire of the world, return from a good life to a bad, are darkened, and through the blackness of sin, defiled and obscured, and estranged from the light of the brightness of God. They that run out of a Monastery to the world, are separated from the society of Angels, and associated to the devils. They that leave religion, and descend to a secular course of life; are separated from the society of God, and made slaves under the dominion of the devil.  
Most loving sister in Christ, consider what you have done. Daily call to mind, from whence, to what, and wherefore you are come. You for God's sake have forsaken and despised all things transitory, and for the love of him have made choice of a Monastery. You have bought the kingdom of heaven, and given yourself for the purchase of the same. Endeavour therefore with great care and solicitude, that you lose not that kingdom, which you have purchased: but strive perpetually to possess that, which you have so much wished and desired. Have a care, lest you lose that kingdom of inestimable price, for which you have given yourself. Hear what the Apostle S. Paul doth say: * He that striveth for the mastery, is not crowned, unless he strive lawfully. He striveth lawfully, that persevereth in the service of God without dissimulation or hypocrisy. He serveth God in that manner as is fitting, who accomplisheth that good work which he hath begun. He employeth himself in good works like a good Christian, who accomplisheth those things, which he hath well begun. Whereupon our holy mother the Church saith of her members in the Canticles: * The beams of our houses are of Cedar, our afters of cypress trees. (Cant. 1.) The houses of the Church are the assemblies of the faithful serving God, and persevering in those things which appertain to God's service. The Cedar therefore and Cypress are trees of an uncorruptible nature, and signify God's Saints, who burn with an unfailing and unfading desire of their Creator, and persevere in good works to the very end of their lives.  
Wherefore venerable sistet, be you also a cypress tree in the house of God, and persevere in good life to the very end. Be you likewise a Cedat in God's house by giving good examples, and the sweet savour of a virtuous conversation to your companions, Prudent virgin, I have said this in this regard, that with your whole mind you despise the love of the world. I have said this in this respect, that you never forsake a religions life; and seek after a recular. I have said this to this end, that you never desire to forsake your monastery, and (as a dog returning to his vomit) to return to worldly vanity. I admonish you, to persevere all the days of your life in religion, and never desire to return to the world again. I adminish you to love your monastery with your whole heart, and esteem the world as base in comparison of it. I admonish you to remain all the days of your life in the house of God, and never to seek to return again to the world? Why? Because a monastical life is addicted to contemplation, a worldly life is laboursome and troublesome; a monastical life is holy, a secular life is full of sin and iniquity: a monastical life is spiritual, a recular life is carnal: a monastical life is heavenly, a secular life is earthly: a monastical life is free from earthly affairs, a secular life is full of troubles and cares: a monastical life is full of amity and affection, a secular life is full of strife and contention: a monastical life is free from cares, a secular life is full of jars: a monastical life is peaceable and quiet, a secular life is full of discord and debate: a monastical life is chaste and clean, a secular life is unchaste and defiled with sin: a monastical life is virtuous, a secular life is virtuous: a monastical life is full of virtues, a secular life is full of vices: a monastical life is full of Sanctity, a secular life is full of iniquity.  
Reverend sister, you have heard the commodities that are in a monastery, you have heard the evils that are in the world: you have heard the virtues of a monastery, you have heard the vices of the world: you have heard the salvation of a monastery, you have heard the perdition of the world: you have heard life you have heard death. Now therefore behold good and evil in your sight or presence: behold perdition and salvation of soul set before your eyes. Behold life and death before you. * Behold fire and water: stretch forth your hand, and choose which you please. (Eccli. 1.) Behold the way of heaven, and the way of hell. Behold the way which leadeth to life, and the way which leadeth to death, walk in which you will. Only this I desire, that you will choose the better.  
Dear brother, I will accept your counsel, and will choose the better way. It is good for me to follow good counsel and advice, and to walk with God's assistance in the way that leadeth to eternal happiness.  
Honest virgin, for that you choose the ●etter way, I cannot choose but render ●hankes unto God almighty. Forsake ●ot therefore the good way, which you ●aue already begun to walk in. Keep ●his good resolution which you have now made all the days of your life, than your work will be perfect, if it persevere to the very end. Salvation is promised to such as are perseverant: the reward is bestowed upon such as continue constant: he is not good, that doth good, but he that doth it to the very end. If therefore you persevere in good works to the very end of your life, you shall be saved.   

CHAPT. XXI. Of virginity.  
* THe wise virgins did take oil in their vessels with their lamps. (Mat. 25.) Most dear sister, hear what I say. Those that are virgins in mind and body, are not foolish, but wise: and are able to go forth to meet the bridegroom, because they have oil in their vessels, that is, chastity in their minds. But those that are virgins in body, and not in mind, are not wise, but foolish: neither are they able to go forth to meet the bridegroom, because they have not oil in their vessels, that is, they have not chastity in their minds. So saith blessed Isidorus: She that is a Virgin in body and not in mind, shall have no reward at the day of judgement. 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 (dear sister) that you be a virgin in mind and body, that after this life ended, you may deserve to be placed by your heavenly bridegroom Christ jesus in the bed chamber of eternal beatitude.  
Virginity is not commanded, but counselled, for that it is a thing so superexcellent. Virginity is a double good, for that in this life it is void of solicitude, and shall receive the reward of chastity in the next world. Doubtless such as remain chaste and virgins, shall in heaven be equal to the holy Angels. The felicity of virgins shall be greater in eternal happiness, then that of others, a● the Prophet Isay beareth witness, who saith: * Thus saith our Lord to Eunuches: I will give unto them in my house, and within my walls a place, and a name better than sons and daughters: an everlasting name will I give them, which shall not perish. (Isay. 56.) All sin by penance receiveth pardon: but virginity, if it be destained, can by no means be repaired: for albeit any one may by penance receive pardon, yet he can never recover his former incorruption.  
Venerable sister, virginity of flesh is worth nothing, where integrity of mind is wanting. Virgin's glorying of their merits, are compared to hypocrites; who outwardly desire the glory of their good actions, which they ought to have inwardly in their consciences. For this is that which is said in the Gospel, * that the virgins had not oil in their vessels, (Mat. 25.) that is; did not reserve the testimony of their good works in their consciences: to wit, to glory in the face in the sight of men, not in the heart in the sight of God. S. Augustine of such virgins writeth thus: Virginity of flesh nothing helpeth, where anger of mind inhabiteth. There is great difference between the purity of a virginal soul polluted with no contagion of sin, and that soul, that hath been subject to the lust of many men. Venerable sister, listen to S. Hierome, saying: To have virginal flesh availeth nothing, if any one marry in mind. To keep corporal virginity likewise is altogether fruitless, if we refrain not our eyes from concupiscence. Virginity in body will nothing profit, if charity, or humility departed from the heart.  
Wherefore honest sister in Christ I admonish you, that you remain a virgin in mind and body. I admonish you likewise, that you take with you the oil of good works, and with them adorn your lamp, and light it with sacred virtues, that when a clamour shall be made: Behold the bridegroom cometh, go ye forth to meet him; you may be able to meet Christ jesus your celestial bridegroom, and be placed by him in the blessed bedchamber of heaven.   

Of chastity. CHAPT. XXII.  
MOst dear sister, I entreat you, that with all devotion you will listen to the words of my admonition. The number of thirty is the first degree, and signifieth marriage. The number of sixty is the second degree, and signifieth the continency or chastity of widows. The number of an hundred is the third degree, which is assigned to virgins for the crown of virginity. S. Isi●orus saith: Some living lasciviously in their youth, will become continent in their old age, and will then observe chastity, when luxury scorneth to acknowledge them as his servants. Such have no reward, for that they have not felt any laborious fight. But they shall have glory, that have fought courageously. For the fruit of chastity is sweetness. Chastity is the unbleamished beauty of the Saints. Chastity is the security of the mind and the health of the body. Luxury doth weaken the body, and causeth a man to become old and decrepit on a sudden.  
Long chastity is reputed for virginity. And therefore venerable sister, the beauty of chastity ought to be loved. Those that are continent, and live chastely, prepare in themselves a dwelling place for God almighty. Wereupon the Apostle doth affirm, that those that live chastely are the temple of God, and that the holy Ghost dwelleth in them. (1. Cor. 3.) Continency maketh a man most near to God. There God dwelleth, where continency remaineth. Chastity linketh a man to heaven. Chastity conducted a man to a kingdom. The kingdom of heaven is promised to such as live chastely. Such as live chastely, shall have an inheritance in heaven. Conjugal chastity is good: vidual continency is better: but virginal integrity is best of all.  
A humble widow is better, than a proud virgin. A widow is better with humility, than a virgin with pride. A widow bewailing her sins is more praiseworthy, than a virgin that vaunteth herself before men of her virginity A widow lamenting her iniquities, is better, than a virgin extolling herself of her merits. A virgin ought not to glory before men of the gift of her virginity: for if she do so, she hath no oil with her: her lamp is extinguished, a virgin ought not to despise widows. A virgin that desireth to please God, must not contemn women that live chastely: for if she do this, she will displease God, and hurt herself. A virgin that despiseth women that live chastely and serve God, is abominable for her pride. Why, what is the reason? Because a humble sinner is better, than a proud just man. Despise not therefore (venerable sister) women that have come out of the world: that have had husbands, & have brought forth children: because if you despise them, you will be exceeding culpable before God.  
Anna the Prophetess had been a married woman: and yet she prophesied of of Christ, and deserved to see him (Luc. 5.) Marry Magdalen also was a secular woman, living in the world among others, and yet * she saw Christ rising, and merited to be the Apostle of the Apostles (Marc. 16.) Honest virgin, I have said this to this end, that by no means you contemn Christ hand maids, who have come out of the world to serve God. You ought not therefore to despise, but rather to honour honest women, who have come out of the world to religion: for that it is not fitting, that you contemn such as God hath chosen. Wherefore I admonish you, venerable sister, that for the love of Christ you serve them, and love them as your mothers. Beloved sister in Christ, you ought to serve them as if you were their daughter for this reason, for that God hath converted them from a secular life to himself: you therefore do an injury to God, if you hate his handemaides.  
Moreover my most loving sister in Christ, I would not have you say: I am a dry piece of wood: I would not have you say: I am a fruitless tree, because if you love Christ your bridegroom, and fear him as you ought, you have seven children. The first child is modesty or bashfulness, the second patience, the third sobriety, the fourth temperance, the fifth charity, the sixth humility, the seventh chastity. Behold venerable sister, you have, by the grace of the holy Ghost without labour or pain, brought forth seven children to Christ in your uncorrupted womb, that that may be fulfilled in you, which is written: Because the barren shall bring forth seven.  
Therefore amiable sister in Christ, you ought to nourish, fo●ter, feed, refresh, comfort, and chastise these children, which you have brought forth to Christ jesus your celestial bridegroom Nourish them by good manners. Foster them in the bosom of internal contemplation. Feed them with the milk of eternal sweetness. Refresh them with the love of supernal beatitude, and comfort them with the bread of the celestial word. Chastise them with the rod of God, and command them not to grow proud: also that they grow not light, and transgressors of God● law, and that they never departed, nor be separated from you. You see dear sister, that Virgins have the principal place in the kingdom of God, and not without just desert. For sithence they have contemned this present world, for this cause they have attained to a celestial kingdom: to which he vouchsafe to bring you, to whose service you have consecrated your body and soul. Amen.   

Of fornication. CHAPT. XXIII.  
MY dear sister in Christ, I admonish you, that with all devotion and diligence you listen to these words following of our Lord jesus: * Let your loins be girded, and candles burning in your hands. (Luc. 12.) We gird our loins, when by continency we repress the lasciviousness of the flesh. We hold candles burning in our hands, when we give good examples to our neighbours. The fornication of the flesh (as S. Isidorus saith) is adultery. The fornication of the soul, is serving of idols. The darts of the eyes are the first fornication, the second is of words: but he that is not taken by his eyes, may resist words All uncleame pollution is called fornication, although every one doth enjoy sundry delights of filthiness. For from the delight of committing fornication there spring up divers heinous sins, by which the kingdom of heaven is shut, and a man is separated from God.  
Among the seven deadly sins forninication is the greatest: for that by the uncleanness 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 liveth in you, let fornication be dead in you. Luxury is an enemy to God, and the destroyer both of heavenly grace, and earthly riches. Fornication doth not only defile the body but also the conscience. He that is lascivious and lewd; albeit he seem to live, yet he is dead. * Fornicators and advoterers God will judge, that is, will condemn them. Heb. 13.) Hear therefore most dear sister, the words of S. Isidorus. To be defiled with fornication is worse than any other sin. Fornication is greater than any other sin whatsoever. Fornication is a grievous sin, fornication doth surpass all evils fornication is worse than death itself. It is better to die, then to commit fornication, it is better to die, then to be defiled with a sin so filthy: it is better to die, then by fornication to destroy both soul and body.  
Luxury leadeth a man to the pit of perdition: luxury drowneth a man in the hellish lake of damnation: luxury sendeth a man to destruction. The eyes are the messengers of fornication. The sight is the first occasion of fornication. For the mind is captivated by the eyes. The dart of love entereth to the mind by the eyes: the eyesight sendeth the darts of fornication into the mind: the eye is the first dart of fornication. Wherefore dear sister in Christ, repress your eyes: withdraw your sight. Fix not your eyes on the beauty of the flesh: behold no man with this intention, that you covet him: look upon no man with this intention, that you carnally love him. Gaze not upon any man's face, that you may love him amiss: Turn away your eyes, that they see not vanity: desire not any man's beauty.  
Tell me, venerable sister, what profit is there in the beauty of the flesh? Doth not man whither and dry away as grass? and doth not his beauty fly away as a shadow? When death cometh, tell me, I pray you, how much beauty will remain in the body? When you see the whole body swollen and become stinking, are you not wont to stop your nostrils, that you may not endure a smell so loathsome? Tell me, I pray you, where is then the beauty of the countenance, where are those fair words, which were wont to mollify the hearts of the hearers? Where are then those sweet and pleasant speeches, which did move men to mirth and gladness? Tell me honest virgin, where will then be immoderate laughter, and unseemly jesting? Where will then be that vain and foolish behaviour, which was wont to move men to laughter? All is gone, all is come to nothing, all as smoke is vanished away: lo this is the end of carnal beauty, this is the end of the body.  
Know therefore venerable sister as a thing most certain, that beauty is vain. Solomon saith the same. * Grace (saith he) is deceitful, and beauty is vain. (Pro. 31.) Wherefore most loving sister in Christ, if the beauty of the flesh be vain, if the beauty of the flesh be worms and corruption, if the beauty of the body be earth and ashes, have a care, least for this end you look upon men, and covet their beauty. 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 Christ's sake ought to be contemned, with all thing therein contained. But you honest virgin (who for the love of Christ have left the world, and entered into religion) ought not to be delighted in the beauty of men.  
I therefore counsel you (dear sister in Christ) that above all things you love jesus Christ your bridegroom, that you may be able to reign with him in his heavenly kingdom. Certainly if the concupiscence of fornication doth more delight the mind, than the love of chastity: it is a token that sin doth yet reign in a man. But if the fairness of chastity doth more delight the mind, than the foulness of fornication, it is an evident sign, that not sin, but justice doth now reign in a man. Although a man be chaste in body, yet if he be lascivious in mind, it is apparent, that sin reigneth in his heart. Fornication of heart is serving of idols.  
There is also Turrian other spiritual fornication of which our Lord saith: * Whosoever shall see a woman to lust after her hath already committed advourrie with her in his heart. (Mat. 5.) Men are more made subject to the devil by the lasciviousness of the flesh, then by any other vice. Chastity is the beauty of the soul, and by this virtue men are made equal in merit to the Angels of God. Believe me (loving sister in Christ) many by the carelessness of their eyes, have incurred the danger of their souls.  
A question. Dear brother, tell me if you please, have you known any man deceived by the sight of his eyes?  
The answer. O venerable sister, I know full many that have been deceived by this guile, & by this means have been cast into the snare of the devil. I will relate some for example. Dina the daughter of jacob went forth to see the women of that country, whom when Sichem had seen the son of Hemor the Huite, the Prince of that land, he was in love with her; and he took her away and lay with her, by force ravishing the virgin (Gen. 34.) And thus that poor wench, by reason of her curiosity, lost her honesty and virginity. David likewise on a certain day standing on the roof of his house, saw a woman; and fell in love with her: for whose love he committed adultery and murder, and so being deceived, did transgress the law of his Creator. (2. King. 11.) And for that he saw that unawares which he ought not to have seen, he contracted a bleamtsh all the days of his life in his credit and reputation. That most strong Samson descending into the country of the Philistines, saw there a woman and became enamoured of her, and slept in her bosom: but she shaved of the hair of his head and delivered him into the hands of his enemies, who immediately plucked out his eyes; & so he poor man (for that he saw that which he should not have seen) lost his eyes, & was in danger to be slain. (judg. 16.)  
Know therefore dear sister, that many men by means of their eyes, have fallen into danger both of their bodies ad souls. Wherefore I counsel you (amiable sister in Christ) that you make a covenant with your eyes, lest you see any thing unawares, which may turn to your prejudice. Have a care likewise, that death enter not into your soul by the windows of your eyes. Therefore most loving sister in Christ, (as I have already told you) if as yet your flesh assault you, if as yet unclean titillations tempt you, if as yet lust allure you, if as yet the remembrance of fornication trouble you, oppose against it the memory of your death as a shield to defend you. Place the end of your life before your eyes, call the day of your departure out of this world to remembrance. Set before you the future torments: consider daily Gods severe judgements; let the dreadful image of the day of doom be continually placed before your eyes. Be always mindful of the horrible pains of hell. Let the heat of hell extinguish in you the heat of lust. Let the remembrance of God's eternal anger and fury against sin and iniquity, quench the lascivious heat of your body. Let the flame of that infernal and unquenchable fire, quench in you the heat of unlawful desire; let the greater hea●e overcome the lesser. Let the greater heat vanquish the lesser. Let the c●as●●ng noise of those hellish flames, put to flight all inordinate affections. As one nail driveth out an other; so oftentimes the heat of hell fire driveth ou●●he heat of carnal desire. Venerable si●●er, I earnestly beseech God almighty, that he will give you true chastity both of mind and body. Amen.   

Of abstinence. CHAPT. XXIV.  
THis is perfect abstinence or fasting: when our outward man fasteth, and our inward man prayeth. Prayer by fasting doth more easily penetrate heaven. By fasting & prayer the mind of a man is conjoined to the Angels, and united to God. Fasting is an armour impregnable against the temptations of the devil. By prayer and fasting the devils are overcome.  
Dear sister in Christ, are you desirous to know by what luxury is best extinguished?  
Loving ●●other, I would very willingly, and therefore I entreat you to tell me. Listen then most amiable sister in Christ: By fasting fornication is conquered, by fasting lust is extinguished; lay aside fullness, and lust will soon lose his forces. Abstinence subdueth the flesh abstinence represseth lasciviousness, abstinence maistere●h carnal motions, abstinence defeateth fornication of his forces: luxury is destroyed by hunger & thirst: hunger & thirst overcome lust. The mind being cloyed with superfluity of fare, looseth the vigour of prayer: such as the flesh is, when it is long without food, such is the soul, which is daily satiated with the word of God. S. Hierome writing of abstinence sayeth thus: Our fasts ought to be moderate, lest they over much weaken the stomach, because little & temperate meat is profitable both for the body and soul. A fat belly doth not beget a quick wit. It is fare better daily to eat a little, then eating seldom to feed to the full. to eat sparingly, and to rise as it were with hunger, is better than to fast three days together. I commend his fasting, that shuneth all sort of sin. Abstinence from vice is better than abstinence from meat: that is not to be reputed abstinence, after which fullness of belly doth ensue. B. Isidorus likewise saith: He meditateth of meat and drink all the day long, who prepareth ●or himself dainty fare to give his gluttony in the evening. An empty belly maketh a man watch full in the service of God almighty. For he that is full, falleth fast asleep, for which cause we are not able to watch when our belly is ●ull of meat.  
Venerable sister, let your body whither away with fasting, through the desire of the kingdom of heaven, that you may fulfil that which is written in the Psalm. * My soul hath thirsted to God, my flesh to him very many ways. (Psa. 62.) For our flesh doth then thirst to God, when through fasting it becometh dry and withered. Dear sister in Christ, credit me; if in this life you perfectly hunger and thirst after God, you shallbe satiated by him in that heavenly beatitude. Abstinence doth quicken and mortify: it quickeneth the soul, mortifieth the body. Abstinence buildeth up virtues in the soul, and th●oweth ●owne the vices of the body. We ought to despise gluttony with all diligence, we ought to contemn the inordinate desire of meats and drinks, we mu●● not take over much care for our belly: because when our belly is immoderately refreshed, the body is thereby stirred up to lechery.  
We must not eat, that our belly may be filled, but that our body may be sustained; for where the belly is filled, there the fire of lust is kindled. But that body that is weakened with abstinence, is free from the flame of unlawful concupiscence. The rich glutton mentioned in the Gospel, that was clothed in purple, and fared deliciously every day, for that in this world he would not ab● aine from meat, when afterwards amidst the flames of hell fire, he requested one only drop of water, he could not obtain it. (Luc. 16.) Like as all spiritual virtues are rooted and erected in the soul by abstinence: so all vices are nourished and confirmed in the body by gluttony and excess.  
No man can attain to spiritual perfection, unless he first vanquish in himself the vice of overmuch eating. For this reason the three children were not burned in the fiery furnace, for that they were addicted to abstinence. For this cause Daniel was delivered from the mouth of the lions, for that he was a lover of abstinence. No man is able to expel from himself the temptations of the devil, unless he refrain in himself the inordinate appetite of eating to the full.  
A Question. Most dear brother, I pray you tell me, how I ought by abstinence to chastise my body?  
The Answer. Loving sister, you ought to chastise your body in that so●te, that it grow not proud. Again, you ought to keep it in that subjection, that it fall not into vice, yet with all to refresh it so, that it may do you service. You must likewise so chastise it by abstinence, that it do not perish. If you afflict your flesh over much you kill your fellow citizen: and again, if you feed it more than is necessary, you nourish your enemy. Most dear sister, as often as you fast, you ought to observe this, that you kill not your body, but vice. Wherefore most loving sister in Christ, chastise your body by abstinence; fast, and abstain from meats let your countenance and face look pale through fasting: not red through over much eating and drinking. Let your body be dry and withered, not fat and pampered. Pamper not your flesh for worms: eat with that mediocrity, that you be always hungry: eat in that moderate manner, that you always feel hunger: fill not your belly with more than nature doth require. Hunger, thirst and abstain, and dry up your body with fasting.  
Believe me venerable sister, you will never be able to vanquish temptations, unless you chastise your body by abstinence: for by meat and drink luxury doth increase. Large commons cause carnality: lust is always a companion to satiety. The cold of rising to matins, quencheth the fire of lasciviousness. There the devils are most bold, where they see most meat and drink. Most amiable sister in Christ, as I have already told you, if you will perfectly shun the temptations of the flesh, abstain not only from meats, but also from all worldly delights: that after this present life ended, you may be able to rejoice with the holy Angels in eternal beatitude. Amen.   

Of drunkenness. CHAPT. XXV.  
MY ' most dear si●ter, listen to the words of our Lord jesus Christ: saying: * Look well to yourselves, lest perhaps your heart be overcharged with surfeiting & drunkenness. (Luc. 21.) The Apostle S. Paul, also by way of reprehending his disciples, used these words. * Be not drunk with wine, wherein is riotousness. (Ephes. 5.) Solomon saith likewise. * Wine is a luxurious thing, & drunkenness tumultuous: whosoever is delighted there with shall not be wise. (Pro. 20.) Behold not wine when it waxeth yellow, when the colour thereof shall shine in the glass: it goeth in pleasantly, but in the end, it will bite like a snake, and as a basilisk it will power abroad poisons. There is no secret, where drunkenness is. Wine hath destroyed very many, and brought them into danger both of soul and body. * Wine was created for joyfulness, not for drunkenness (Eccl. 31.) Wheresoever fullness doth abound, there luxury doth domineer. A belly that is strouted out with meat and wine, hath commonly luxury for his companion.  
Drunkenness weakeneth the body, entangleth the soul. Drunkenness begetteth perturpation of mind. Drunkenness encraeseth fury of heart. Drunkenness nourisheth the flame of fornication. Drunkenness doth so alienate the mind, that a man knoweth not himself. A drunken man is so alienated from himself, that he knoweth not where he is.  
Many think it a praise to drink much, and not to be drunk: whom the Prophet rebuketh, saying: * Woe to you that are mighty to drink wine, and stout in drunkenness (Isai. 5.) And again: Woe to you, that rise early to follow drunkenness, and to drink even until evening, that you may be inflamed with wine. The Prophet joel crieth out likewise, saying: * Awake you that be drunk, and weep, and howl all ye, that drink wine in sweetness. (joel. 1.) He saith not, ye that drink wine in necessity, but ye that drink wine in sweetness, that is in delight.  
Drunkenness is a mortal sin. Drunkenness is a grievous crime. Drunkenness is esteemed as great a sin, as murder adultery, or fornication. Drunkenness doth exclude a man out of the kingdom of God. Drunkenness doth expel a man out of Paradise. Drunkenness doth cast a man down headlong into hell. No with drinking wine was made drunk, and uncovered his privities, which he had kept covered before by the space of six hundred years. (Gen. 9) Lot also being drunk with wine, lay with hi● own daughters, and perceived not his sin, for that he was deprived of his senses, (Genes. 19) Consider therefore dear sister, how much drunkenness is to be detested and avoided of all the servants of God.  
A Question. Loving brother, is it a sin to drink wine?  
The Answer. Venerable sister, it is not a sin to drink wine temperately, that is, with sobriety. For so the Apostle S. Paul saith to Timothy his disciple. * Use a little wine for thy stomach, and thy often infirmities. (1. Tim. 5.) Listen likewise what Solomon saith: * Wine drunken moderately, is the joy of the soul, and the heart. (Eccli. 31.) Wine immoderately drunken, is poison. Wine without moderation overthroweth the understanding: troubleth the mind: stirreth up lust: increaseth, and nourisheth the same. For God hath given us wine to recreate our hearts, not that we should be drunk therewith.  
Wherefore honest virgin, let us drink, not as much as our sensuality doth desire, but as much as necessity doth require. Let us take heed, lest we consume that in the vice of gluttony, which God hath given us as a medicine for our body. Let us take heed, lest we turn that to the use of vice, which God hath given us for the health of our bodies. Let us take heed, lest we change the medicine of our flesh, into the vice of drunkenness. Many by wine are made captive to the devil: neither is drunkenness any thing else, but a most manifest devil. You therefore dear sister in Christ, drink wine moderately, and it will give joy to your mind, health to your body. Drink wine soberly without excess, and it will take from you lasines and slothfulness, and make you solicitous and devout in God's service. Why? Because wine temperately drunken doth stir up a man to prayer, and make him well disposed in the service of his Creator. Wherefore dear sister, if you shall hear me as your brother, and accomplish all these things, as I have said, you shall by so doing show yourself wise and discreet.   

Of Sinne. CHAPT. XXVI.  
MOst dear sister, listen to our Lord saying in the Gospel: * Every one that committeth sin, is the servant of sin. (Io. 8.) Sin is committed two ways, to wit, either through the love of desire, or dread of fear: when a man will either have that which he doth desire, or when he dreadeth to incur the evil, which he doth fear. Sin is committed four ways in heart, and as many ways in work. Sin is committed in the heart by devilish suggestion, by fleshly temptation, by consent of the mind, and by the defence of pride. It is also committed in work, some times secretly, some times openly, some times through custom, some times through despair. By these ways than we offend in heart, and commit sin in work. Sin is committed by three means: to wit, by igorance, by humane frailty or weakness, and by industry, that is, of set purpose.  
By ignorance Eve sinned in Paradise, as the Apostle saith: * Adam was not seduced; but the woman being seduced, was in prevarication. (1. Tim. 2.) Adam therefore sinned by industry or of set purpose, but Eve by ignorance. And he that is deceived, sinneth by ignorance; but he that consenteth, by humane frailty or weakness. Peter sinned, when he denied Christ for fear of a maid. It is worse to sin throuh humane weakness, then through ignorance. And a great deal worse than either of these, to sin by industry or of set purpose. He likewise that sinneth publicly, offendeth more greivously, than he that sinneth secretly. He committeth a double sin, that sinneth in public: for that he both sinneth, and sheweth others how to do the like. It is a certain part of justice for a man to acknowledge his sin, and to be inwardly ashamed of the same. It is better and more laudable to abstain from committing evil for the love of God, then for fear of hell. It is better likewise not to sin, then to amend the same.  
Every one that sinneth is proud: for by doing things prohibited, he contemneth the commandments of God. Hear therefore most dear sister what I say, hear what I admonish: by one evil, many good things perish. Keep your soul from sin: He that offendeth in one thing, is made guilty of all. (jam. 2.) By one sin many good works are lost. Incline not your heart to that, where in your body is delighted. Permit not your soul to be in the power of your flesh, neither consent to carnal delights. Venerable sister, * if you live according to the flesh, you shall die. (Rom. 8.) Wherefore cleanse your conscience from all sin: let your mind be pure: let your body be likewise purged from all miquitie, and free from all impurity. Let no spot of sin remain in your heart. The body cannot be defiled, unless the mind be first corrupted. I● the soul fall, the body is immediately bend to evil. The soul goeth before the flesh. The soul marcheth fore mo●● in the committing of every fault; the body can do nothing but what the foul will have it. Cleanse therefore your heart from vice, and your flesh will not do amiss.  
A question. Loving brother, I pray you tell me, whether the soul o● a sinner be black and deformed: or the soul of a just man fair, and well favoured?  
The Answer. Dear sister in Christ, there are three things in this world more black and deformed then any thing that can be imagined: to wit, the soul of a sinner persevering in sin, which is more black than any crow or raven: the devils which snatch her away at the day of her departure: and hell, into which she is cast: there is nothing more foul, black, or deformed in this world, than these three recited. Again, there are three things, than which there are none better: to with, the soul of a just man persevering in good works, which is beautiful as the sun; the holy Angels which receive her on the day of her death: and paradise in which she is placed: among all creatures there are none more beautiful or better than these.  
The holy Angels do present the soul of a ●ust man before God, saying. Behold him (o Lord) whom t●ou hast chosen and taken; he shall always dwell in thy courts. Mo●t amiable sister in Christ, if you cleanse your conscience from all sin, and persevere in God's service, as you have promised at your entrance in to religion, you shall without all doubt rejoice in the heavenly bride-chamber with Christ jesus your bridegroom. Amen.   

Of the confession of sins, and penance. CHAPT. XXVII.  
THen a man beginneth to be just, when he beginneth to accuse himself of his sins. Whereupon it is written: * The just is first accuser of himself (Pr. 18.) Howbeit there is nothing more wicked, then to acknowledge our fault, and not to lament it. Every sinner ought for two respects to bewail his sins. Fir●, for that through negligence he hath not done good; secondly for that through over much boldness he hath committed evil. The good which he ought to have done, he hath omitted: and the evil, which he ought not to have done, he hath committed. That man doth penance worthy of commendation who lamenteth his former sins, and doth not commit again things worthy of lamentation. For he that bewaileth his sin, and committeth the same again, is like a man that should wash a new made brick: the more he washeth, the more dirt he maketh. But when a man that is able to sin doth penance, and amendeth his life from all offence, such a man doubtless at the hour of his death, shall pass to everlasting rest and repose. But he that liveth amiss, and at the hour of his death, do't, penance: like as his damnation is uncertain, so is also the remission of his sins. Whosoever therefore desireth to be secure at the hour of his death of forgiveness, let him whiles he is in health do penance, let him whiles he is whole and sound lament his sins And since the mercy of God is a thing hidden, it bohoveth us to weep without intermission.  
Most dear sister, li●●en to the words of blessed Isidorus. A penitent man (saith he) ought not to think himself secure of his sins. And why? Because security causeth negligence, and negligence oftentimes casteth a careless man into his his former sins. Now therefore most loving sister, listen to my counsel, and amend your life whiles you are able. Make manifest your sins, whiles God giveth you licence. Bewail your sins, whiles you have time and space. Whiles you are able, do penance. Whiles you are able, confess your sins. Bewail your sins, whiles you are yet living. Let the calling of such as die, cause you to embrace virtue. Whiles you are able amend what is amiss: whiles you are able, withdraw yourself from sin and vice. Whiles you have time, call to God for grace. Whiles you yet live in this mortal body, obtain pardon of your sins. Before the day of death doth approach, do penance. Before the pit doth swallow you up, do satisfaction for your offences. Before hell snatch you away, lament your sins.  
Bewail your negligences, before you be drowned in the bottom of hell; where there is no place of forgiveness, where there is no place of gladness, or leave to do 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 subject to sin, yet by penance you may obtain pardon. There is no sin so grievous, which is not pardoned by penance. Despair doth augment sin, despair is a mo●● grievous sin, despair is greater t en any other sin. Wherefore beloved sister, believe as a thing most certain, that in confession there is hope of pardon: and consequently do not by any means doubt, or despair of God's pity and compassion. In confession have a lively confidence of God's divine bounty and goodness.  
Mo●t dear brother, you say well, you give me good counsel.  
THE CONFESSION OF A PENITENT WOMAN.  
Woe is me sinful soul; alas, wretch that I am: who have fallen into so great sins, into so great crimes, into so great negligences: what shall I first bewail, what shall first lament? Poor wretch that I am: what lamentation shall I first make? What tears shall I unworthy wight first power forth? My memory is unable to recount the acts of my crimes so great and abominable. O tears, whither have you withdrawn yourselves? O tears, where are you? Where are you, o fountains of tears? Be moved, I pray you, at my weeping: o you fountains of tears flow upon my face, wet and bedew my cheeks. Afford me bitter lamentation. Help me o my God, before I die, before death overtake me, before hell snatch me, before the infernal flame burn me, before those utter darknesses enwrap and cover me. Help me o my God, before I come to those torments, be●ore the fire of hell devour me, before I be tormented in hell everlastingly. O my God, what shall I do at the dreadful day of judgement? What answer shall I make at ●hat strict and last account! What shall I poor wretched sinner say, when I shall be presented before the tribunal seat 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 commandments of God. O that the sun had never shined upon me. O that the sun had never risen upon 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 unto me the enclosure of my mother's womb. It had been better for me not to have been borne at all, then to be tormented everlastingly in hell: it had been better for be not to have been borne, then to endure everlasting pains. It had been better for me never to have seen worldly light, then after thi● life to sudden perpetual torments.  
Weep over me o heaven and earth, o all you creatures bewail my case. All you that have sense of life, shed tears in my behalf. For verily I have sinned grievously, I have sinned unfortunately, I have sinned wretchedly: my sins are more in number then the sands of the sea. I have voluntarily promised to live well: but those good things, which I have promised, I have never performed. I have always returned to my former sins, I have multiplied my faults, I have iterated or redoubled mine offences. I have never amended my manners. I have never ceased from doing amiss.  
O ye holy men, pray to our Lord for me: o all ye Saints make intercession to our Lord for me. All ye souls of just men make intercession for me: that so perchance God may take pity of me, that so peradventure he may take away mine iniquities. O my wretched soul, who will take pity of thee? Who will comfort thee? O wretched soul! O soul, who will lament for thee? Where is the keeper of men? where is the redeemer of souls? Where art thou o good shepherd? Why ha●● thou despised me? Why hast thou turned away thy face from me; O my God, ●orget me not for ever; forsake me not everlastingly: leave me not in the power of my ghostly adversary.  
I am (I confess o Lord) a sinner, & unworthy of favour, and yet I fly to thee for succour. Thou art meek, mild, and of much mercy. Thou despisest no man, thou abhorrest no man, thou refusest no man. O Lord, make manifest thy mercy in me. Deny not that (I beseech thee) to me, which thou hast mercifully granted to many. I do not defend my faults, I do not cover my sins. The evil which I have committed doth dislike me. I wretched wight have offended, I confess my error, I lay open my sin. I acknowledge mine iniquity. I have sinned, o sweet Saviour, be merciful to me a sinner. Spare my faults, pardon my sins, forgive me my crimes. If thou shalt observe iniquities o Lord: Lord who shall sustain it? No man durst approach to thine examination without fear, neither shall the justice itself of a just man be secure: for what man is so just in every thing, that he durst say, that he is without sin.  
No man is without sin, no man is free from offence: no man is clean in thy sight, yea even among the Saints no man is immaculate. * Behold they that serve God, have not been stable: and in his Angels he found wickedness. (job. 4.) * Behold the moon also doth not shine and the stars are not clean in his sight. (job. 25.) The heavens likewise are not clean 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 meat for worms, who have drunk iniquity, as it were water, and have multiplied my sins: Who do sit in the dust, who do dwell in a house of clay, who have an earthly foundation: My God stretch forth thy right hand to me a sinner.  
Remember o Lord, that I am but art. Remember, that I am but dust and ashes. Give me a medicine, by which I may be healed. Give me a medicine, by which I may be cured. I (alas, wretch that I am) have fallen into the pit of sin. I have fallen into the bottom of hell. O my God, deliver my captive soul from hell: let not that bottomless chaos include me: let not the pit of perdition shut his mouth upon me. Let not that bottomless depth deny me to go forth. Behold the dreadful day of judgement is now at hand, the last day is now come, the day of death doth now draw near: nothing remaineth for me but a grave, nothing but a sepulchre. O Lord, pardon me I beseech thee, before I go to that obscure country. O my God, vouchsafe to assist me, before I go to the land of darkness and misery. O Redeemer of souls, secure me before my death, break the bonds of my sins, before that dreadful hour approacheth.  
Dear si●●er in Chri●t, God be merciful unto you, and forgive you all your sins. God grant you forgiveness of all your offences. God forgive you, whatsoever you have offended. God release you from all sin. Now therefore be of good courage, dear sister; and resolve in your heart not to sinne any more. Have a care not to iterate your offences: defile not yourself with sin again, now after forgiveness. Return not to sinne after the lamentation o● penance: do not that again, which may move you again to tears and repentance. He is not a true penitent, but a derider of God, who doth yet do that, whereat he may be grieved: he doth not seem to beseech God humbly, but to mock and scorn him proudly, who as yet committeth that evil, whereat he seemed to be sorrowful. Whereupon B. Isidorus doth affirm; That penance is vain, that is defiled by a sin ensuing. And again: A wound that is iterated, is more slowly healed. A man frequently sinning and mourning, doth scarcely deserve pardon.  
Be therefore constant in penance, and forsake not that virtuous course of life, which you have begun to practice. To such a persevere salvation is promised, on such the reward of heaven is bestowed. Whereupon it is said: * Blessed are they that keep judgement, and do justice at all time. (Psal. 105.) And again: * He that shall persevere to the end, he shall be saved. (Mat. 10.) Honest virgin, I counsel you, that you always behave yourself as one ashamed with your countenance cast down, through the remembrance of your sin: let a blushing bashfulness appear always in your face, through the memory of your offences. Let the shame of your sin make you ashamed to look up to heaven: walk with your countenance cast down on the ground: sorrowful through mourning: going as one forlorn: wrapping your members in sackcloth, and ashes.  
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 always weeping, always mourning, always sighing: always sorrowful in your heart for your sins. Let sighs proceed from your brea●●, groans from your heart. Let tears often flow from your eyes. Be always ready to shed tears, as often as you call your bad life to remembrance. Venerable Virgin, believe me, because the servants of God never ought to be secure in this life, although they be just and good. The servants of God ought to be vigilant at all times, and with tears to call their sins to remembrance. Whereupon in praise of the bridegroom (to wit Christ) it is said in the Canticles: * His hairs are as the branches of palm trees, black as a raven. (Cant. 5.) What do we understand by the hairs of Christ, but faithful men? who whiles they keep the faith of the blessed Trinity in their mind, and perform what they believe adhering to God, do do him honour, a● hairs hanging on the head. The palm tree is very high, and according to the name there of signifieth victory. Christ's hairs therefore are as the branches of palmtrees: because, whiles each one of the elect doth lift up himself to the height of virtue, they at length by God's grace arrive to the victory. Howbeit they are black as a raven: because although they elevate themselves to heaven by their virtues yet they always acknowledge them, selves to be sinners.  
So you, most loving sister in Christ, albeit you live well and religiously, albeit you serve God justly and devoutly: yet I give you this admonition, that you never desist from tears and lamentation. Let tear, be sweet unto you, let mourning and lamentation delight you, never cease from mourning: by so much the more be inclined to lamentation, by how much the more you have been addicted to sin. A● great as your intention hath been to commit sin, so great let your devotion be to make satisfaction. The medicine ought to be answerable to the disease: mighty sins require many tears. Venerable sister, he vouch safe to assist you, and afford you spiritual comfort, whom the holy Angels adore in the heavenly court. Amen.   

Of communicating or communion. CHAPT. XXVIII  
* Whosoever shall eat th●is bread, or drink the chalice of our Lord unworthily, he shall be guilty of the body, & of the blood of our Lord (1. Cor. 11. that is, he shall ●ō●●act sin, & commit a fault by such his fact. Why? For that he goeth amiss to that which is good. But let a man prove himself & so let him eat of that bread, and drink of the chalice. As if he had said: Let every one examine his life, and cleanse his hea●● from all malice, that he may worthily approach to so great a sacrament. For he that eateth and drinketh unworthily: eateth and drinketh judgement to himself, to wit, the cause of his damnation.  
Whereupon blessed Isidorus likewise saith: They that live lewdly in the Church, and cease not to communicate, thinking that by this communion they may be cleansed from their sins: let such men know, t●at this doth nothing help to their cleansing, according as the Prophet testifieth, saying: * What is it, that my beloved hath in my house done much wickedness; shall the holy flesh take away from thee thy malices. (jer. 11.) He therefore, that will receive ●he body of Christ, must first endeavour to remain in the faith and love of Christ. Hence it is, that our Lord saith in the Gospel: * He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. (Io. 6.) As if he should say: He remaineth in me who fulfileth my will by living virtuously. For otherwise, unless he first remain in me by faith, and good works, and I in him: he cannot eat my flesh, nor drink my blood. What is it then, which men eat? Behold all do often receive the sacrament of the altar: yet one doth spiritually eat the flesh of Christ, and drink his blood and an other not, but only the sacrament, that is, Christ's body under the sacrament, and not the substance of the sacrament.  
This Sacrament is called the proper body of C●rist, borne of the Virg●n: but the spiritual substance is the flesh of Christ. A good man therefore receiveth the sacrament, and the substance of the sacrament: but a bad man, for that he eareth unworthily, eateth and drinketh, (as the Apostle saith 1. Cor. 11.) judgement to himself: not proving himself first, nor discerning the body of our Lord What then doth the sinner eat, and what doth he drink? Certainly not the flesh and blood spiritually to his salvation, but judgement to his damnation, although h● seem with the re● to receive the sacrament of the altar. One therefore receiveth the body of our Lord to hi● salvation, an other to his damnation. He that with judas the traitor receiveth the body of our Lord, with judas is condemned: he that with Peter and the rest of the faithful, receiveth the same devoutly & faithfully, is doubtless with Peter, and th● rest of the Apostles sanctified in Christ's body.  
Li●●en therefore o spou●e of Crhist, to the words of S. Augustine: He that with a c● hast body and clean heart, with a pure conscience and devout mind doth approach to this communion of the altar: shall arrive to that altar, which is Christ in heaven, before the eyes of God by a happy transmigration. Amiable sister in Christ, harken I pray you, to the wisdom of the serpent, The serpent, when he meaneth to go to drink, before he cometh to the fountain, vomitteth up all his poison. Do you therefore (most dear sister) imitate the serpent in this point, that before you come to the fountain, that is, to the communion of the body and blood of our Lord jesus Christ, you vomit up out of your heart all poison; to wit, hatred, anger, malice, envy, evil will, and perverse cogitations. Forgive also all your fellows, and all your neighbours, in whatsoever they have offended, that your offences may be ●●kewise forgiven you by God: even as our Lord himself saith: * Forgive, and you shall be forgiven. (Luc. 6.) If therefore you shall do all these things, as I have said, you may approach to the living fountain, that is, to Christ, who is the fountain of all good things.  
Furthermore, he saith of himself: * I am the living bread, which came down from heaven. (Io. 6.) Of this bread David saith in the Psalms. * Man did eat the bread of Angels: (Psal. 77.) for otherwise that bread, albeit it came from heaven, and drink, for that it was corporal, was not food fit for Angels: but that bread and drink, which was prefigured by this. Howbeit Christ is the bread of Angels, and this sacrament is his true flesh, and true blood: which sacrament man doth spiritually eat and drink. And by this, whereby the Angels live in heaven, by the same man liveth here on earth; because all is spiritual and divine, in that which a man receiveth. ●ut as the Apostle saith; Some have eaten the same spiritual food, and yet are dead: so likewise now in the Church the body of our Lord is life to some; but to others it is a pain, and the punishment of sin. The body of our Lord without all doubt is life to those, to whom Christ is life: but to those it is death, who through sin and ignorance, and negligence, are the members of the devil.  
Wherefore most loving sister in Christ, I admonish you, that when you receive the body of our Lord, you understand an other thing by your taste, than you feel by your smell. Hear likewise o honest virgin, what the Priest saith at the consecration of the body of Christ. We entreat (saith he) that this oblation may be made blessed, by which we may be blessed. Enrolled, by which we all may be enrolled; in heaven. Ratified, by which we may be numbered in the bowels of Christ. Reasonable, by which we may be freed from a bestial understanding. And that thou wilt vouchsafe to make it acceptable: that we, likewise, (sithence we are displeasing to ourselves) may become acceptable in his only begotten on Christ jesus. Wherefore most virtuous Virgin (as we have said already) Christ in himself feedeth the holy Angels in heaven: Christ also in h●mselfe refresheth the faithful here on earth. Christ by hope satiateth the holy Angels in the heavenly country: Christ by faith feedeth us here on earth, lest we faint in the way. Christ refresheth Angels and men of himself, and yet remaineth whole in himself.  
O how good is that bread, and how full of admiration, of which the Angels are satiated in heaven, & men are refreshed here on earth; He, on whom the Angels feed to the full in the heavenly country is man's food here on earth, according to the measure of his imbecility, and this (as I have said already) lea●t he faint in the way. Christ t e living bread, who is the Angel's refection, is himself likewise man's redemption & medicine. Now therefore most dear sister, desire our Lord with all instancy, that he will cleanse your conscience from all malice and envy; that so you may be able worthily to receive the mystery▪ of the body and blood of Christ jesus our Lord. Amen.   

Of our thoughts or cogitations. CHAPT. XXIX.  
MOst dear sister, listen what our Lord doth say by the mou●h of the Prophet Isay: * Take away the evil of your cogitations from mine eyes. (Isai. 1.) Although a man cease from doing amiss: yet if he have evil cogitations in his heart, he is not altogether guiltless. Whereupon blessed Indorus saith: We do not only offend in our actions, but also in our cogitations: if we take delight, when they unlawfully occur to our remembrance. For as a viper is slain by his own young-ones, remaining as yet within him: so our cogitations, that are nowrished within us, are our destruction, because they consume our soul with viperlike poison.  
Wherefore dear sister in Christ, I admonish you to keep your heart with all diligence; for that it is the original or source of our good or evil actions. Whereupon it is written: * With all guard keep thy heart, because life proceedeth from it. (Prou. 4.) Listen likewise most honest virgin, I pray you, what the bridegroom saith in the Canticles, in commendation of his spouse the Church. * The hairs of thy head, are as the purple of a King, tied to conduit pipes, The hairs of the head of the Church, are the cogitations of a sacred soul, which are said to be like the purple of a King joined to the conduit pipes. For purple is bound in bundles in conduit pipes, upon which when water is cast, it runneth through the conduits to the garment, which is above, that the garment may be died; and from thence it receiveth its name, that being died with a purple colour, it is called purple: all which things do agree very well to a sacred soul. For the hairs of the head are the cogitations of the mind, which are bound in conduits, because they are bound up in the holy Scriptures, lest they should hang lose and so be lost.  
Keep your heart therefore (venerable virgin) from all contagion of sin. Let no unclean cogitation enter into your mind: let your mind be always pure and clean. For God doth not only examine the flesh, but the mind: God judgeth the consciences of men. God is also the judge of our cogitations: God judgeth the soul, that delighteth in evil things. When any evil cogitation doth occur, consent not unto it, neither permit it to harbour in your heart. At what howersoever an evil cogitation doth come, expel the same. as soon as the scorpion doth appear, crush h●s head. Crush the head of the scorpion, that is, of the evil cogitation. There amend your fault, where it is engendered, to wit, in our heart; expel the head of the evil cogitation from your heart. There offend, where you think that God is not. For before God nothing is secret. He seethe the things that are secret, who hath made the things that are hidden and concealed. Our Lord is every where present. The spirit of God filleth the whole world. The majesty of almighty God penetrateth all the elements: there is no place without God. Our Lord knoweth the cogitations of men.  
Dear sister, do you desire never to be sad or heavy?  
Yes, dear brother very willingly.  
Then live virtuously. For if you live virtuously and well, you will never be sorrowful. A mind that is secure, easily endureth sorrow. A good mind is always full of joy. For if you persevere in virtue, sorrow will be fare from you. If you persevere in sanctity, sorrow will not occur unto you. If you live virtuously and well, you will fear neither death not hell. Howbeit, the conscience of a sinner is always troubled. A man that is faulty is never free from vexation, for that his own guilty conscience is a continual torment unto him. Venerable sister, hear what our Lord saith of the woman to the serpent: * She shall bru●se thy head in pieces (Gen. 3.) The head of the serpent is bruised in pieces, when a fault is there amended, where it did first arise. Almighty God cleanse your heart from all evil contagion, that you may be able to serve him without spot of sin. Amen.   

Of silence CHAPT. XXX:  
THE Prophet I say saith: * The service of justice is silence, and security for ever. (Isai. 32.) And again King David craveth in begging wise, saying: * Set o Lord a watch to my mouth: and a door round about my lips. (Psal. 140.) The holy Fathers observing silence with great diligence, have endeavoured to remain in solitariness, and to see how swoeet our Lord is. And neglecting the cares of all earthly actions, have wholly addicted themselues to contemplation. Most dear sister, avoid dishonest speeches, shun uncivel discourses. A vain discourse doth easily defile the mind, and that is easily committed, which is willingly hea●d. Let nothing proceed out of your mouth at any time, which may make you ashamed: speak nothing at any time, which is not convenient. Let nothing proceed out of your lips, which may offend the ears of the hearer: fly filthiness of speech wi●h all dil gence and care.  
A vain discourse doth demonstrate a vain conscience: the tongue doth show the conscience: a man's conscience is known by his tongue: for according to his words without, such he is thought to be within: * For of the abundance of the heart the mouth speaketh. (Mat. 12.) Wherefore refrain your tongue from idle speeches, restrain your tongue from impertinent discourses. Relate not filthy fables, neither babble forth foolish words.  
Idle talk will not escape judgement. * For every idle word, that men shall speak, they shall render an account for it at the day of judgement. (Mat. 12.) Every man's words shall stand before him at the day of doom. Let those things which you speak be grave, and tend to edification. Let your discourse be void of blame. Let not your tongue destroy you. Let not your tongue contemn you. Speak not that which may give an advantage to your adversary: let silence be sweet and pleasing unto you. Put a guard to your mouth: Put a seal upon your lips. Put a cloister of silence to your tongue. Know at what time you are to speak. Consider when you speak.  
Speak at times convenient, and at times convenient hold your peace Keep silence until you are asked: let some demand open your mouth, let your words be few: be not over lavish in speaking. Many words are not free from blame: many words are not void of sin. A tattling virgin showeth herself foolish, a wise virgin useth few words. Wisdom maketh a short discourse: to speak much is mere foolishness. Use therefore a measure and mean in your speaking. Venerable sister, he vouchsafe to put a guard to your mouth, who hath chosen you to be his spouse. Amen.   

Of lying. CHAPT. XXXI.  
Liars cause by their lying, that even when they tell the truth, no man doth believe them. All kind of lying aught to be avoided with great carefulness: albeit there is a certain sort of lying, which is less grievous; as for example, when we lie for the spiritual good or salvation of others. But for that it is written: * The mouth of him that lieth, killeth the soul, (Wisd. 1.) perfect men do with great care avoid this kind of lying: that they neither defend the vices of any one by their fallacy, nor hurt their own soul, by seeking to do good to an other man's body. Howbeit we believe, that this kind of lying is easily forgiven.  
more ● dear sister, I admonish you to avoid all kind of lying with very great carefulness, nei●her speak 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 man's life by lying: no lie can stand with justice or upright dealing: every lie is in all men a sin: whatsoever is different from the truth or verity, is iniquity. Worldly laws punish forgers and falsifiers: worldly laws punish liars. If lying is condemned by men, if falsehood be punished in earthly courts: how much more before God, who is witness both of our words and works? Before whom likewise every one shall render an account of every idle word, that he speaketh, and be punished for his idle discourses. * Thou (saith King David to God) wilt destroy all that speak lie (Psal. 5) * And a false witness (saith Solomon) shall not be unpunished, and he that speaketh lies, shall not escape (Prou. 19) wherefore venerable sister shun lying, speak not that which is false. Speak the truth, lie not upon any pretence. Deceive no body by lying, but show yourself sincere: say not one thing, and do an other. Dear sister, God grant that in all things, and in every occasion you may speak the truth. Amen.   

Of perjury. CHAPT. XXXII.  
OUR Lord saith in the Gospel * Swear not by heaven, because it is the throne of God: neither by the earth, because it is the footstool of his feet: neither by Jerusalem, because it is the city of the great King: Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your talk be, yea, yea: no, no: and that which is over & above these, is of evil. (Mat. 5.) As that man cannot lie, that speaketh not: so he cannot forswear himself, that desireth not to swear. Although a man use never so great art of words in swearing, yet God (who is the witness of the conscience) so accepteth the same, as he understandeth it, to whom it is sworn. We ought not to accomplish the sin, which we swear to perform.  
Venerable sister, will you have me to tell you how you shall never be forsworn? Swear not at any time: if you swear not at all, you shall never be forsworn: if you fear to be forsworn, swear not at all. Forbear to swear, accustom not yourself to swearing. It is a dangerous thing to swear, for that the use of swearing causeth a custom of forswearing. The use of swearing frequently, bringeth a man to perjury. Let your usual speech be: It is so: or, It is not so. The truth needeth no oath. A faithful affirmation is as good as swearing. Let your protestation of the truth be a credible as an oath. Most loving sister, the holy Ghost (who in your virginal body hath built himself a mansion) place in your mouth the seal of moderation. Amen.   

Of detraction. CHAP. XXXIII.  
MY dear sister in Christ, hear what I say, listen what I counsel you, be attentive to what I speak. Detraction is a grievous vice, detraction is a grievous sin. Detraction is a grievous claim, detraction is a grievous crime. All men dislike, and dispraise a detractor; all men do as it were point at such a one with their finger. Harken how hateful such a one was to King David: One secretly (saith he) detracting from his neighbour: him did I persecute. (Psal. 100) This is a very filthy vice, neither do I scarce know any worse.  
Detractors do bark like dogs. L●ke as dogs do bite the feet of passengers: so detractors do backbite the life of their neighbours. And therefore venerable sister, cut off from your tongue the vice of detraction: do not backbite, blame, or (like a dog) snail at the life of other men. Defile not your mouth with an other man's sin, do not slander a sinner, but rather pity him. What you backbite in others, fear rather in yourself: what you reprehend in others: amend in yourself. With the same diligence that you reprehend others, seek to correct yourself: when you backbite an other, examine yourself. When you backbite an other, blame your own sins: if you will needs reprehend what is amiss, let it be your own offences. Look not upon the sins of other men, but upon your own. Consider not other men's vices, but your own manifold imperfections.  
You will never backbite others, if you seriously consider yourself. Wherefore be careful about your own reformation: be solicitous about your own correction and salvation. Harken not to detractors: listen not to whisperers. Detractors, and such as willingly hear them, are both guilty of the same sin. He that detracteth, and he that listeneth to a detractor, are both culpable in the same degree and measure. Fowl mouthed men shall not possess the kingdom of heaven. A virgin that desireth to attain to the celestial bedchamber of her heavenly bridegroom, must beware of backbiting other men. O Venerable Virgin, it you stop your ears from detractors, and refrain your tongue (as I have said) from all bad discourse, you will doubtless be reckoned among the wise virgins.   

Of Envy. CHAPT. XXXIV.  
AN envious man is a me●ber of the devil, through whose enu e death hath entered into the world. Envy burneth all the buds of ver●ue. Envy by it● pestiferous h●ate, consume●● whatsoever is good. Envy is then oath of the soul. ●●u●e hurteth itself, before it hurteth an other. Envy biteth itself, before it bi●eth an other. Envy first of all gnaweth it● own author. Envy eateth the understanding of 〈◊〉, bu●neth his breast, mangleth high mind, and a● a certain plague or pestilence consumeth his heart, and other v●tal ●●●●es. And therefore against envy doth occur goodness: charity is prepared to encounter this pestiferous vice. My most loving sister in Christ, grieve not at the good of an other, pine not away at an others progress, be not afflicted at an others happiness. There is no virtue, which hath not the vice of envy for its contrary. Only misery wanteth envy. And why? Because no man doth envy at him, that is in misery. A virgin, that desireth to dwell in heaven, ought not to envy at men. A virgin, which desireth to enter with Christ to the celestial marriage, ought not to be contristated at the prosperity of others. Most dear sister, almighty God cleanse your heart from all envy and malice, that you may be able to serve him without bleamish. Amen.   

Of anger. CHAPT. XXXV  
HOnest virgin, hear what Solomon doth say: * A soft answer breaketh anger; and a ●ard word raiseth up fury. * (Prou, 15.) A sweet word multiplieth friends, and appeaseth enemies. (Eccli. 6.) By so much every one is convinced to be less prudent, by how much he is less patiented. By anger the eye of the mind (that is, the understanding) is troubled: by anger wise men lose their wisdom; by anger a man becometh senseless and void of reason.  
Some are soon agrie. and soon appeased: some contrariwise are slowly angry, and slowly reconciled. Howbeit others (which is worse) are soon incited to anger, & slowly inclined to peace. Nevertheless he is better, that is so one angry and soon appeased, than he that is slowly angry, and slowly reconciled. Most dear sister, hear likewise S. james saying: * Let every man be swift to hear, ●ut slow to speak, and slow to anger (ja. 1.) Why? for that the anger of man worketh not the justice of God: and so consequently without all doubt neither can the anger of a virgin work the justice of God.  
A virgin, which ought to be the temple of God, mu●● not by any means be choleric. It beseemeth not Christ's spouse to be angry and furious. A virgin which prepareth a habitation in her heart for Christ, must by all means expel anger out of he● brea●●. A virgin, which desires to arrive with Christ to the celestial bed chamber, must by all means possible avoid anger. Most loving sister, if you chance to be angry, repress it with all celerity: if you chance to be angry on a sudden, mitigate the same. Temper your fury, temper your indignation. Restrain the motion of your anger: refrain the vehement passion of your choler. If you cannot avoid or temper your anger as is fitting: at least let not fury carry you, nor anger inflame you, nor indignation transport you beyond the bounds of reason. Let not the sun go down upon your anger. Amen.   

Of hatred. CHAPT. XXXVI.  
HONEST virgin, hear what I say▪ Hatred separateth a man from the Kingdom of God. Hatred withldraweth a man from heaven. Hatred is neither abolished by passion▪ nor purged by martyrdom: nor washed away by effusion of blood. * Whosoever hateth his brother is a murderer (1. Io. 3.) He that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes. (1. Io. 2.) He loveth not God, that hateth man: there is as great difference between anger and hatred, as between a mote and a beam. For hatred is an inveterate anger. By anger the eye of the mind is troubled, by hatred the eye of the heart is clean put out and extinguished.  
Most loving sister in Christ, listen to what I speak. If you chance to contristat your sister in any thing, make her satisfaction. If you offend against your sister, do penance before her. If you scandalize any one of the handmaidens of God almighty, beseech her to forgive you. Strive to be reconciled with all expedition: sleep not, until you have made satisfaction: rest not, until you are returned into peace and union. If your enemy fall, rejoice not at his misery, lest peradventure the like misfortune happen to you: lest God turn his anger from him upon you. Delight to be grieved over him, that is afflicted. Condole other m●ns miseries: be sorrowful for other men's calamities. Lament with those that make ●●m●ntation: weep with t●ose that mourn.  
Venerable sister, be not obdurate, be not hard hearted. Proceed not against him or her that hath offended you according to the ●ault committed, for that you likewise must short●y undergo the severe judgement of God. * Forgive, and you shall be forgiven: (Luc. 6.) for you shall not obtain remission, unless you grant pardon. Expel hatred out of your heart. Let not hatred remain in your mind. Venerable sister, God give you the love of himself, and of your neighbour. ●●en.   

Of pride. CHAPT. XXXVII.  
* PRide is the beginning of all sin. (Eccle. 10.) A proud man is hateful both to God and men. Pride and covetousness are so linked together, as that the one cannot be without the other. The devil by pride and covetousness said: * I will ascend above the height of the clouds. (Esai. 14.) Christ by humility said: * My soul is humbled in the dust. (Psal. 43.) The devil by pride and covetousness said: * I will be like to the highest. (Esai. 14.) Christ by humility was made obedient unto his Father unto death. (Phillip. 2.) Lastly the devil by pride is cast headlong into hell: but Christ by humility is elevated into heaven. What is every sin, but a contempt of God, whereby we contemn his precepts?  
Most dear sister, believe me, the watchings prayers, fastings, almsdeeds, and labours of many years, are esteemed nothing worth before God, if their end be pride. Wherefore venerable sister, take heed of pride, beware of being high minded. Why? Because pride hath deposed the Angels, depressed the potent, thrown down the proud. * Good resisteth the proud, and giveth grace to the humble. (jam. 4.) I likewise counsel you, o spouse of Christ, that you more rejoice at the society of the holy Angels, and handmaidens of God, then at the nobility of your kidred. I beseech you, most loving sister, that you more rejoice at the company of your poor fellow-virgins, then at the gentry of your rich parents. Why? Be cause there is no acception of persons with God. He that despiseth him that is in need, doth an injury to God. He that contemneth the poor, doth upbraid his Creator. Venerable sister, God almighty give you profound humility and true charitiè. Amen.   

Of boasting. CHAP XXXVIII.  
WE ought to beware of boasting, both in our words and actions. Wherefore dear sister, look carefully to yourself, and arrogate nothing to yourself of those things that are in you saving your sins only. Beware of boasting, fly the desire of vain glory, seek not to be great in the mouths of men. Ascribe nothing to yourself, vaunt not of yourself, presume nothing of your sel●e? do not proudly extol yourself, attribute nothing to yourself; boast not of your good works, be not puffed up with humane praise. Contemn the praises of men, never seek to know whether any do praise or discommend you. Let not praise deceive you, nor dispraise dismay you.  
He that affecteth not praise, feeleth not reproach. Those virgins that vaunt of th' it merits before men, have not oil in their vessels: for that through the desire of vain glory, they deprive themselves of that reward, which they did merit from our Lord. Those that love vain glory, let them always behold their own baseness, and lament to have lost that good work, which they have done for humane praise. Whereupon our Lord saith in the Gospel: * I say to you, they have received their reward. (Mat. 6.) Saints by vain glory are made subject to the devils, 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 lose them. (4. King 20.) The Pharise likewise, who came to the temple to pray, lost the merits of his good works, by reason of his vaunthing and vain glory (Luc. 18.) Like as an Eagle descendeth from aloft, alured thereunto through the greediness of her pray: so a man descendeth from the height of virtue to vice, through the desire of vain glory.  
My dear sister in Christ, place not your conscience in an other man's tongue. Yea, albeit an other man's tongue praise you, and not your own: albeit an other man's mouth commend you, and not your own: yet censure yourself according to your own examination, not according to the opinion of other men. No man can better know what you are then yourself, who are witness to yourself.  
A Question. Venerable sister, will you that I tell you, how you may increase in all sort of virtue?  
The answer. Yes, dear brother, very willingly, and I entreat you to tell me.  
Harken therefore venerable sister. If you will augment all your virtues, and not lose them: hide your virtues for fear of pride and elation, hide your good works for fear of arrogancy and boasting. Seek not to have your good works seen. Conceal your virtues, disclose your sins, reveal your imperfection. Keep close your good works. If you have said or done any thing that is good, never blaze it abroad. As for your evil cogitations disclose them with speed. For a sin that is disclosed is soon cured: but a crime that is kept secret, is increased if it lie hid, of little it becometh great. Sin, by discovering it, doth decrease; and increaseth, if it be kept close. Contrariwise virtues do increase in secret, decrease in public. Virtue's are annihilated by vain gloriously revealing 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 works reliè upon his assistance. Ascribe all things to his divine grace and goodness. Attribute nothing to your own merits. Presume nothing of your own virtue and forces. Place not your confidence in your own boldness. Most dear sister, listen to the Apostle, saying: * He that doth glory, let him glory in our Lord. (1. Cor. 1.) And therefore venerable Virgin, let your glory and commendation be always in Christ jesus your bridegroom. Amen.   

Of humility. CHAPT. XXXIX.  
MOst dear sister, hear what our Lord jesus Christ your bridegroom saith in the Gospel: to wit. * Learn of me, because I am meek, and humble of heart. (Mat. 11.) Venerable sister, * humble yourself under the mighty hand of God, that he may exalt you in the time of visitation. (1. Pet. 5.) The conscience of a virgin ought always to be humble and sad: to the end, that by humility she may not grow proud, and by profitable sadness her heart may not become lascivious and lewd. Humility is a virgin's chiefest virtue and praise: for pride is her greatest reproach and disgrace. A humble virgin, albeit she be poor in habit, is nevertheless glorious through virtue in the sight of God. But a proud virgin, although to humane eyes she seem beautiful, fair, and neat, yet in God's sight she is base, foul, and a reprobate. Why? Because the soul of a just man is the seat of God almighty. As our Lord himself saith: * To whom shall I have respect, but to the poor little one, and the contrite of spirit, and him that trembleth at my words?  
My beloved sister in Christ, be humble: grounded in humility, be the last & least of all. Most dear sister, prefer yourself before none: esteem yourself better than none. Yea esteem all others to be better than yourself. * The greater you are, humble yourself in all things, and you shall find grace before God. (Eccli. 3.) If you retain humility, you shall obtain glory. For by how much ●he more humble you shall be, by so much the more great will be your height of glory. Descend, that you may ascend: be humbled, that you may be exalted: lest being exalted you be humbled. Because * every one, that exalteth himself, shall be humbled: and he that humbleth himself, shall be axalted. For he that is extolled, shall be humbled. The higher the place is, by so much the fall is more grievous: the higher we climb up; the greater is our fall, if our foot slip. Humility knoweth not what falling ●s, humility never suffered any such mischance: humilities foot did never slip, humility never took any hurt  
Remember o spouse of Christ, in what humble manner God came into the world. Remember how in the form of a servant he humbled himself so fare forth, as that he became obedient even unto death. Amiable sister, walk as he hath walked. Fellow his example, imitate his footsteps. Become base, contemptible, abject, and displeasing to yourself. For he that is base in his own sight is great before God: he that is displeasing to himself, doth please God. Most dear sister, be little in your own eyes, that you may be great in the eyes of God. By so much the more beautiful you shall be in God's sight, by how much the more base you shall be in your own conceit. Venerable sister, if you re●aine profound humility, you shall rejoice with the wise virgins in the heavenly city. Amen.   

Of patience. CHAPT. XL.  
Our Lord saith in the Gospel: * Blessed are the peacemakers: for they shall be called the children of God. (Mat. 5.) If therefore dear sister, such as are peacemakers are blessed, and shallb● called the children of God, then without all doubt patience is very necessary and expedient. * Patience hath a perfect wo●ke. (jac. 1.) A patiented virgin is wise: an impatient virgin is not wise, but foolish.  
Venerable sister, you may be a martyr without being slain, if you truly conserve patience in your mind. He that is not peaceable, shall not merit the company of the Angels: he that is angry and envious, shall be partaker with the devils. He that is not patiented, driveth away concord: he that ●s not patiented, stirreth up discord. A virgin that is meek and mild, is nothing moved, although she 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 son of peace ought to love peace.  
Prepare yourself ra●her to suffer, then to offer wrong. Learn rather to en●ure, then to do evil. Be patiented and meek, mild, modest, and swee●. Love's peace, like peace, live in peace with all men. Embrace all men with the arms of charity and mansuetude: prove by your comportment, that you love more than you are beloved: show, I say, by the sweet affection of your heart, that you are more affectionate, then affectioned. Be not fickle in your friendship. Be constant and firm towards your friend. Have always patience of mind. Be kind and courteous in your carriage, affable in your words. Behave yourself pleasant towards all men. Avoid all occasion of dissension. Show yourself an enemy of discord and variance, and live always in peace.  
Most dear sister, if it be possible have peace with all men. By your patience vanquish the reproaches of detractors. Break the darts of their contumelious speeches upon the shield of your patience. Against the sword of their opprobrious speeches, oppose the shield of a good conscience. You shall show your virtue to be great, if you do not hurt him, by whom you are hurt. You shall show the greatness of your fortitude, if you pardon, although you be wronged. Your name and fame will be diwlged, if you spare him, on whom you might be revenged. Venerable sister, the peace of God, which surpasseth all understanding, keep your heart, and soul, Amen.   

Of concord. CHAPT. XLI.  
* Six things there are, which our Lord hateth, and the seventh his soul detesteth, to wit him that soweth discords among brethren. (Prou. 6.) That man is accursed that soweth dissension among the servants of God. He that breaketh peace and concord, doth against God. He doth Christ an injury, who among his servants soweth enmity. Why? Because Christ is our peace, who hath made both one; to wit, Angels and men to be at concord and union. The concord of the wicked, is the contrariety of the good. As we wish, that the good may have peace: so we ought to wish, that the concord of the wicked may perish. Concord to commit sin, is ill: but concord to do good, to follow justice, to serve God, is good and commendable. We are gathered together into one place for this end, that in the service of God we may all have one spirit and mind. All that dwell in the house of God, aught to have one soul, and one heart.  
It nothing helpeth to dwell together in one house, if diversity of wills separate us God loveth unity of mind, more than unity of place: behold we are in this house many men, divers manners, divers hearts, divers souls. One life, one intention, one love towards our Creator, aught to unite all these together. We ought therefore in this to be of one mind and one will, that we may serve God: and that we may love God with our whole heart, and our whole soul, and our neighbour as ourselves. The virtue therefore of concord, is necessary and expedient. But if I will do mine own will, and this man his, and that man his, there will follow divisions: chiding, chaffing, and scold must neede● arise, which are the works of the fl●sh: and, as the Apostle hath avouched: * They, which do such things, shall not obtain the kingdom of God. (Gal. 5.)  
Most dear sister, believe me; our fasting, our prayers, our very sacrifices, are not so pleasing to God, as peace and concord. And for this cause our Saviour saith in the Gospel: * Go fi●●● to be reconciled to thy brother; and then coming thou shalt offer thy gift. (Mat. 5.) Venerable sister, great is the virtue of concord in the sight of God: without which our sacrifices are not acceptable to him, by which our sins are abolished. We must know, t●at when we came to religion, we undertook to wrestle with the devil.  
A question. Dear brother, tell me, if there be any thing, which the devil dreadeth?  
The answer. Amiable sister, there is nothing which the devil feareth so much, as concord and charity. For if we give away all that we have for the love of God: the devil feareth not this, because he ha●h nothing. If we ●ast, the devil feareth not this, because he never eateth. If we watch, the devil feareth not this, because he never sleepeth. But if we observe charity and concord; o this is that, which maketh the devil afraid. Why, what is the reason? Because we observe that on earth, which he would not observe in heaven. For this respect likewise, our holy mother the Church is said to be terrible, as the army of a camp set in array: because like as the enemies are afraid, when they see an army come marching towards them in battle array: so the devil is afraid, when he beholdeth spiritual men armed with the harness of virtues, to live together in concord and unity. He grieveth exceedingly as one vanquished and put to shame, when he seethe that he cannot divide and penetrate their squadrons by discord and dissension.  
Wherefore we ought to live all in the house of God as men of one heart and will, that by this means we may overcome the devil. The handmaid of God, that desireth to live in peace and concord, must first of all leave the bad custome●, which she had learned in the world, lest she be perverse and inordinate: lee t she live irreligiously in the cloister, and so trouble or scandalise the rest of Chri●ts handmaidens by her bad behaviour. She ought likewise to measure her actions, her motions, her speeches, and her whole life: that she may be able religiously to agree with those, with whom she liveth. Wherefore I admonish you dear si●ter, that you live charitably and humbly with all the handmaidens of God, in the monastery.  
Venerable si●ter, invite such as hate you to peace and amity: recall such as are contentious to concord and charity. Let there be no speech of chiding or discontent, which may hinder concord and agreement. O spouse of Christ, let that charity, which hath separated you from the world, conjoin and unite you to God. Amen.   

Of sufferance or forbearance. CHAPT. XLII.  
MOst dear sister, learn modesty of Christ, learn long sufferance or forbearance. Seriously consider his example, and so no injuries will make you sorrowful. For he suffering for us, hath left us an example of patience. Because being stricken with the palms of men● hands, scourged with whips, besmeared with spittle, fastened with nails, crowned wit thorns, condemned to the death of the cross, he always held his peace. For when any one doth reproach you, it happeneth unto you for your sins: when you are wronged, your sins are the cause: what adversity soever doth happen unto you, it happeneth for your offences. You will endure adversity with greater patience, if you consider the cause.  
When therefore you are reviled or wronged, betake yourself to prayer: when any one doth curse you, bless h●m, and speak him fair: bless him I say, that curseth you. For curses add blessings: assuage him that is angry with patience, dissolve his fury with fair words, vanquish his wickedness by your meekness, his malice by your goodness. By your goodness conquerre the malice of others. By your stillness dissipate their stubbornness.  
Venerable sister, prepare your heart for prosperity and adversity, and endure the one and the other, as they shall happen unto you. Be ready for all events whether good or bad, that whatsoever doth hap or occur unto you, you may sustain it with a quiet mind. Let pass opprobrious speeches, making no more account of them, then if they were spoken to others. Take no notice of the errors of detractors.  
Honest virgin, although every one provoke you, although every one molest you, although every one vex you, although every one insult over you, although every one rail at you, although every one find fault with you, although every one scold and chide you, although every one reproach you, although every one wrong you, although every one mock and scoff 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 pass, yet do not you reply, yet do you keep silence, yet do not you answer any thing that is amiss, yet do not you give bad speeches, yet do not you retort reproaches, or reply any thing which may turn to the others disgrace. Do you observe the peace of silence, for by so doing you will the sooner vanquish.  
O spouse of Christ, strive and wrestle against temporal troubles. Be constant in all occurrences, endure all things with patience: one of necessity must suffer that patiently, which doth happen to many. Both he that doth afflict, and he that is afflicted, is mortal. Both he that doth injury, and he that suffereth injury, shall die. Amiable sister, believe me, no man could oppose himself against you, unleee God had given him leave so to do. The devil could have no power to molest you in the  thing, unless God did permit him. * By many tribulations we must enter into the kingdom of God. (Act. 14.) * The passions of this time are not condign to the glory to come, which shall be revealed in us. (Rom. 8.)  
Most dear sister, it is impossible that you be a woman, and not taste of woe and affliction. We sustain all things in this world by the like event. There is no man remaining in th●s li e, which doth not some times sigh and lament. This life is full of tears. This life beginneth with weeping. An infant, when he is borne, beginneth his life with lamentation. An infant when he cometh forth of his mother's womb, do●h fir begin to mourn, before he begin to laugh. We are cast weeping into thi● miserable life. Tribulation is profitable, the afflictions of this life are profitable. By how much the more we are wearied and weakened in this world: by so much the more we shall be comforted and strengthened in the next. The more we are afflicted during this present time, the more we shall rejoice in the world to come. If we are here perplexed with diversities of affliction, we shall be found purged at the day of doom. Amen.   

Of sickness. CHAPT. XLIII.  
Our Lord speaking of his servants, saith i● th● Apoca●yps: * I, whom I l●ue, do rebuke and chastise. (Apoc. 3. Go ●hast●s●●h men three manner of ways ●n th● life. That ●● to say: he strike●h ●he r proba e ●o damnation. He correcteth the e●ect, which he seethe to do amiss, for their amendment and purgation. He chastiseth the just for the increase of their glory and crown. God strooke the Egyptians with plagues to their damnation: (Evod. 7.) he afflicted poor Lazarus for his purgation: (Luc. 6.) he likewise punished job for his approbation: (job 1.) he also scourgeth a man before sin, lest he become bad, as S. Paul for example, who by the instigation of the Angel of satan was troubled with carnal temptations. (2. Cor. 12.) Man likewise is purged by God after sin, that he may be amended; as that man, which was delivered to satan for the destruction of the flesh, tha● his spirit might be saved in the day of our Lord jesus-christ. (1. Cor. 5.)  
They that are strong and soun●, it is good for them to be sick now and then, least finding themselves beastly and strong, they take greater delight in transitory and earthly things, then is fitting. That health of body is ill which leadeth a man to sickness of soul. And that sickness of body is very good and commendable, which conducteth a man to health of soul. The Apostle praiseth sickness of body, saying: * When I am weak, than I am strong, to wit, in spirit. (2. Cor. 12.)  
A man must not murmur in time of affliction, for in that he is chastised, he is amended from sin. We shall endure corporal sickness with greater patience, if we call the evils, which we have committed, to remembrance. A man likewise mu●● not murmur in time of sickness. Why? Because he is judged by him, whose judgements are always just. He that is sick, and murmureth against God, complaineth against the justice of his judge, and by this means provoketh God● anger against himself. It cannot but be just that pleaseth a just judge. * For whom our Lord loveth he chastiseth and he scourgeth every child, that he receiveth▪ and as a father in the son, pleaseth himself. (Prou. 3.) In this life God spareth sinners, and punisheth the just: In the next life God, spareth the just, and punisheth sinners: he that in this life doth not deserve to be scourged, shall in the next be eternally tormented.  
Most dear sister, grief and sorrow are common to all men: there is no man in this world, which is not sorrowful now and then▪ God always afflicteth those, whom he hath preordained to everlasting happiness. Venerable sister, be not sad in time of sickness. In your sicknesses give God thanks. Wis● rather to be well in mind, then in body. Desire rather to be sound in affection, then in flesh.  
Corporal maladies are spiritual remedies. Sickness hurteth the body, healeth the mind▪ For sickness purgeth vices and enfeebleth the forces of lascivious wantonness. Know that by sorrow and affliction you are proved, not impaired: The gold is tried in the furnace, that it may be free from dross: you are tried in the furnace of affliction, and refined in the fire of persecution, that you may become pu●e from vice. You are as it were mell e●, that you may be purified from the scum of sin: all these things, which you suffer, are for your probation. Wherefore my beloved sister in Christ, do nor murmur in your sicknesses: do not blaspheme, nor say: Why do I sustain ●hese evils? Do not say why am I afflicted? why do I endure these miseries.  
Dear brother, I pray you, tell me, what I ought to say in my sickness,, or how I ought to accuse myself.  
Honest si●●er, accuse yourself after this manner: I have sinned, neither have I received, as I have deserved. The punishment which I sustain, is not equal to my sin. My misery is not answerable to my demerit. My crosses are not correspondent to my bad carriage. The measure of my pains are unequal to the merit of my sins. My punishment is fare short of what I have deserved. O spouse of Christ, do you desire to be purged from your sins? Accuse yourself, and extol God's justice in your pains. It is sufficient for your purgation, if you refer these things which you suffer, to God's justice, if you humbly give God thanks in time of your sickness. For God correcteth you with the rod of his fatherly chastisement, he fatherly chastiseth you for your amendment. And he that did cast you away by sparing you, doth call unto you to return by punishing you.  
Venerable Virgin, consider all the torments, pains, tribulations, and vexations of the world, that possibly can be imagined by the heart of man: compare these to hell, and they will seem nothing. Amiable sister, if you fear, fear the pains of hell. For these pains of the world are temporal, those eternal: these by death have an end, and last no longer; those by death beg●n, and endure for ever. If therefore, you will be converted and return to God, these your sufferings will turn to your good. He that i● pun ●hed after his conversion, is thereby purged from sin. For he that is here corrected being chastised, shall be freed in the next world but they that amend not even when they are corrected, are temporally puni head, and shall be eternally dined. They are both judged first in this world, and shall be in the next afterward. To these is due a two fold pain and damnation; to these doth appertain a double percussion: because they have both here the sentence of torments, and there the supply of punishments. The hand of God therefore hath delivered you to be punished; the indignation of God hath commanded, that you be afflicted, he hath ordained in is anger, that you have a taste of all adversities whatsoever.  
Reverend sister, whensoever you feel yourself wearied with sicknesses, wa●t●● with disease, afflicted wit● infi●m●●●es, troubled with passion's of the soul●, tormented with grief of mind, tosse● to and fro wi●h son ●i●e temptations: whensoever I say you feel these things, know that it is God's justice that doth 〈◊〉 in respect of your sins. Your own weapons fight against you. You are hurt with your own arrows; you are wounded with your own darts For by those things, by which you have sinned, you are tormented. For that you have followed the flesh, you are afflicted in the flesh. In that you groan, and are grieved, in which you have sinned.  
Amiable sister, you are punished in the same flesh, in which you have done amiss. You are censured to be punished in the same, in which was the cause of sin. O spouse of Christ, you are justly blamed, justly scourged, justly judged and condemned. The storm of tribulation doth justly overwhelm you, the punishment of justice doth justly oppress you.   

Of avarice. CHAP. XLIV.  
OUR Lord saith in the Gospel: * See▪ and beware of all avarice: for not in any man's abundance doth his life consist, of those things, which he possesseth (Lu. 12) And the Apostle S. Paul: * Fornication and all uncleanness, or avarice, Let it not so much as be named among you, as it becometh S. (Eph. 5.) And again. * For understanding know you this, that no fornicator, or unclean or covetous person (which is the service of idols) hath inheritance in the kingdom of Christ and of Go●. (ibidem) W ereupon. Solomon saith. * He that pursueth avarice disturbeth his house. (Prou 15.) A covetous man shall not be filled with money: and he that loveth riches, shall not take fruit of them. (Eccles. 5.  
There is nothing worse than to love money: For such a man, is ready to sell hi● soul. Like as avarice casteth a man down into t e pit of perdition: so giving of alms lifteth him up to heaven. A covetous man is like to hell: for as hell is never satisfied with souls: so a covetous man is never satisfied with riches. Even as he that is sick of a dropsy, the more he drinketh, the more he thirsteth: so a covetous man the more he getteth, the more he desireth. Avarice, and inordinate affection or desire are sisters▪ and pride is their mother. Pride was never without inordinate affection nor inordinate affection without avarice.  
Venerable sister * Let not your hand be stretched out to receive, and closed to give. (Eccli. 4.) Let it more delight you to give then to receive. * It is a more blessed thing to give, rather than to take. (Act. 20.) Most dear sister, let not avarice take root in your heart: let not avarice abide in your breast. Expel from you the love of riches. If for the love of Christ you shall perfectly contemn all things transitory: you shall with the same jesus Christ your bridegroom rejoice everlastingly in his heavenly country. Amen.   

Of inordinate affection or desire. CHAPT. XLV.  
Covetousness is the root of all evils (1. Tim. 6.) No man can perfectly undertake spiritual warre-fare unless he first vanquish the pleasures of the flesh: that mind cannot be free to contemplate God, which inordinately affecteth the earthly and transitory things of this world: the eye of the mind cannot contemplate the high things of heaven, if the dust of earthly desires shut the same. Covetousness is a grievous sin, it is the material cause of all crimes. It is no marvel if those men after death are adjudged to hell fire; who whiles they lived, did not extinguish the flame of their inordinate affection and desire.  
Most dear sister, although you have no money, yet if you have a desire of having, your external poverty profiteth nothing: corporal nakedness will do you no good, if you have a desire to be well clothed. judas through covetousness sold Christ. (Mat. 26.) We are borne naked into this world, and must departed naked out of this world. (job 1.) Why then do we desire earthly and transitory things? If therefore we believe, that the riches of this world are so fleeting, why do we so exceedingly affect them? If we love the earthly and transitory things of this world more than is fitting, we doubtless do offend by so doing.  
Wherefore dear sister consider your estate, and know that those few things, which you have already are sufficient. If therefore covetousness be the root of all evils, as I have before said: it is expedient that you expel it from your heart. and to the end greater inconveniences may not ensue, let not the perverse desire of this vice dwell in you. Venerable sister almighty God give you grace to despise for his sake the prosperity of this present life, and to fear no adversity thereof. Amen.   

Of poverty. CHAP. XLVI.  
* BLessed are the poor in spirit, for theirs is the kingdom of heaven. (Mat. 5.) Many are poor, whom this their poverty maketh not blessed, but wretched; for that they endure it not for the love of God, but by constraint. There are also o●her poor, whom poverty maketh not wretched but blessed; who endure the same ●or the love of God: and of these it is said: Blessed are the poor in spirit.  
Most dear sister, to you I return the subject of my discourse. You have heard of the tribulation and patience of job, and therefore I admonish you, that you be neither dismayed in time of adversity, nor grow proud in time of prosperity. You read, that the Patriarches were rich in wealth, but humble in mind, as Abraham for example, who said: I will speak to my Lord, whereas I am dust and ashes. (Gen. 18.)  
You therefore, venerable si●●er, shall be happy, if you always g●ue God thankes in prosperity and adversity, and esteem the felicity of th●s present life as smoke, or as a vapour, that suddenly passeth away. For the Apostle S. Paul saith. * If in this life only we be hoping in Christ, we are more miserable, than all men. (1. Cor. 15.) For Christ, lest we should love gold, hath taught us in his life to contemn such gifts and commodities as are offered lest we should fear hunger, he hath fasted for forty days together, lest ye should fear nakedness and cold, he hath commanded his disciples to have but one coat: lest we should fear tribulation, he for our sakes hath willingly endured the same: and lest death should seem dread full unto us he hath voluntarily sustained death for us. * All that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, 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 dear sister, let us not love those things, which are in the world, lest we perish with the world. David was a King, and albeit he did abound with silver and gold, and ruled with a strong hand (according to the interpretation of his name) over many people, yet he thought humbly of himself, and said, * I am poor, and in labours from my youth. (Psal. 67. And again: I am needy, and poor. (Psal. 69) And in an other place: * I am a stranger with thee and a pilgrim, as all my fathers. (Psal. 38.)  
Venerable sister, let not transitory allurements or contentments delight your mind: let neither temporal commodities make you merry, nor earthly losses and crosses make you mourn. For so it is written: If riches abound, set not your heart upon them. Those things which ye possess with love, we lose with grief. Listen o spouse of Christ, what I say: He to whom all things in heaven and earth do offer their seru ce, became poor for v●. Why, what was the cause? That by his poverty he might m●ke 〈◊〉 rich.  
You therefore honest virgin, walk in the way, in which Christ Iesu● your brid●●roome ha●h gone b●fore you: 〈◊〉 your heavenly captain with unwearied steps. Doubtless if you shall overtake him, you shall reign with him.  
Venerable sister, behold the virginity and poverty of the blessed virgin Marie: who uva so rich in our Lord and Saviour, that she deserved to be his mother: a d yet withal was so destitute of all worldly wealth, that she had neither midwife nor handmaid to assist and attend upon her at his birth: she was likewise so needy and poor, that for want of better lodging; in ●eed of a bed, she laid her child in a manger. (Luc. 2. Moreover S. joseph, to whom she was espoused, was also very poor: in so much that he got high living by playing the carpenter. In like sort we read of the holy Apostles, that they served God in hunger and thirst, in fastings often, ●n cold and nakedness. 2. Cor. 11.) O spouse of Christ, you have examples, by which you may contemn earthly riches, and covet heavenly happiness. * For they that will be made rich in this world, fall into temptation, and the snare of the devil, and many desires unprofitable and hurtful, which drown men into destruction and perdition. (1. Tim. 6. They easily contemn earthly riches, who perfectly hope for h●au●nly: because voluntary poverty leadeth a man to eternal felicit●e.  
We came not to religion, that we might pass over our time therein in pleasures; but that by watching, praying, fasting, singing, and fight against our spiritual advetsaries, we might by Christ's assistance attain to that kingdom, which is promised us. For for ●his cause we come naked into this world, and are presented naked to baptism, that being naked and without impediment we might arrive to heaven. What an absurd and unseemly thing is it, and contrary to reason, that he that was borne naked, and came into the world having just nothing, should desire to enter rich into heaven? * It is easier for a camel to pass through the eye of a needle, then for a rich man to enter into the kingdom of heaven. (Mat. 19) It is better to want, then to superabound. He is over covetous, to whom God doth not suffice. Dear si●●er, if for the love of Christ we shall willingly in this world endure hunger and thirst and nakedness, and other corporal affliction; we shall rejoice with the same our Lord jesus Christ in his heavenly kingdom. Amen.   

Of murmuring. CHAPT. XLVII.  
THe lodging of our heart is sanctified by the grace of God, and by the inhabitation of his holy spirit, when there is charity, peace, goodness, humility, concord, gentlene, and other such virtues abiding in us. These are our riches, to wit, good manner and virtue s. But if we begin to brawl, murmur, and contend among ourselves, we are presently deprived of all these spiritual graces. Why? Because virtues cannot remain with vices. * For a little leaven corrupteth the whole paste. (1. Cor. 5.) Every servant of God ought seriously to consider, how great an evil he doth incur. I● for temporal things he murmur: for by this means he that ought to be rich becometh poor.  
What are our riches? certainly virtues. We therefore lose our virtues, if we murmur for meat or drink, or such like corporal commodities. Murmuring is a grievous sin: whereupon S. Gregory saith: No man that murmure●h receiveth the kingdom of heaven: no man can murmur, that receiveth the same. The heart of a fool is as the wheel of a cart carrying hay, murmuring and making a scrik●ng noise as it goeth on the way. Many religious men and women behave themselves after the same manner: who are subject to many carnal desires, and never cease to murmur.  
Wherefore venerable sister, it is requisite, that we follow the counsel of S. Paul, saying: * Neither do you murmur as certain of them murmured to wit, in the wilderness and perished by the destroyer. (1. Cor. 10.) It is a dangerous thing therefore for us to murmur, lest perhaps we perish by the destroyer in t●e monastery, as they perished in the wilderness. Let us therefore keep our tongues from murmuring, lest (which God forbidden) as they perished in this world, we perish in the world to come. Let us not murmur, lest as they perished in this life, we perish in the next. Let us beware of all murmuring, lest peradventure we suffer that in our souls, which they suffered in their bodies. Again the Apostle doth counsel v●, saying: * Neither let us tempt Christ, as certain of them tempted, and perished by serpents. (ibidem. He tempteth Christ, who murmureth for meat, or drink, or apparel, as it is written of the same people: * And they tempted God in their hearts: so that they asked meats for their lives. (Psal. 77. And again: * And they murmured in their tabernacles: they heard not the voice of our Lord. (Psal. 105.)  
He tempteth Christ, who in the monastery murmureth by ask more than he doth need. He doth against Christ, who in the monastery demandeth more than is requisite. He sinneth against Christ, who in the monastery doth scandalise his superiors, by importunately urging them for earthly and transitory things. And have perished by serpents. Why have they perished by serpents, unless for that a serpent is full of poison; and every one that murmureth, hath the poison of the devil an his tongue? This the Apostle S. james doth avouch, saying: * The tongue is an unquiet evil, full of deadly poison. (jam. 3. Whherefore we ought very carefully to avoid murmuring, lest we perish through such a deadly and devilish poison.  
My beloved sister in Christ, hear what our Lord saith in his holy Gospel: * I say to you, be not careful for your life, what you shall eat, neither for your body, what raiment you shall put on. (Mat. 6.) As if he should say more plainly: God that hath given you a soul, will also give you food: and he that hath given you a body, will also give you raiment. Our Saviour goeth on, saying: * Behold the fowls of the air, that they sow not, neither reap, nor gather into barns: and your heavenly father feedeth them (ibidem.) that is to say: If God provide for the birds, which are to day, and shall die to morrow, whose soul is mortal: how much more will he give meat and raiment to his servants and handmaids, whose soul is immortal, and to whom the kingdom of heaven is promised? And again: Consider the lilies of the field how they grow: they labour not, neither do they spin: that is, they neither wove, nor make thread: and yet God most gloriously clotheth them: how much more will he clothe his servants and handmades, that faithfully serve him  
God will not kill the souls of his servants with hunger, or thirst, or nakedness. And therefore he addeth: Seek first the kingdom of God, and the justice of him: and all these things shall be given you besides. As if ●e had said: * Serve our Lord in fear, and rejoice to him (day and night) with trembling; and he will give you all things necessary both in this life, and in the life to come. * They that seek after our Lord shall not be diminished of any good. (Psal. 33.) Most dear sister, God, who hath brought you out of your Father's house, will give you all the good, which your heart can wish, if you continue constant in his service. Amen.   

Of propriety. CHAPT. XLVIII.  
MOst dear sister, let propriety (which among the servants of God is esteemed a great fault) be never found in you. All things, which are in a monastery, are common to the whole community. If therefore the handmaid of God hath any thing proper or in secret, whereof the rest of the religious sisters are ignorant, it is plain theft, and consequently a sin. Why? Because she hath all things in common with the rest of God's handmaids, and yet hideth some thing as peculiar to her self. To keep any thing closely, and to hide it as peculiar to one's self, not common to the rest of the handmaids of God: this I say is plain theft, and apparent fraud. This is a great sin, this is the way to hell, this is the beaten way, by which thiefs have gone to the devil. So much the Apostle S. Paul hath avouched: * Neither thiefs (saith he) nor extorsioners shall possess the kingdom of God (1. Cor. 6.) The handmaid of God, which separatetth herself from the communion of the monastery, by reserving in secret to her own use: must consequently expect to be separated from the society of eternal bliss.  
Many come to the common society of a monastery: But yet (which I cannot recount without great grief of heart) all do not live therein with that Euangelical purity and perfection as is requisite. In a monastery there are the holy Apostles of jesus Christ: there is also judas 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 love of God, and gaining of everlasting life, forsake all things which they have in this world in imitation of the Apostles; shall rejoice with the same Apostles, and be rewarded with everlasting happiness. But he, that after his coming to religion, doth presume to commit fraud in the goods of the monastery, is a judas, and shall suffer the punishment of judas in hell: for that, w●en he appropriateth any thing as peculiar ro himself, he presumeth to commit cozenage in that which is common to all.  
They likewise, who leaving the world, are converted to God, if in those things which they had in the world, they reserve one part to themselves, and give the other part with themselves to the monastery, they deserve the sentence of malediction with Ananias and Saphira his wife. But he that cometh out of the world to religion, if he desire, or seek to have that in religion, which he could not have before his entrance into the same, without doubt the leprosy of Giezi will adhere unto him: and the leprosy which Giezi sustained in body, he shall sustain in soul.  
Virtuous sister, as I told you before, there is great difference between those, who in a monastery live like unto these; and th●se, that religiously forsake all, like unto the Apostles. To those, who of those things which they had in the world, or have in the monastery do hide nothing, doth agree that saying of the Psalmist: * It is good for me to cleave to God: to put my hope in our Lord God: (Psal. 72.) as also that other saying: * Cast thy care upon our Lord, and he will nowrish thee: (Psal. 54.) To those, who like judas retain any thing proper to themselves, or keep any thing belonging to the monastery secret or close, doth agree that other verse: * They ascend even to the heavens, and they descend even to the depths, their soul pined away in evils. Psal. 106.) But to those, who with Ananias and Saphira give one par● of those things, which they had to the monastery, and reserve the other proper to themselves, those words of King Dau it may very fitly be applied: * Who trust in their strength; and glory in the multitude of their riches. (Psal. 48.) To those likewise, who like Giezi, seek those things in the monastery, which they could not have 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 prevailed in his vanity. (Psal. 51.)  
Wherefore venerable sister, do not you conceal, hide, or keep any thing secret. Keep nothing in hugger-mugger: hide nothing in corners. Whatsoever you have, have it with licence: have it with the benediction of your superiors. Without the leave of your Abbess or Prioress have nothing, without their benediction take nothing, without their licence give nothing. Honest virgin, cast your care upon our Lord, and he will nowrish you. Amen.   

Of Prayer. CHAPT. XLIX.  
MOst dear sister, hear what I say. To pray before the time, is providence. To pray at the time appointed, ●s obedience. To pass over 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 whatsoever you shall ask in prayer believing, you shall receive. (Mat. 21.) And the Apostle S. Paul doth counsel us, saying. * Pray without intermission, (1. Thes. 5.) S. james likewise doth avouch: * That the continual prayer of a just man availeth much. jam. 5.  
Venerable sister, * Before prayer prepare your soul: and be not as a man that tempteth God. (Eccli. 18.) In prayer prepare yourself, and lay open the hidden secrets of your heart, that you may obtain greater grace from God. Then you pray truly as is fitting, when you think of no other thing. The judge doth so much the sooner listen to the petition of a sinner, if he see him amend his bad behaviour. Prayer ought to proceed rather from the heart, then from the lips. It is better to pray with the silence of the heart, then with mere words, 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 fare from God, which in prayer is busied in thought of the world.  
There a●e two things in prayer, which hinder a man from obtaining that which he doth desire, to wit, if as yet he be addicted to sin, or doth not heartily 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 error. When any man prayeth he enuiteth the holy Ghost to come unto him: who being come, all the temptations of the devils, which are wont to, trouble men's minds, do speedily departed and give place as not being able to endure his presence. He that is wronged, let him not desist to pray for those that do him wrong: otherwise he sinneth according to our Lord's sentence that prayeth not for his enemies. Like as no medicine doth good to any hurt, aslong as the weapon remaineth in it: so his prayer doth him no profit, that hath hatred in his heart. He stretcheth forth his hands to God not without offence, who when he prayeth dorh vauntingly make manifest his good works: like the Pharisee mentioned in the Gospel. (Luc. 18.) who boastingly prayed in the temple, and praised himself more than God the giver of whatsoever is good and laudable.  
Dear sister, pray incessantly with tears Pray continually, pray to God night and day. Let your prayer be without ceasing, let your prayer be often. Let it be your usual weapon. Let your mouth never cease from praying, insist in prayer, and never desist from the same. Always lament and mourn, arise to prayer in the night season; watch, and pray often. Pass over the night in prayer and supplication, apply yourself to nightly watching. Having shut your eyes a little pray again.  
Frequent prayer doth repel the darts of the devil: frequent prayer doth make the weapons of the devil to be little available. Prayer is the first help against the invasions of temptations: prayer doth subdue the assaults of our ghostly enemies: it vanquisheth the devils: it overcometh the unclean spirits. By prayer the devils are conquered, the adverse parties are put to flight. Honest Virgin, let your prayer be pure. I admonish you most dear sister, that you pray for goodmen, that they may persevere in goodness. I entreat you also to pray for bad men, that they may be converted from their wickedness. Pray for your friends, pray likewise for your enemies. Pray also for all the faithful both living and dead. Let your prayer be directed as incense in the sight of God. Amen.   

Of reading. CHAPT. L.  
BY prayer we are cleansed from our sins: by reading we are taught how to behave ourselves in our actions. Both of these are good, at times convenient. But if we want time to practice both, it is better to pray, then to read: for when we pray, we talk with God: when we read, God talketh with us. Most dear sister, if you will at all times converse with God; at all times either pray, or read. Reading of good books is very profitable and expedient. For by reading we learn what to do, of what to take heed, whither to tend. Whereupon the Psalmist saith: * Thy word is a lamp to my feet, and a light to my paths. (Psal. 118.) By reading we grow to have greater understanding. Reading doth instruct us to prayer, and action. Reading doth inform us in the active and contemplative life. Wherefore it is said in the Psalms. * 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 devil is vanquished; these are the instruments, by which eternal happiness is purchased. By prayer and reading vices are destroyed, and virtues are nowrished. The handmaid of God ought always to pray and read. Whereupon it is written in the Psalms. * Then I shall not be confounded, when I shall look throughly in all thy commandments. (Psal. 118.)  
Wherefore dear sister in Christ, give yourself often to prayer: persevere in meditation of the holy scripture. Let God's law be your continual conversation: be perpetually perusing the same: use to read often; let the reading of God's divine law be your daily meditation. Reading, delivereth a man from error and falsehood, and withdraweth him from the vanity of the world. By reading (as I have already said) your wit and understanding will be increased. For reading teacheth you what to do, it discerneth, what you ought to eschew; it showeth whither you are to tend. You profit much by reading, if you put that which you read, in execution. Venerable sister, almighty God vouchsafe to open your heart in his law, and in his precepts. Amen.   

Of working. CHAPT. LI.  
THe Prophet jeremy saith: * Let us lift up our hearts with our hands to our Lord into the heavens. (Lament. 3.) He that prayeth and worketh, lifteth up his heart to God with his hands. But he that prayeth, and worketh not, lifteth up his heart to God, and not his hands. Contrariwise he that worketh, and prayeth not, lifteth up his hands to God, and not his heart. And therefore venerable sister, it is necessary, that we elevate our heart to God by prayer, and stretch forth our hands unto him by manual labour. Why? Lest we be reprehended for neglecting the commandments of God, whiles we seek to obtain salvation by only prayer, or by only working. Whereupon the Apo ●le S. Paul pronounceth this precept, to wit. * That if any one will not work, neither let him eat. (1. Thes 3.) The handmaid of Christ ought at all times, either to p●ay, read, or wo●ke, lest perchance the spirit of fornication deceive her mind being busied in nothing. Carnal pleasure is subdued by labour.  
Most dear sister, divide the day into three parts: in the first, pray; in the second, read; in the third, labour. King Solomon by idleness fell into many fornications, and by the desire of fornication adored idols. Venerable si●ter, these three things are very necessary for the obtaining of salvation, to wit, prayer, reading, and working. By prayer we are purged, by reading we are instructed, by working we become blessed: like as the holy Ghost saith in the Psalm: * Because thou shalt eat 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 work, that you may be never idle: because idleness is the enemy of the soul. The devil quickly deceiveth him, whom he findeth idle: the devil daily entereth into the monastery, and if he find any one idle, he accuseth him without delay.  
O spouse of Christ have a care, lest when the devil entereth into the cloister and searcheth into the actiō● of every sister he find not some thing whereof to accuse you in particular. For this cause I admonish you, my most dear sister in Christ, that for the love of Christ jesus your beloved bridegroom, you be not idle at any time. I entreat you, that you will declare the love which you bear to Christ to your companions, not only by your words, but also by your acctions. Whereupon the bridegroom, to wit Christ, doth entreat his spouse that is, a devout soul in the Canticles, saying. * Put me as a seal upon thy heart as a seal upon thy arm. (Cant. 8.) In our heart are cogitations, in our arms, actions. The beloved therefore is put as a seal upon the heart and upon the arm of his spouse: because it appeareth both by the will and action, how much he is beloved of a devout soul, for that the love of God is never idle. For if it be love, it worketh great matters: but if it worketh not, it is no love.  
I entre at you therefore venerable virgin, that you love God with a sincere affection, and for the love of him be always doing some thing. If you love God truly, you will never be idle: if you love God as you ought, you will abhor idleness for his sake: if you love God unfeignedly; idleness will seem tedious unto you. He that loveth God with his whole will, doth for the love of him loath to be idle. The kingdom of God will not be given to the followers of idleness, but to such as are diligent in our Lord's service. The kingdom of God will not be given to such as gad or wander up and down, but to such as labour for the love of God, according to their vocation. They that are slow and tepid in doing good, shall have no place in the kingdom of God. Lasciviousness doth soon deceive such as are addicted to idleness: lasciviousness doth soon deceive him that doth gad up and down: lasciviousness doth inflame him worst of all, that it findeth idle.  
Lust yields to labour, giveth back to travail, retireth from such as refuse to be idle. A man by labour oftentimes vanquisheth lust, because the body being wearied with labour doth not delight in lewdness. Wherefore amiable sister in Christ, beware of idleness. Do not love to be idle, but tyre your body with travail. Be always doing some thing that is good, seek some profitable work, 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 psalms and hymns. CHAPT. LII.  
MOst dear sister, when you sing the Psalms and hymns in the sight of God, consider that in your mind, which you sing with your voice. Let your mind agree with your voice: let it sing in tune with your tongue in the choir; do not think one thing, and sing an other. If your mind sing one thing, and your voice an other, you lose the fruit of your labour. If your body stand in the Church, and your mind wander abroad, then doubtless you will lose your reward. Whereupon it is said by the Prophet Isay. * This people honoureth me with their lips: but their heart is fare from me. For as the Apostle saith I will pray in the spirit, I will pray also in the understanding: I will sing in the spirit, I will sing also in the understanding. (1. Cor. 14.) It is therefore good to praise God at all times with the und rstanding. It is also good to glorify God with the sound of the voice, with hymns and Psalms, and spiritual songs.  
Like as we are aided by prayers: so we are recreated by singing the psalms. The singing of spiritual sonnets, doth comfort heavy hearts. The singing in the Church doth rejoice men's minds, it delighteth such as are discontent, causeth such as are careless to become diligent, enuiteth sinners to weep and lament: for albeit the hearts of worldly men are never so much void of remorse, yet as soon as they hear ●he sweetness of the psalms, they are converted to the love of goodness. There are iue●se who through the sweetness of the psalms, are moved to compunction and sorrow for their sins. P●●yer only in this life is poured forth for the forg●uenes of sins; but the singing of the psalm, doth signify the perpetual praise of God in eternal happiness; as it is written: * Blessed are they that dwell in thy house, o Lord: for ever and ever they shall praise thee. (Psal. 83.)  
Whosoever doth faithfully and attentively sing the psalms, doth in a manner become confederate with the holy Angels. How so? what is the reason? Because man according to his measure praiseth him here on earth: whom the Angels without intermission do adore and glorify in heaven. The singing of the psalms at some times stirreth us up to tears and compunction, at other times it enuiteth us to prayer and devotion.  
The Psalms make the night vigils to become pleasant unto us, enuiting us to praise God in this wise: * Reio●ce ye just in our Lord; praising becometh the righteous. (Psal. 32.) The Psalms denounce unto us the fir●● howe● of the day with exultation of light, by saying: * O God save me in thy name, and in thy strength judge me. (Psal. 53.) The psalms do consecrate unto us the third hour of the day, when they say: * And let thy mercy come upon me o Lord: thy salvation according to thy word. (Psal. 118.) The psalms do make us glad at the sixth hour, in the breaking of bread. The psalms do break our fast at the ninth hour of the day, and satiat our heart● with spiritual sweetness and suavity. The psalms do commend us to God at the hour of vespers or evensong, by saying in this wise: Let my prayer be directed as incense in thy sight: the elevation of my hands as euening sacrifice. (Psal. 140.) The psalms do admonish us to bless our Lord at Complyne, saying: * lo now bresse our Lord, all ye the servants of our Lord. Psal. 133.)  
My beloved sister in Christ, I would have you to be always mind full, that God is much delighted with the music of a sacred soul. By affection, love and devotion of heart; sing psalms, hymns, and spiritual canticles to God. Whereupon the bridegroom (to wit Christ) doth admonish his spouse (to wit, the Church, or a devout soul in the Canticles, saying: * Show me thy face, let thy voice sound in mine ears; for thy voice is sweet, and thy face comely. (Cant. 2.) Thou my beloved, saith he, who liest in the bed of most sweet contemplation, in which thou desirest to please me in psalms, hymns, and spiritual canticles and prayers; come, and show me thy face; that is, issue forth from the closet of your heart, and for examples sake show the beauty of your good works to others: that when they shall see your good works, they may glorify your father, which is in heaven. Let your voice sound in my ears: to wit, the voice of preaching, the voice of praise and thanksgiving, the voice of joy and iubilé: which may stir up others to praise and glorify me.  
The singing of the psalms doth delight the ears of the hearers, and instructeth the souls of the faithful to live well. Let the voices of the singers agree; and let us intermingle words of praise with the holy Angels of God, whom we cannot see. The servants of God ought at all times to praise the name of God: for so much those supreme waters do insinuat, of whom it is said: * All the waters, that are above the heavens, bless ye our Lord. Dan. 3.) Because the elect shall not cease for ever to praise the name of our Lord. But of the lower waters, it is said▪ * Let the waters, that are under heaven, 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 faithful aught to sing praises to God without intermission, for that God is delighted in them. This the bridegroom, to wit Christ, doth testify, who in the Canticles speaketh to his spouse, that is to a devout soul, saying * Thou that dwellest in the gardens. (Cant. 8.) The Church, or every devout soul dwelleth in the gardens: for ●hat it is alread●e replenished wi●h the g●eenesse and hope of good and virtuous actions. She therefore ●hat already dwelleth in the gardens, aught to make the bridegroom to hear her voice, that is the melodious harmony of good preaching or of holy iubilation: or let her sound forth the voice of divine praise, in which he may be delighted, which he heareth and to which his friends to wit, all the elect do listen, who desire to hear the words of life, to wit, the lessons Psalms, hymns, and spiritual Canticles, that by this means they may be revived through the remembrance of that celestial hpppines.  
Wherefore most reverend sister, as I said before, it is very necessary, that you praise almighty God your Creator all your life long, for that by praising him you are promised pardon. Praise him therefore in your heart, praise him in your voice, praise him in the voice of iubilation, praise him like wise in the secret of contemplation, praise him in the closet of your mind, praise him in the iubilation of your voice.  
For albeit we be sinners, and unworthy to sing God's praises: yet we must not cease to praise him, sithence that by praising him, we hope to obtain pardon of our sins. Whereupon the divine voice saith in the psalms: * The sacrifice of praise shall glorify me: and there i● the way, by which I will show him the salvation of God. Psal. 49.) As if he should say more plainly: In the psalms is the way of praise, by which you may arrive to eternal happiness: but if I do not show the same unto thee, thou thyself canst not find it. Wherefore most dear sister, sithence the way of our salvation is in the hand of God, I admonish you, that you permit not his praise at any time to departed from your mouth.  
My most loving sister in Christ, God is your praise: be you therefore his praise, that so his praise may at all times be in your mouth. Amen.   

Of the active and contemplative life. CHAPT. LIII.  
IAcob saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven: the Angels also of God ascending and descending by it. (Gen. 28.) In this ladder are placed all those that are predestinated to life everlasting: and every one hath a place in this ladder, that appertaineth to the kingdom of heaven. This ladder is the whole Church, which in part wageth war as yet here on earth, and in part reigneth already in heaven.  
In this ladder are three rows or ranks of men, to wit, seculars, actives, and contemplatives. Seculars are in the lowest degree. Actives are in a higher place. But contemplatives are placed above all the rest. And of these three ranks 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 God's word. In the bed is the love of the bridegroom, to wit Christ. They that are in the mill go round about the earth, who seek and love earthly things. They that are in the field till the ground, who sow the word of God in the ears of men. They are in the bed, who despise and contemn the world.  
At the foot of this ladder are worldly men: in the midst of the ladder are such as are given to action: in the top of this ladder are such as are addicted to contemplation, being as it were already placed in heaven; for that they think on heavenly things. These are the Angels of God ascending by the ladder; because they ascend by contemplation to God, and descend by compassion to their neighbour. The active life is innocence of good works: the contemplative life is the speculation of the things above. The active life is common to many, but the contemplative only to a few. The active life doth dispose of worldly things virtuously: but the contemplative life renouncing the world, doth delight to live to God only.  
A demand. Dear brother, I entreat you to show me the difference between the active and the contemplative life.  
The answer. Most loving sister, between the active and contemplative life there is exceeding great difference. The active life is to give food to the hungry, to teach our neighbour the word of wisdom, to correct such as go astray, to reduce the proud to the path of humility, to recall such as are at variance to concord and amity: to visit the sick, to bury the dead, to redeem captives, and such as are put in prison, to dispose whatsoever is expedient for every one, to provide whatsoever is necessary for every one. Behold dear sister in Christ, you have heard the works of the active life; now, if you please, you shall hear the virtues of the contemplative life.  
The contemplative life is to have perfect charity with God and man, to rest from external action, to adhere to the sole desire of our maker, and through the vehemency of this desire, to desire nothing else whatsoever: to cast aside all the cares of the world, through an ardent affection of beholding the face of God: in so much that a contemplative man knoweth now how to bear the burden of his corruptible flesh (though not without grief and anguish) and to wish with his whole desires, to be present amidist the melodious quires of Angels, to covet to be admitted into the company of those heavenly citizens, and to rejoice in the sight of Go● through the gift of immortal happiness.  
Venerable sister, you have heard the active life, you have likewise heard the contemplative life described unto you now therefore I entreat, that with Marie Magdalen you choose the better pa● to wit the contemplative life. The active life is good but the contemplative i● much better. He that behaveth himself well first in the active life, is thereby made more fit to ascend to the contemplative. Whosoever affecteth worldly glory, carnal pleasures, or any other earthly delectation, is thereby made unfit for contemplation. jacob may serve for an example unto you of the active and contemplative life, who when he loved Rachel, that signifieth the contemplative life, had Lia given him to be his wife, which signifieth the active life.  
The active life doth serve God in the labours of this world, by harbouring, feeding, and clothing, visiting, comforting, and burying such as are poor and needy, and by she wing towards them the other works of mercy. And yet not withstanding Lia is fruitful in children, because many are addicted to action, few to contemplation. Howbeit Rachel by interpretation signifieth a sheep, or one seeing the beginning: because contemplative men are simple and innocent like sheep, and void of all worldly perturbation: that adhering only to divine contemplation, they may see him, who saith of himself: * I am the beginning, who also do speak unto you. (Io. 8.) Rachel hath two children, for that there are two sorts of contemplative men. For some live in common in monasteries▪ others are addicted to solitariness, and live requestred from all others.  
The contemplative life is more blessed and perfect then the active. Like as the Eagle doth fix her eyes upon the beams of the sun, neither doth she at any time look aside, saving only when she desireth to refresh her body with food: so likewise holy men do return from contemplation to the active life now and then: considering those high things so to be profitable, that notwithstanding these humble things in respect of our poverty are likewise needful. Whereupon the bridegroom, to wit Christ, doth exhort his spouse, to wit a devout soul given to contemplation, in the Canticles, saying: * Arise, make haste, my love, my dove, beautiful one and come. (Cant. 2.) As if he had said more plainly: Arise, make haste my love by faith and charity: my dove by innocence and simplicity: my beautiful one by virtue and chastity. Arise from that your most sweet bed, that is, from the contented rest of contemplation, in which you desire to please me alone, in psalms, hymns, prayers, and spiritual Canticles of devotion. 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 virtuous examples, and conduct them to the salvation of their souls.  
The vision of the living creatures mentioned in Ezechiel, (chapt. 1.) which went and returned not, pertaineth to the perseverance of the active life. And again the living creatures, which went, and returned after the similitude of glistering lightning, do pertain to the measure of contemplation, in which whiles every one doth bend his affection, being beaten back through his own frail condition, he forthwith returneth down again. And again the eye sight of his mind being renewed, he ascendeth again to those things, from whence he had descended, which in the active life cannot be done: from which if any one descend for never so small a space, he is forthwith enueloped in the filth of vice.  
The mind is often elevated from the earth to heaven, and being oppressed through the burden of humane corruption, it descendeth down from heaven to the earth again. God visiteth many worldly men, and by his grace elevateth them to the height of contemplation: God likewise by his just and secret judgements forsaketh many contemplative men, being fallen down to delight in earthly actions. Like as he that lieth buried in a sepulchre doth cease from all earthly care; so a contemplative man doth cease from all worldly work, or business whatsoever. And even as men ascending from the active life, are as it were interred in the tranquillity of contemplation: so those that ascend from a secular life to the active, a rereceived, and as it were buried in the same. And consequently as the active life is the sepulchre of a secular life, so a contemplative life is the monument of the active life.  
Holy men like as now and then they go forth from the secrecy of contemplation to virtuous action, so they return again from the active life to the closet of inward contemplation: that they may praise God inwardly, where they have received that, which outwardly they do to his glory. Like as God will that now and then contemplative men go forth to the active life, that they may do good to others: so now and then his will is, that no man disturb them, but that they repose in the secrecy of most sweet contemplation: which the bridegroom doth well insinuat in the Canticles, when he adjureth the daughters of jerusalem, not to awaken his spouse, saying: * I adjure you, o daughters of jerusalem by the ●oes, and the hearts of the fields, that you raise not, nor make the beloved to awake, until herself will. (Cant. 2.) That is to say: Do ye not raise, nor awaken a soul that is addicted to divine contemplation, that is busied in divine prayer and reading: neither do you disquiet her with external businesses, until she will herself: that is, until the time of contemplation being accomplished, and corporal weakness or sickness councelling her thereunto, she herself desire to be raised up from the sleep of internal rest, and inward sweetness.  
Howbeit aslong as we live in this world, no man can perfectly contemplate God. Whereupon S. john saith in the Apocalyps: * There was made silence in heaven, as it were half an hour. (Apoc. 8.) For the soul of a just man is truly termed heaven: like as our Lord saith by the Prophet: * Heaven is my seat. (Isai. 66.) When therefore the rest of a contemplative life is made in the mind, there is made silence in heaven, that is, in the soul of man; for that the noise of earthly things and businesses doth cease in the cogitation. Whereupon in the same Canticles the spouse saith of herself. * I sleep, and my heart watcheth: (Cant. 5.) as if a devour mind should speak more plainly, saying: Whiles I outwardly sleep from worldly tumults and cares, I inwardly meditate upon heavenly and spiritual affairs.  
The ark of No likewise which is said to have had a double loft or vault, doth signify active and contemplative men: whereof the active stand below, and the contemplative above. And for that the ark is also said to have been triple vauted (that is, to have had three lofts one above an other) this doth insinuate, that in the holy Church there are three orders, to wit, married folks, bachelors, and virgins. Of this contemplative life our Lord saith in the Gospel: * If thou wilt be perfect, go sell the things, that thou hast, and give to the poor, and thou shalt have a treasure in heaven; 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 contemplative life shall not be taken away in this world, neither in the next. But the active life shall be taken away from a man in the world to come. The active life hath an end in this world, but not the contemplative, because it continueth for ever. The active life shall fail in this world, but the contemplative beginneth here, and shall be perfected in heaven.  
Honest virgin, I council you that for the love of God you despise this present world; for the love of God withdraw yourself from the cares of the world. Endeavour to serve God without the hindrance of the world: let no worldly solicitude withdraw you from the fear of God. Let no worldly business withdraw you from God's service: cast away from you whatsoever may hinder your good purposes. Whatsoever the world doth love and commend, do you hate and condemn with your whole mind. Be you dead to the world, and the world to you. As one dead, separate yourself from the love of this present life. As one dead despise the glory of the world.  
My most loving sister in Christ, as one already dead and buried, have no care of the world. As one lying dead in your sepulchre, sequester yourself from all earthly affairs. My amiable sister in Christ, contemn that living which you cannot have being dead and gone. If you shall do this, then doubtless after death you shall obtain everlasting bliss. Amen.   

Of curiosity. CHAPT. LIIII.  
MOst dear sister, I advice you, that from day to day you study to go forward in virtue, and that you consider not the evils, which others do, but the good works, which you are bound to do. Whereupon a certain wise man saith: * In superfluous things, search not many ways. (Eccli. 3.) It is not needful that you know those things, that are remote from humane senses. It is very meet that he omit to censure other men's minds, who cannot perfectly know their hearts and cogitations. Why? Because our judgement is uncertain, * until our Lord do come, who also will lighten the hidden things of darkness, and will manifest the counsels of the hearts. (1. Cor. 4.) It is also very meet that he cease to sin, that meaneth to reprehend the life of an other man.  
Foolish men, whiles they seek to carp at other men's faults, show their own. So long a man knoweth not his own sins (which he ought to know and lament with tears) as he curiously considereth the faults of others. But when a man returneth to himself, and considereth himself well, he searcheth no more what to reprehend in others, because he findeth many things in himself for which he ought to be sorrowful. He that considereth himself well, findeth many things in himself, which he may bewail. Whereupon S. Gregory saith: We ought by so much the less to consider other men's hearts, by how much we know that we are unable to bring to light the darkness of their thoughts. Also S. Isidorus saith: We more easily carp at other men's vices; then consider their virtues: neither are we curious to know any man's good, but inquire only what evil he hath committed.  
Wherefore my beloved sister in Christ, I give you this admonition, that you be always more ready to reprehend your own faults, than those of other men. Rather look upon your own imperfections, than those of others. Be careful of your own correction, be solicitous of your own salvation, be provident of your own amendment: be not inquisitive into other men's affairs, never desire to know what men say among themselves. Seek not to know what other men say, or do. Beware of curiosity. Trouble not yourself about the life of others, let no curiosity deceive your mind, let no desire of this detestable vice overtake you unawares, least forgetting your own manners, you curiously consider those of others.  
O spouse of Christ, correct your own fault with as great circumspection, as you are careful to carp at those of other men: be not desirous to know those things, that are hidden. Be not enquisitive about those things, whereof you ought not to inquire: let pass as a secret, what you have learned by the authority of the holy scripture. Seek no more, than what is written, search after no more than what the holy Scriptures do set down? never desire to know more than is sitting.  
Venerable si●e●, know for certain, that curiosity is a dangerous presumption. Curiosity is a damnable science, it provoketh to heresy, it casteth down the mind headlong into sacrilegious fables, it maketh men hold in obscure causes, it maketh them hasty in unknown matters. Most loving sister, amend your life with all diligence; that after this life you may merit to attain to eternal happiness. Amen.   

Of Watchfulness. CHAPPED LV.  
Loving sister, listen to our Lord jesus Chri●● speaking in the Gospel, saying: * Watch ye, for you know not when the Lord of the house comes. (Marc. 13.) And again: That which I say to you, I say to all: watch. (mat. 13.) The Apostle S. Peter likewise writeth thus: * Be wise, and watch in prayers (1. Pet. 4. S. Paul also to induce us to watchfulness giveth us this forewarning: * When men shall say; peace and security: then shall sudden destruction come upon them. (1. Thes. 5.) And Solomon saith: * There are just men and wise, and their works are in the hand of God, and yet man knoweth not, whether he be worthy of love or hatred. (Ecc. 9) Why, what is the reason? Because all things (saith he) are reserved uncertain for the time to come.  
Dear sister in Christ, for this cause our Lord hath concealed from us the time of his coming, that we through long expectation being uncertain, should at all times believe the true judge to be approaching, for that we know not, when he will come. Whereupon S. Gregory g●ueth us this good admonition. The mirth (saith he) of this present life ought to be passed over in that sort, that the bitterness of the judgement following never depart from our thought. Oftentimes the devil deceiveth a man to sin, and when he seethe him sorrowful for the same, he deceiveth him again by security of mind.  
And therefore dear sister in Christ, it is very expedient, that at all times when we do any thing that is good, we call to mind the evil, which we have committed: that whiles we assuredly know ou● faults, we never unadvisedly rejoice at our good works. For this cause our Lord would have us ignorant of the end of our life, that we might always stand in fear thereof: that sithence we are unable to see it, we might daily prepare ourselves for it. S. Isidorus likewise, lest we should think ourselves secure in this life, doth admonish us, saying: Neither let a just man trust in his justice, nor a sinner despair any thing of God's mercy and favour: but let him have in his heart hope and fear jointly together▪ let him hope of God's mercy in that wise, that he always fear his justice.  
Although the conversation of holy men be never so praiseworthy, yet it is unknown to mortal men, what there end will be. And therefore a man ought never to be without ear: for that the satisfaction of penance is poised in the balance of God's divine judgement, not according ●o humane censure. Whereupon Cesarius giveth us this caution: By how much we are ●e●●●e o● th●ngs past an● gone: by so much we ought ●o be careful 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 dear si●ter in Chri●●, if you be at all times watchful in God's service, you shall by so doing show yourself truly wise. If you daily elevate your mind to God, and have 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 always fearful. (Prou. 28. For this cause I admonish you honest Virgin, that you be always fearful and suspicious of your end. Be always crafty and careful against the tentat●ons of the devil. Watch continually, and fight incessantly against your ancient adversary. Pray day and night with all wat●hfulne, and combat with courage against the devil's treacheries. During your whole life be at all times heedful and wary, and strive with all dil gence against the wily shifts of your ghostly enemy.  
H●a●e likewise honest virgin, what jesus Christ your beloved bridegroom sayeth in the Gospel. Blessed is the servant, whom when his Lord cometh, he shall find watching. (mat. 24.) If therefore you shall watch to the same our Lord jesus Christ with your whole mind, you shall be numbered among the blessed in eternal beatitude. You shall be blessed, if with all devotion you lift up the eyes of your mind, to that true light which is God. You shall be blessed doubtless, if you watch to God with all diligence, because God hath promised a crown to such as are watchful in h●s service.  
Whereupon it is said of the eyes of the bridegroom in the Canticles. * His eyes as doves upon the little rivers of waters, which are washed with milk and sit beside the most full streams. (Cant. 5.) The eyes of th● bride groom are holy men, who live simply like doves, and show the way of salvation to others by their preaching and examples. They are said to sit upon the rivers of waters, because they always converse in the refection of the holy scriptures: who are washed with milk, for that by God's grace, they are cleansed in baptism from their sins. Now what can we better understand by those most full streams, beside which they sit, than the profound and hidden sayings of the holy scriptures, with which we refresh ourselves, whiles we drink them by reading them, of hearing them read by other●? For like as doves are wont to sit near unto the streams of waters, that in the water they may see the shadow of such bird's a● fly over them, and by the same may shun the talents of the greedy falcon: so holy men do see the snares of the devils in the holy scriptures, as it were in the waters, and by the description which they see, they do as it were by the shadow know their enemy, and so escape his subtlety.  
Do you most honest sister comport yourself after the same manner, be diligent in meditating daily on the holy scripture, for by thi● means you will be ma●e skilful, how you may he able to avoid the deceits of your adversary the devil. Honest virgin, I admonish you further, that you wholly ● commit yourself to the direction of the holy Scripture: that is to say, that you do nothing else, but what you hear from ●he oracle of the holy Scriptures, because there you shall fin●, how you may shun the devil's snares. I admonish you likewise, t●a● for fear of ravenous birds (that s the devils) you sit upon the river's o● the holy Scriptures, lea●t you unaware, (which God forbidden) become a prey to your enemies. I entreat you also that you continually watch upon the rivers of the holy Scriptures, and that with all care and diligence you se●ke to shun the snares of your enem●●s.  
A●as fools that we are, whence is it that we do not know nor understand, that our cogitations are apparent and known 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 loving sister, let us consider at all t m●s, that we and in God's presence, and w●●h all acknowledge, that we are ●a●th and ashes. Behold our God most terrible to behold, rendering to ●u●●●e one according to his wo●kes, is at hand, and will not delay; he himself will come, and will save v●. (Isay. 55.) Let us therefore uva ch with all perseverance and devotion, that when he shall come, and knock, he may not find us sleeping, but watching in this praises, and in his love, and in his holy service. * Let us walk whiles we have the light, that the darkness overtake us not. (Io. 12) For so the wisdom of God saith in the Proverbs: * Blessed is the man that heareth me, and that watcheth at my doors daily, and waiteth at the posts of my doors: He that shall find me, shall find life, and shall draw salvation of our Lord. (Prou. 8.)  
Wherefore o Virgin of Christ, I admonish you, that you behave yourself watchful towards God with all care and diligence, to the end you may find him your friend in the day of distress. Honest Virgin, let no h●ppe find you unprovided, let there be no event, which your meditation doth not prevent: make this supposition, that there is nothing, which may not happen. Th●●ke always upon future misery: in time of felicity consider that there come a time of adversity. Ponder always in your mind, that some michance or other may happen ere it be long. It is the part of a wise man to foresee such dangers as are like to ensue.  
All things that are thought upon before hand, are by so much the better endured: evils that are expected, are the more patiently sustained, a thing that is fore seen, is the more welcome, when it doth come. Premeditation doth repress sudden invasions: premeditation doth attenuat future troubles: foresight doth assuage the coming of evils, and gaineth the conquest or unexpected calamities. Those things are most grievous to be endured, which are not thought upon before hand. Those things are most bitter, into which we fall unawares. Unexpected evils do afflict more than others. A sudden mischief doth molest very much: that which is not fore seen, doth most of all trouble the mind. A sudden tempest of the sea doth cause fear: a foe unloked for, doth cause terror: sudden events are most irk some, sudden accidents are most unwelcome.  
Wherefore my most dear sister in Christ, prepare your heart both for prosperity and adversity. * In the day of good things be not unmindful of evils, and in the day of evils be not unmindful of good things. (Eccli. 11.) Be watchful in your senses, lea●t you be defiled with vain cogitations. Love the knowledge of the scriptures, and contemn the vices of the flesh. Most ●eare sister, if you be watchful to God with your whole heart, and serve him all the time of your life with all devotion, with out all doubt you shall reign with him in his heavenly kingdom. Amen.   

Of wisdom or discretion. CHAPT. LVI.  
MOst dear sister, listen to our Lord jesus Christ, saying in the Gospel: Be ye wise as serpents, and simple as doves. (Mat. 10.) Solomon also saith: * The simplicity of the just shall direct them, and the supplanting of the perverse shall waste them. (Prou. 11. ● * The strength of th● simple the way of our Lord: and fear is to them that work evil. (Prou. 10.) * The justice of the simple shall direct his way: and the impious shall fall in his impiety. Prou. 11.) * The innocent believeth every word. (Prou. 14.) * He that deceiveth the just in a wicked way, shall fall into his destruction: and the simple shall possess his goods. (Prou. 28.) * Men of blood hate the simple: but just men seek his soul. (Prou. 29.)  
Holy rusticity is only profitable to itself, and as much as it doth edify and do good in the Church of Christ by the merit of life, so much it doth disedifie and do hurt, if it doth not resist those that gainsay the truth. S. Hierome likewise saith: In the servants and handmaids of God attire of body is not to be expected, but simplicity of mind. Let neither a simple man, nor a plain honest man think, that sanctity doth merely consist in rusticity of speech, but only in a pure and simple conscience. Of two imperfections it is better to have a holy rusticity or rudeness, than a sinful eloquence. A sacred rusticity is more praise worthy, then verbal loquacity.  
Dear sister in Christ, if our intention be simple and sincere before God, our actions will not be sinful nor obscure in his sight. They that know not how to be chaste by justice, cannot be innocent by simplicity or plainness. The Saints and such as are elected, begin the way of righteousness and simplicity with fear, but end with charity. For God is not only a beholder of our words, but also of our heart, and loveth them that serve him in simplicity of heart. Whereupon the bridegroom speaketh in the Canticles, saying: * My dove is one, my perfect one: she is the only to her mother, the elect to her that bore her. (Cant. 6.) Our mother is the regenerating grace of God, which chooseth one dove only: because it only collecteth those, that remain in simplicity, and are not divided from unity. For many faithful aslong as they attend to God, aslong as they cherish one an other through one desire of Christ, aslong as having one heart and one soul they conjoin themselves in charity, of many members they make one body, in which living all in simplicity of unity, they remain one dove only.  
Those things which men contemn and deride, are in great estimation before God. Let us therefore venerable sister, desire almighty God to send down the holy Ghost from heaven unto us; who may make us to have the simplicity of the dove, and the wisdom of the serpent, that we may be simple in malice, and wise in good works. For the serpent is a crafty creature, as we read of the Asp in particular, who seeing the enchanter coming, putteth one ear close to the ground, and with his tail stoppeth the other, to the end he may not hear the voice of the enchanter. Where upon the Prophet speaking of cruel men, and such as are wise in wickedness, useth these words. * They have fury according to the similitude of a serpent: as of the Asp that is deaf, and stoppeth his ears: which will not hear the voice of the enchanters and of the sorcerer enchanting wisely. (Psal. 57)  
Do you therefore (most loving sister) imitate the serpent in this point; that is, shut your ears, that you hear not evil words. Honest virgin, beseech almighty God, that the oil of a sinner may not fat your head. (Psal. 140.) By the oil of a sinner, I mean the praise of a flatterer. The serpent doth shut his ear, that he may not hear the enchanter: do you shut your ear in like manner, that you may not hear a slanderer. The Asp is careful and crafty, lest he hear t●e charm or inchantement, and so die: be you likewise circumspect and careful, least evil words enter in by your ears, and kill your soul.  
Wherefore o spouse of Christ, neither the wisdom of the serpent ought to be in you without the simplicity of the dove, nor the simplicit e of the dove without the wisdom of the serpent: to the end that the craft and wisdom of the serpent may stir up the simplicity of the dove, to beware of evil▪ and the simplicity of the dove may temper the wisdom of the serpent, that it may do ●hat which is good and laudable.  
My most loving sister in Christ, the dove hath likewise seven virtues in her, which you by the grace of the holy Ghost may ●aue in your self. The dove ●ften sitteth upon the rivers of waters, ●at seeing the hawk coming, she may dive into the water, and so escape his talents: in feeding she selecteth the choicest grains of corn; s●ee often nowrisheth others young ones: she striketh not with her bill: she is void of gall: she buildeth her nest in the holes of walls: and useth groaning inshed of other sweet songs. Desire God therefore honest Virgin, with all diligence; t●at ●e will bestow upon you these dovelike virtues: to wit, that you may sit upon the rivers of the holy scriptures, and by their admonition and counsel, may escape the invasion of the devil. In the holy scriptures select the choicest sentences, by which you may be refreshed and fed: Nourish other● young ones, that is men first alienated from God, and convert them to God by your words and examples. Strike not with your bill: that is, do your neighbour no wrong, neither speak any thing amiss of him. Be void of gall: that is, be not angry or spiteful. Build your nest in the holes of rocks or walls that is, put your confidence in our Saviour's sufferings. Use groaning instead of other sweet songs: that is, as worldly men rejoice in worldly songs, so do you take delight in groaning and spiritual sadness.  
Wherefore venerable sister, (as I told you before) it behoveth you both to understand and to beware of the snares of your enemy with all diligence and care. You ought by integrity of life so to be simple and innocent, that you be therewithal like wise discreet and prudent. He that having simplicity, doth not mingle wisdom with it, is (according to the saying of the Prophet) * as a dove seduced, not having a heart. (Ose. 7.) He is therefore a dove, because simple and innocent: yet not having a heart, because not wise and discreet. Again I admonish you (most dear sister) that you prepare in yourself a worthy habitation for Christ, that he coming with the Father and the holy Ghost, may vouchsafe to make to himself a mansion in you in the house of your breast. Amen.   

That a Virgin ought to avoid the company of lay women. CHAPT. LVII.  
MOst dear sister, avoid the company of worldly women. Let not worldly women, which have not the same profession with you, be admitted into your company; because what they love, that they commend unto you. Behold, what they love, that they say unto you: therefore you ought to avoid the company of worldly women, because they love the world, and thereof they will be tattling: they love earthly things, and of such they will discourse: they covet transitory things, and consequently will fill your ear full of such matters. For so the common Proverb goeth: Every one praiseth that, which he loveth. And therefore a worldly woman praiseth the world, because she loveth the world: certainly if she loved heavenly things, she would praise them. Doubtless if she affected heavenly things, she would approve them, she would applaud them, and endeavour to induce you to be of the same opinion.  
Wherefore dear sister I counsel you, to shun secular women, and not to admit them into your company? Why, for what cause? * For that evil words 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 do with Chri● s spouse? What hath a secular woman to do with a Nun or religious woman? Or what maketh a woman that loveth the world, with a woman that hath left the world? What maketh a married woman with a woman espoused to Chri●● the celestial bridegroom? What maketh she that loveth a man, with her that loveth 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, that weareth not your habit, be admitted into your fellowship? What doth 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? She is different in clothing, different in affection. And as she 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 devilish enticements, full well agreeing to the shape of a sirens or mermaid: which according to the description of historiographers, is from the navel upward like a most fair and beautiful virgin, but from the navel down to the feet, she is like to a fish. A meremaid hath the head of a virgin, and the hinder parts of a fish. Her voice is most sweet and most melodious, and most delightful to the hearers howbeit by her sweet songs and melodies, she oftentimes deceiveth the mariners, and causeth them to perish. The mariners oftentimes listen as they sail on the seas to the sweet voices of the mermaids, and by their sweet voices and music, are deceived, and suffer shipwreck. Like as the meare-maid by her sweet songs deceiveth the mariners, so a secular woman by her deceitful speeches deceiveth Christ's servants. And as the meremaid by her sweet melody is wont to make mariners to go astray on the sea, and consequently to be cast away: so a secular woman by her sweet and deceitful discourses is wont to withdraw God's servants from their good purposes, and to bring them in danger of losing their souls.  
And therefore my dear sister in Christ, shun the songs of such sirens▪ lest whiles you delightfully listen to their earthly allurements, you swerve from the right course. For what other thing are the words of worldly women, but as it were so many songs of deceit full sirens? Fly therefore the songs of the sirens: and shut your ears from the tongue of an enticing woman. Shun the communication of a worldly woman with as great care and heed, as you would the hissing of a serpent. Beware, least as the serpent deceived Eve in the pleasant garden of Eden, so the venomous tongue of an enticing woman deceive you in the delightful paradise of religion. Take heed lest a vain and prattling woman infect your ears with deadly poison. Take heed, lest death enter in by your windows, that is, into your soul by your eyes, and ears.  
Venerable sister, when you see a woman, whose affection is fixed upon earthly things, fortify your heart with the shield of faith: and arm your fore head against her with the victorious sign of the cross. Honest sister, I permit you to talk with a secular woman in this respect only: to wit, that by your holy admonitions you may persuade her to leave the world, and come to the monastery. In this respect only I give you leave to talk with a secular woman, that you may advice her to loathe the world and to love heaven; and to forsake the world, and serve God in religion. Again, that by your good counsel, she may contemn transitory things, and covet those that are eternal. Most dear sister, if you shall do as I have said, you shall both preserve yourself from evil in this world, and in the world to come shall receive from our Lord a crown of glory in heaven. Amen.   

That a Virgin ought not to love the company of men. CHAPT. LVIII.  
MOst dear sister, if you ought so carefully to fly women, how much more ought you to shun the company of men? And if you are to avoid the tattling of women with so great care and circumspection, how much more must you seek to shun the deceits of men? If you ought to shut your ears with that diligence from the words of women, how much more ought you to shut them from the seducing words of men?  
My dear sister in Christ, I admonish you, that albeit a man be never so holy, yet admit him not into your company. Although he be holy and just, yet let him have no familiarity with you. Although he be religious, yet converse not with him over much. Although he be good and godly, yet admit him not over often into your company. Why? Lest by the familiarity of visiting, the chastity of both runne to ruin: lest by over frequent seeing, the honesty of both come to nothing: lest by daily seeing, the good name of both be called in question: lest by over often seeing, both parties lose their fame and reputation.  
He showeth himself to have less charity towards God then is fitting, that giveth occasion of offending. He showeth himself likewise to have less love towards his neighbour then is expedient, that giveth him occasion to offend: for albeit he do not amiss in outward action, yet he nourisheth that bad opinion, which others have of him. A man oftentimes offendeth by keeping overmuch company. Familiarity oftentimes overcometh those, whom vice could not subdue. Oftentimes the occasion of doing ill, hath caused and doth cause a will. They, whom pleasure could not subdue, are oftimes conquered by continually keeping company. Two of different sex sitting together alone, are by so much the more prone to feel 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 unlawful desire.  
A man and a woman are by nature different, who if they be together, albeit they sinne not, yet by often keeping company, they are the cause of a bad report. What man can carrrie fire in his bosom, and escape burning? Fire and tow being put together, do make the flame to be greater. Although they be of a contrary nature, yet if ●hey be put together, they beget fire: so a man and a woman, if they be often seen to be together alone, although they do no harm, yet by being together over often, they lose their good name and reputation, and cause others to murmur against them. A religious man and a religious woman, if they talk together over often give others 〈◊〉 occas o of murmuring. The Sex of a man and a women are different: and therefore if they meet together over often, there ariseth an occasion of sinning. What then doth fire and flax do together?  
Who is so bereft of understanding, as to put a serpent in his bosom? Who is so void of consideration as to bear fire about him in his clothing? Why doth a woman, that hath vowed her chastity to God, keep company weth a man? Why, do●h a woman love the familiarity of a man, who for the love of God hath con●emned the world and all transitory things? Why doth she love the presence of men, that longeth to enter into the heavenly bedchamber with Christ her bridegroom? Why doth a woman, that hath consecrated herself to God in religion, desire to hear the deceitful words of men? Why doth she, that in the world refused to marry, desire to see men's faces now in the monastery?  
Wherefore be●oued sister in Christ, if you desire to be secure from fornication, remain sep●r●te in mind and body from the company of men: if you perfectly desire to preserve your chastity for the love of Christ your bridegroom, estrange yourself from the society of men. If you place yourself near a serpent, or any such venomous creature, you cannot for any long time be secure. If you sit near the fire, you will at length be melted, although you were made of iron. If you put yourself in danger, you will not long remain unhurt or secure from the wounds of sin.  
Listen therefore my most loving sister in Christ, listen to the good counsel which I will give you. Let not men know your name let ●hem not see your face: yea albeit they hear your name, let them not know your countenance. Listen also honest virg●n to the words of S. Paul the Apostle. * We must have good●e● mo●●e of them that are without. (1. Tim. 3.) We must therefore have a good life in respect o ourselves, and a good fame or rep●●ation in respect of others. Venerable 〈◊〉, it fo● the love of God you shall here 〈…〉 the company of men, you st●●● by Go●s grace enjoy the company of the Ang ls in heaven. Amen.   

That a virgin ought to shun the company of young men. CHAPT. LIX.  
MY most dear sister, if you ought to shun t e company of holy men with so great carefulness, lest both their and your sanctity perish▪ how much more ought you to shun the company of young men, who follow th● obscure ways and delegates of this present life? And i● you oug●● to s●●e the company of holy men with so great care and solicitude, how mu●h more ought you to shun the company of young men, following the concupiscences of his wicked world? To this end doth the devil object young men to a religious woman's sight; that those, whom she seethe by day, she may think upon by ●●ght and that their late fight and corporal shape may continually 〈…〉. Whereupon the Prophet saith: * Dea h i● come up through ur windows, it is entered into our houses. jer. 9 The devils allow doth not penetrate the 〈◊〉 parts of the mind, bu●●y th● senses of the hour.  
My dear sister in Christ, m●n are to be loved, not present, but absent. Men are to be loved; not within, but doors without. You ought to love men in your heart, not in your house. Love's men in your mind, yet when they are fare dist●nt. Men are to be loved, ●or that they are the work o● God, yet not within your house or place of abo●e. Men are to be loved, not for the beauty of th●ir body, but for that they are the workmanship of God almighty.  
Again dear sister, I g●ue you this brotherly admonition, that you never talk alone with any man. Let no man talk alone with you: neither speak with any man without two or three sisters in your company. Th● spouse of Christ ought not to talk alone with any man, unless it be with her overseer or ghostly father, when she doth penance for her sins. A Nun or religious woman, that desireth to talk alone with any man; sheweth, that foolishness reigneth in her mind, Listen therefore loving sister to what I will say: i● you covet to continue truly chaste, sequester yourself from t●e company of men, for the love of Christ. If here on ●aith for the love of Christ you truly contemn the company of men, you shall without all doubt ra gne with him hereafter in heaven. Amen.   

That a virgin ought not to converse with bad men. CHAPT. LX.  
MOst virtuous virgin, listen to the words of Solomon. * My son, if sinners shall entice thee, condescend not to them. (Prou. 1.) * Do not envy an unjust man, nor imitate his ways. (Prou. 3. ● * Depart from a wicked man, and evil shall fail from you. (Eccli. 7.) * Let just men be your guests, and let your gloriation be in the fear of God. (Eccli. 9) What man soever you know observing the fear of God, esteem such a one as your friend: but with bad men have no familiarity or friendship. Because according to the saying o● S. Ambrose: The life of holy men ought to be a rule of good life unto others. For he that keepeth company with a holy man, will thereby learn both to speak and do that which is good, to the end that his mind may from day to day be inflamed in the love 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 is good with such as are bad. Verily that man is exceeding laudable, that is good even among such as are evil. 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 words of su●h as fear God, are the words of life, and healh of soul to such a● follow and aff●●t them. Even as the sun rising doth expel darkness: so the doctrine of the Saints doth drive away the darkness of vice from our senses. Whereupon the Prophet Da●id said: With the holy thou shall be holy; and with the perverse thou shalt be perverted. (Ps. 17.)  
Wherefore dear sister in Christ, if you desire to live well, fly the company of such as are evil. Avoid such as are evil, beware of the wick●d, fly such as are addicted to lewdness, despise those that love laziness. Fly the company of men, especial●y of the younger sort, that are prone to sin converse neither with those that are light in their conversation, nor with those t●at are foolish & vain. Keep company wit● those that are good, desire the society of such as are virtuous, let such be your individual companions, such I mean, as are most remarkable for their holiness. If you be companion ●f the●r conversation, you will 〈…〉 par●ner of their virtue an perfection. He that walketh with who men, ●s w●se● he that walketh with fools, ●s fool sh. For birds of a fear he●, are went ●o flo●k together and l●ke to like, quoth the 〈◊〉 to the collier.  
It i● a perilous thing to live with those that are evil: it is a pernicious thing to converse w●th such as are of a perverse will. It is better to be hate● o● bad men, then to be their companion. Like as the conversing and living together of good men doth contain many comoditie●: so the society of bad men doth cause many inconveniences. For he th●t toucheth that w●ich is unclean, shall be polluted: and he that toucheth that which is filthy, shall be defiled. Wherefore venerable sister, if you will willingly hearken to my words, and accomplish them in effect, you shall be reckoned among Gods elect.   

That a virgin ought not to receive letters or tokens in secret. CHAPPED LXI.  
MOst dear sister, hear what I say. The handmaid of Christ, that receiveth letters or token's in secret, doth contrary to the rule of our most holy Father S. Bennet. (Chapt. 54.) She that receiveth letters or any other gift from men, committeth no small offence or sin, because she doth contrary to the custom and constitutions of religion. She doth very ill, who in respect of gifts and commodities temporal, feareth not to transgress her most holy rule. A Nun or religious woman, that desires to enter to the marriage with Christ her celestial bridegroom, must not give handkerchiefs, comb, points, looking glasses, or garters to men. She that expecteth Christ with her lamp burning, must not receive secular gifts from men, to wit, combs, looking-glasses, and other such like things. She that for the love of Christ liveth veiled, ought not to receive from her friends the vain gifts of the world. She that for the love of God hath taken ● sacred veil upon her head, doth commit no small offence, if she receive 〈◊〉 gift from her 〈◊〉 ●s or kindred. A ●elig●ous woman, that is delighted and ●eceiued with such toys and trifles of ●h●s life; showeth hereby, that she is 〈◊〉 ●igh● housewife.  
Whereupon S. Hierome saith: Holy lou●●llow●●h not o● letters of love or compliments, 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 vain and superfluous gift, from men. A N●n●e, 〈…〉 ●ha●● and religious mind, doth no● desire to receive gui●t; from her secular friends, but fro Christ, for whose sake she hath forsaken and contemned all temporal thing: what commodities soever she doth covet, she ought to covet from him only; with whom she hopeth to rejoice in the heavenly country. A chaste woman, coveteth not the contentments of the earth, but of heau●n. By how much the more she is delighted in the gifts of this world, by so mu h the more she is estranged and removed from the love of God.  
If religious women do the same in the monastery, which secular women are wont to do in the world, they are doubtless very culpable before God for so doing, and here is no difference between secular and religious women. But if there be no d●fference between secular and relig●ous women, it is like that their conditions a●e both one. Ergo if Nun; receive presents and pleasant gifts from their friends, according to the custom of harlots, where is their honesty, where is their religiositie, where is their chastity, where is their purity, where is their holiness. If religious women, who by their good works ought to please God, please their worldly friends in that which is amiss, by gluing them lascivious gifts; where is shamefastness, where is continency, where is reverence, where i● bashfulness?  
In like manner, if religious women, do more desire to please worldly men, than Christ the eternal King in heaven: where is the observance of religion, where is the austerity of monastical discipline, where is the fervour of contemplation, where is cleanness of mind, where is contrition of heart and compunction, where is the solicitude of prayer and devotion, where is sighing and groaning, in fine where in the habit and behaviour of a Nun? If religious women are delighted in gu●fts, like unto worldly people, where is the contempt of the world, where the fear of hell, where is the remembrance of judgement, and of those eternal torments, where is the love of God? If religious women covet vain gifts and presents, where is the memory of their faults, where are the tears of their eyes, where is the remembrance of their sins and iniquities? All such virtues and holy exercises are by such wenches as these esteemed more base than the very dust of the earth, they are contemned, despised, and accounted nothing worth.  
Verily a religious woman, that receiveth any thing from men, in which she may be delighted, seemeth to hate her holy order and habit. She that taketh greater pleasure in the gifts and presents of her friends, then in the precepts of her holy order, violateth those good purposes, which she made at her first entrance into the cloister. Of such the Prophet saith: * Their right hand is replenished with gifts. (Psal. 25.) As if he had said: Although their works seem to be good: yet they more rejoice in gifts, then in good works. They had rather receive presents from men, than an eternal recompense from Christ their bridegeoome. A religious woman, that perfectly loveth Christ her Creator, accepteth no more than mere necessity doth requ●re, for that she preferreth Christ before all other things whatsoever. Whereupon in the Canticles it is said to the Church: * Thy cheeks are beautiful, as the turtle doves. Cant. 1.)  
The Church, o● every devout soul is compared to the tu●tle dove▪ for that she perfectly loveth Christ, and preferreth nothing before his love. If the turtle by any m shap chance to lose her mate, she n●u●r seeks any more after an other, for that she admitteth not of any love th●t is adulterate or impure: so a rel g●ous woman, that perfectly loveth Christ her bridegroom, admitteth not any more of any love that is vncha● or vncleane: ●hat is, she loveth not men any more out of a sinful affection. A religious woman, that loveth any man more there Christ her beloved, is not cha●●, bu● corrupted: because she contemneth Christ, to whom she was betrothed.  
A Nun, at her first entrance into religion, accepteth C●rist for her bridegroom. If afterwards sh●e carnally love any man more than Christ, she committeth adultery: although not ●n body, yet at least in mind, according to that which our Saviour saith in the Gospel: * Whosoever shall see a woman to lu●t after her, ha●h already committed aduou●rie with her in his heart: (Mat. 5.) so in l●ke sort a woman committeth adultery with a man, if in ●er heart she covet him, or carnally love him.  
Wherefore most dear sister in Chri t, I admonish you, that above all things you lou● Christ your bridegroom, and desire to receive gifts from him alone. I en reat you, that you will love Christ jesus your bridegroom above all things, and for his sak● refuse secular tokens. Doubtless he that do●h affect earthly tokens, doth not hope after heavenly happiness. Because tha● gift, blind the eyes of the w●se and change the words of the ●ust. (Deu●. 16.) C●rta●ne●y if g●●fts blind the eyes of the wise, they will likewise blind the eyes of such a● are religious, without God's peculiar grace and assistance. If gifts (as it is true) blind the eyes of wise men: they will also dazzle the eyes o God's servants, except he particularly protect them.  
Whereupon S. Isidorus saith: The eye of the mind, which the just doth shut, cannot look aloft. As if he had said in more express terms: The eye of the mind cannot perfectly contemplate heavenly 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 dim or dazzle 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 heavenly things. If it desire to please men by receiving or sending tokens▪ it is a token that it doth not perfectly love God the g for of all good things. For they are not pleasing in God's eyes, that seek to please oth●rs in such vanities. Whereupon the Prophet David doth affirm: * 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 devotion you will listen to the Prophet Isay, saying: * He that shaketh his hands from all gift, this man shall dwell on high, the munitions of rocks shall be his highness, his eyes shall see the King in his glory. Isai. 33.) As if he had said more plainly▪ He that shaketh his hand from all gifts for the love of God almighty, shall dwell on high, that is, in heavenly felicity, and shall see the King of kings in his glory. He that refuseth vain and superfluous gifts for the love of God almighty, shall see God in his majesty, and shall rejoice for ever with all the Saints in his glory.  
Wherefore most amiable sister in C●●●●, I entreat you to follow the advice 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 gift or van t●e and superfluity. Again I advice you, that you endeavour by the grace o● God, to imitate him, who said: * But I in justice shall appear in his sight: I shall be filled, when thy glory shall appear. (Psa. 16.) Amen.   

That a virgin ought devoutly to perform what she hath promised to God. CHAPT. LXII.  
MOst dear sister, consider seriously what you have vowed to God: give yourself wholly unto him, according as you have promised. Accuse yourself of your sins, praise God for his benefits. Ascribe nothing to yourself, that is good or laudable: acknowledge al●●o proceed from him, that ha●h gruen you all. Acknowledge him to be merciful, yourself a sinner: him to be true, yourself a liar. I entreat you, loving sister, that you will say with the Prophet: * I will enter into thy house, that is, into the monastery: in holocausts, that is, in the spirit of contrition and compunction: I will render thee my vows: (Psal. 65.) that is, I will there offer my w●ole self unto thee, on t●e altar of my heart, which I have consecrated vn●o thee. It is necessar●e, that he, tha● denie●h to be saved, do with all devotion render & accomplish tos● good things, wh●ch he hath vowed to God.  
Whosoever doth desire to attain to eternal beatitude: must of necessity endeavour to perform those good things, which he hath promised to God. Whereupon the Prophet saith: * Vow ye, and render to our Lord your God. (Psal. 75.) As if he had said. Vow, and render yourselves. Because it is requisite, that he that doth vow, do likewise render: for that by vowing, he hath made himself a debitour. Whatsoever therefore you have vowed, pay it: and it is much better not to vow, then after a vow not to perform the things promised.  
There are also certain vows common to all, others more particular or special. Those are common vows, which we make in baptism, to wit not to offend God, and to renounce the devil, and his works, and the vanities of the world. But particular or special vows are, when any one doth vow to become a Monk, or a Cannon, or an Heremit, or some su●h like. Which if he that ha●h vowed, perform not, he cannot be saved. Why? Because he that ha●h promised to God to live well: if by good works he do not perform, what he hath promised, he cannot be saved. Whosoever doth neglect to accomplish those good things, which he hath promised to God; will never be able to attain 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 receive from God, those good things, which God hath promised him? How can he expect a celestial gift from God, that will not fulfil his vow to God? Or how doth he think to receive celestial gifts from God that neglecteth to perform his vows to God? Because he is not faithful, but an infidel. He that neglecteth to performeth s vow●s, shall be damned among the infidel, who in good things doth not accomplish his vow.  
Wher●fore my dear si●ter in Chr●st, I admon admonish, that you perform that good, which you hau● promise. B● not rash in speaking, and ho● in ●o ng. Do not rashly vow to do any thing p●●●ume nothing without ma u●e cooperation of you● fo●●e, before han●. Promise not that, which you are not able to parforme. You w●ll be very culpable in the sight of God, if you ●o no● perform ●he good, which you have p omised. Tho●e that fulfil not their vows, do offend God very mu●h. They shall be reputed among the infidels, that perform not their vows. Fo● it is better not to promise, than not to accomplish.  
Howbeit venerable sister, in bad promises break your word, in an unseemly vow, change what you had determined. Perform not the evil, which you have promised: fulfil not t●at which you have unadvisedly vowed. That promise is wicked, which with wickedness is performed. Now therefore o spouse of Christ, as I have inculcated unto you often, if you shall with all devotion perform those good things to God, which you have promised him, you shall receive from him those eternal benefits which he hath promised you. Amen.   

That a Virgin ought always to consider the reason, why she came to religion. CHAPT. LXIII.  
MOst dear si●●er, consider what you are: know yourself: call to mind the reason of your being, the cause why you were borne, the original of your offspring▪ upon what conditition you were created, to what end you are placed in this world. Remember wha● you are, observe the order of your nature. Let your carriage be according to your calling. Live according to the condition of your creation. Do all things with moderation. In all your action keep the mean: do neither more nor less, short or beyond that which i● fi●ting. Even in good things the●e ought to be no excess.  
All things are profis able, and perfect in their kind, that consi in the mean, all things are good and laudable, that are done with moderation. Howbeit good things themselves become hurtful by immoderate use: for all excess is esteemed a vice. To do all things with moderation, is esteemed wisdom. Make not that which of itself is good, to become bad by indiscretion.  
Dear sister, consider likewise by premeditation, what is fitting for every time. Consider before hand what you ought to do, and where, and when; who, and for how long you are to do the same. By discretion search out the causes of things. Examine all your actions w●th all diligence. Consider with all carefulness, how you are to begin, and how you are to accomplish your good pretences. Use discretion in all your actions. Your perfection will appear, if you do all things after a discreet manner. Whatsoever good you do with discretion, will be a virtue: whatsoever you do otherwise, will be reputed à unce. For virtue without discretion doth argue imperfection. Virtue without discretion is esteemed little better than a sin. By evil custom many things are corrupted, by evil use many thing are abused. Many things contrary to good manners are employed otherwise than they ought. Let use therefore give place to authority or prescription. Let law and reason overcome bad custom.  
Honest Virgin, I admonish you, that you retain a firm faith in your heart, the shield of salvation on your head, the sign of the cross on your forehead, the word of tru●h in your mouth, a good will in your mind, the fear, and true love o● God and of your neighbour in your breast, the gi●●le of chastie in you● body, honesty in your actions, sobriety in your comportment or carriage, humility in prosperity, patience in adversity, simplicity in your conversation and behaviour, a firm confidence in your Creator, a love of li●e everlasting, perseverance in good works to the very end. Amen.   

That a Virgin ought not to seek to please men by the beauty of her countenance. CHAPT. LXIIII  
MOst dear si●●er, let us beware of pernicious beauty or fairness, for that the branches of all mischief do bud out from thence. He that loveth the beauty of ●he body, deceiveth himself. Why? Because the beauty of the body ●s deceitful, and vain it is earth and ashes, and the deceiving of man. Whereupon Solomon doth affirm: * Grace is deceitful, and beauty is vain. (Prou. 31. There have been, and are at this present very many, that have been deceived through the beauty of the body.  
Foolish men by considering the beauty of the body, fall unto the snare of their ghostly enemy: by gazing upon the comeliness of a fair face, they are caught in the devil's net, ear they are awares. Many through the beauty of the body, become bondslaves to sin and iniquity. God doth not exact comeliness of body, but seemliness of soul. God loveth spiritual comeliness, more than corporal: Christ is not delig●ted in corporel beauty, but in spiritual purity. Where o'er dear sister in Christ I advise you, that you love that beauty, in which God is delighted. Never look upon men with this fantasy, that you may love their beauty. Never cast your eyes upon men with thi● intention, that you may be delighted in the comeliness of their person: N●uer gaze upon men with this fond pretence, that you may be enamoured of their fairness.  
I likewise admonish you, that you never adorn yourself with this sinister intention, that you may please men. N●uer adorn your countenance with th●s fond pretence, that you may be pleasing in their eyes. Let not your intention be, that you may seem ●aire before men: for if you ●rick and trim up your sel●e with an affectation to seem fair in the sight of men, you do wrong to Chri jesus your cele ial bird groom. Si h●nce you are betrothed to Chr st Ie●us, if you desire to expose your ●elfe to the sight of mortal eyes, you are not chaste, but an adulteress. As an adulteress you do Christ wrong, if you show your beauty, t●at you may be liked and loved of men. How can you be excused from committing whoredom, if you love men, more than Changed is't your bridegroom? Or how can you be excused f●ō●ōmi●ting a ulterie, who do love men more than Ch●ist, to whom you have vowed your vi●g nitie? With what face can you say, I am not an adulteress, who have given yourself to C●rist in a religio house, and yet are desirous to please men through the beauty of your countenance? By doing thus, you show you● self to be but a quean, for this is the fashion of queans, and secular women: to wit, to paint their faces, that ●hey may appear beautiful in the sight of men. O what an unseemly and absurd thing is it, tha● Nuns and religious women should do that, which who●es and secular women do in the world?  
Wherefore honest si●ter, hear w●at I say, mark what I admonish you. Never deck up your countenance, that you may p●ease men, bu● adorn the face of your conscience with virtues within, tha● you may be able to please Christ jesus your celestial bridegroom. God i● not delighted in the beauty of the body, but in the beauty 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 conversation. When a devout soul is adorned with good manners for the love of Christ within, than it becometh fair an● pleasing unto him: which the bridegroom doth insinuat very well in the Canticle, where he speaketh to the spouse, saying. * How beautiful art thou an● how comely my dearest, in delights. Cant. 7.] As ●f he should say. How beautiful art thou my dearest? that is, thou art beau ifull by living justly, virtuously, and ●el giously, and thou art my dearest by loving me above all things. Thou art therefore fair and beautiful, for that thou dost converse in good works by living well: and in this respect thou art my dearest, for that thou dost love me perfectly, because thou dost not love any other friend more than me. Thou art not only my friend, but also my dear ●, because thou dost more desire to please me by good worke● internally, then externally to please men by the beauty of thy body. For this cause thou art not only my friend, but my dear in delights.  
A holy and devout soul is said to be most dear in delights, that is, in the delights of the holy scriptures: because he doth never attain to the love and familiarity of Christ in any perfect manner, that contemneth to abound in the deligh es of the holy scrip ure. He alone will be able to attain to the love of Christ jesus, who recreateth himself in the delights of the holy scriptures▪ such a one both loveth Chr st, and is beloved of Christ. But he that more desireth to please men by the beauty of his countenance, than Christ by his good works and actions, doth neither love Christ, nor ●s beloved of Chri●t.  
Wherefore I admonish you most dear sister, that you love Christ above all things, because God the father hath chosen you in him before all ages. I entreat you likewise, that you covet to p●ease him alone, and that you will not accept of that temporal or transitory praise, that is offered you by men. Amen.   

That a Virgin out not to laugh immoderately. CHAPT. LXV.  
MOst dear sister, listen to the wo●●e, of that more t wise Solomon: * L●ug●●er I have reputed error; and to joy 〈◊〉 have said: Why art thou dece●●● in vain? (Eccles. 2.) We term 〈◊〉 an error, when we ought to do● on● thing and do 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 〈◊〉 error, for that during the tim● that any one doth laugh, he forgetteth the day of his death. He is truly deceived in vain, that taketh content in temporal delectation. They are truly deceived, that rejoice at the prosperity of th' s world: because if they would call the day of their death to remembr nce, they would ra her lament ●heir sins than laugh at fond and vain things.  
Those that laugh at frivolous and th● vain things, if they did remember th● calamiti s ●hat are l●ke to all upon ●●m; would not laugh, but mou●ne. Whereupon Salomo al●o 〈◊〉. Laughter sh●ll b● m ngl●d with sorrow: and mourning occupiet the later en s of joy. (Prou. 14.) Our Lord likewise saith in the Go●pel: * Blessed are they that mou●n●; ●o● t eye 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 mourn for their sins, not they that laugh at vain things. T●ey that mourn● according to God, are blessed; because they shall be comforted. Moreover the Apostle S. james doth blame such as laugh at vain thing, saying. * Your laughter shall be turned in to lamentation, and joy into mourning. (jam. 4. A fool in laugh●er exalteth his voice: but a wise man will scarce laugh secretly. (Eccli. 21.)  
Wherefore dear si●ter, eschew laughter as an error, and change temporal mirth into mourning. Why? Certainly to th●s end, that by lamenting uring this your pilgrimage, you may become blessed. I mean, that at the hour of your death you may be found blessed, if you bewail your offences in this world. Acknowledge your sel●e to be a pilgrim or stranger in the world, because here is not your country, but in heaven; you have not here a permanent city: because God ha●h promised you a celestial Hi●ru●alem in that eternal beatitude, to which the Prophet David did desire to attain, when he said. * I rejoiced in those thing which were said to me: we shall g●● in●o the house of our Lord (Psal. 121.) The like desire had t●at servant of Chri, wh●ch said: * I desire to be dissolved, and to be with Christ. (Philip. 1. He also covered to attain to heau●n, who lamented his overlong abode in thi● world in this manner: * Woe ●s ●one, t●at my seiou●ning is prolonged: I have dwelled with t●e inhabitants of Cedar. (Ps. 119.) When ●e said this, he did not laugh at worldly vanities, bu● ra●her lamented the tediousness of this his earthly pilgrimage.  
Therefore honest Virgin● let your joy be always in heaven. Let the mirth of your heart be always accompanied with modesty an● stillne, according as the Apostle doth admonish us: * Rejoice (says he) in our Lord always▪ again I say rejoice. (Philip. 4.) An● in an other place. The fruit o● the spirit, is charity, joy, peace, etc. (Galat. 5.) Such a joy doth not trouble the mind through immederatnes of laughter, but doth elevate the soul through a ●esire o● attaining to that heavenly country, wh●r● sh●e may hear that joyful welcome pronounced unto her. * Enter into the joy of thy Lord. Mat. 25.  
The face of a man is the looking glass of his heart. By laughter a man may easily know the heart of a r●lig●ous woman. Laughter and unprofitable jesting do ●●nou●ce the vain conscience of a N●●●●e: laughter and unseemly jesting do oftentimes m●ke known the heart of a religious woman. For if she had a cha●● heart, she would never laugh in that immodest so●●. I● her mind were not i● pure, she would not laugh after that lascivious manner. For so our Lord saith. * Out of the abundance of the heart the mouth speaketh. Mat. 12.)  
The laugh●er therefore and lightness of a Virgin● countenance proceedeth from the abundance of her most vain conscience. If there were not vanity in the m●nd of a woman, she would never laugh at things that are vain. A cha●● mind is more delighted in mourning, then in mirth. Certainly if the mi●● of a religious woman were truly cha●●, she would rather love to weep, then to laugh and ●est. If she would call to mind ●er neglig●nces, and t●e infernal torments, she would prefer tears, before temporal contentments. Where laughter ●nd iest●ng do abound, there charity doth not reign. If a religious woman did perfectly love Christ her brideg oome, she wo●ld not laugh but incessantly mourn through a desire of seeing and enjoying him: because he that perfectly loveth Chri●●, ●o●h likewise fear: be doth ●o laugh, but lament through ●he love of so true a lover. I wonder why sh●e should desire laughing and ie ing w o for this respect came to relig on, that she m●ght bewail her sins. I won●e● she is not ashamed, who w●en she laugheth, laugheth so loud. What an uns emely thing is it, that she should laugh and rest, who during the time of thi● pilgrimage, aught to lament her sin's p●●?  
How i● it that we poote miserable men pass over our time in laughing and jesting, who must render an account to God of all ou● actions in the sight of the Angels, and of all the Saints of heaven. It were therefore much better for us to pass over thi● life in lamentation and teare●: that by ●h●s means we may obtain pardon from our Lord in the l●fe to come for all our offences. I therefore beseech you venerable sister; that you will abstain from i●sting and laughter: and will incessantly pour forth teare● for your manifeld offences: shanne jesting and laughing, and incessantly bewail your sins.  
Listen o spouse of Christ, what the bridegroom saith to the spouse in the Canticles. * Thine eie● are as the fishpools in Hesebon. (Cant. 7.) The eyes o the spouse are sitly termed a f shpoole, because when a devout soul do●h lament in respect of this her pilgrimage, she washeth herself by the grace of God from her sin. So a religious woman ought to mourn and lament without intermission, that she may wash herself clean from her sins. Wherefore most dear sister, if during this life we bestow our time in tears, and estrange ourselves from worldly vanities, we may ●ustly hope to obtain pardon of our offences.   

That a virgin ought not to desire to gad abroad, and see cities. CHAPT. LXVI.  
MOst virtuous sister, listen how the Prophet Hieremie bewaileth our iniquities, saying: * How is the gold darkened, the be●t colour changed? The stones of the sanctuary are dispersed in the head of all the streets. (Lament. 4. By gold we understand the life of religious men, which in former times wa● bright and glistering by the glory of virtues: but now is become da●k● and obscure by unseemly actions. The best colour of gold signifieth the habit of sanctity, which by good work●s was heretofore precious and much esteemed, but now by vices and secular action's it is changed, and accounted bas● a●d, contemned. Verily that most exc●●len● habit of relig●ou● men, to wit, of Monk s, Canons, and Nuns 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 seem gratefu l in the sight of men by vain goorie, them before God by humility. Verily the holy habits of such as are religious are exceedingly changed in these our days: sithence they are ra●her accommodated to seem pleasing in the palace of some earthly Prince, then in the sight of God the Creator of all thing.  
It followeth: The stones of the sanctuary are dispersed in the head of all streets. (ibidem.) The stones of ●he sanctuary signify religious men, who ought never to wander abroad, but to remain always in the enclosure of the monastery be●ore the eyes of God. But now a days the stone● of the sanctuary are dispersed in t●e head of all the streets, when such a● are relig●ous traverse up and down, searching after vain and worldly th●ngs.  
The stones of the sanctuary are dispersed in the head of all the re●tes, sithence relig ou men had rather be conversant in the palace o● the King or Prince of their country, then to ab abide with in the bounds of their monasterie. They are dispersed, sithence they more desire to li●ten to worldly & superfluous speec es, then to the precepts of the holy Scriptures. They are dispersed in the head of the streets, sithence they take greater delectation in the banque●s and discourse● of rich men, then in the poverty and abstinence of their religious brethren.  
The servants of good ought rather to make choice of p●ase and beans, so they may stay at home, then of the rarest fare, that the world can afford them. Religious men ought rather to make choice to seed upon herbs among their brethren, then upon diversity of dainty dishes among rich men. Religious m●n ought rather to rejoice to sit at me●● in the company of h●r poor brethren, then to sit at the table of a mighty King. Why? Because (a● S. Augustine doth avouch) it is better to want a little, then to have too much. It is better to endure want in religion for the love of God, then to have much riches in the world. Wherefore it is necessary, that every religious man, if he desire to be saved, contemn the world, and shut h●mselfe up with in the enclosure of his Convent. A religious man ought to shun the company of seculars, and search only after the society of God's servants. Religious men ought to prefer their cloister, before the King's court.  
Now therefore hear what I will say, listen to what I will advice you. It is better for you to remain in your monastery, then to circuit the streets of the city: choose rather to remain at home, then to gad abroad to see cities and towns. It is better to repose at home in your cell, then to appear in the sight of the people. If you shall enclose yourself in your cloister, you shall be loved of Christ your Saviour. Which the bridegroom doth well insinuat in the Canticles, speaking there in this manner to his spouse: * My sister spouse is a garden enclosed, a garden enclosed, a fountain sealed up. (Cant. 4.)  
Every devout soul is understood to be a garden enclosed: because whiles she nourisheth virtues, she bringeth forth flowers, and with these she nourisheth, and refresheth herself: having always a care to preserve those fruits, which she produceth. Verily a devout soul is fitly termed a garden enclosed: because whiles she withdraweth herself from the tumults of the world for the obtaining of eternal beatitude: whiles she f●ieth the company of men: while● sh●e hideth those good works which she doth for fear of ostentation: whiles she encloseth herself for the love of God, that sh●e may not be seen of men: whiles she contemne●h humane praise and commendation, she hedgeth herself about by this her good intention, to the end that the ancient enemy of mankind may not be able to rush in, to bereave her of the precious fruits growing within her garden. She is also said to be a fountain sealed, because whiles she daily thinketh upon heavenly 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 herself l●uing water●, with which she may be able to refresh her thirsty neigboures.  
Wherefore most dear sister, as I told you before, if for the love of Christ you shall (during your life) enclose yourself within the walls of your clo●ster, and ●hall perfectly adhere to the precepts of your holy Rule and order: you shall after this life rejoice for ever with the same our Lor● Iesu● Christ your bridegroom, in his heavenly bride-chamber. Amen.   

Of temptation. CHAPPED LXVII.  
MOst honest sister, listen to the Apole S. james, saying: * Resist the devil, and he will fliè from you. jam. 4.) S. Hierome also saith. There is nothing stronger than him, that overcometh the devil: and there i● nothing weaker than h●m, that is vanquished by his own flesh. The fiery darts of the devil are to be extinguished by the cold of Matins, and by the austerity of fastings. Our crafty enemy doth continually seek, by what means he may deceive us, and doth not only endeavour to kill our bodies, but also (as a ravenous wolf) to devour our souls. The devil doth disperse the souls of faithful men, when he destroyeth them by temptation: howbeit the devil doth not tempt the elect, more than God doth permit him. When the devil tempteth the servants of God, he (even against his will, doth them good, sithence that by his temptations, he teacheth them to take heed.  
Oftentimes those temp●ations, which the devil doth stir up to destroy men, God useth as a means to advance them in the way of perfection. The seruan●s of God were never able to sustain the devil's temptations, if the pity of God did not temper or re●taine their fierceness. Although t●e devil do at all times desire to tempt God's servants, yet he cannot accomplish his malicious purpose, unless God g we him licence. Wherefore although the whole will of the devil be unjust and wrongful, yet his power by God's permission, is right and lawful.  
The devil of himself doth unjustly seek to tempt the servants of God: howbeit he could not temp● those that are to be tempted, unless God gave him leave to do it. Whereupon it is written of the devil in the first book of Kings ●Chapt. 16.) that the evil 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 evil? And if he were evil, why was he the spirit of our Lord? But in this place in two words is comprehended the just power of God, and the unjust will of the devil. For he was an evil spirit by the evil will or desire which he had to do hurt; and he was also the spirit of our Lord, by the just power which he had received.  
The devil is not a commander of sin, but only a stirrer up to the same: neither i● he able in any o●her place to kindle the fuel of concupiscence, but where he fir●t seethe grievous delectations of unclean thought. But if we expel such unclean imaginations out of our mind, the diu●l forth with departeth ashamed, and the weapons of his temptations are weakened and abated. The devil oftimes under the show of good, endeavoureth to deceive the seruan●s of God, to wit, when he counterfeiteth himself to be an Angel of light: but the discretion of holy me● ought to be so great, tha● they may be able to discern between good and bad, lest the devil deceive them by his su●●iltie and fraud. For this is the demand of joshua saying. * Art thou ou●s, or our adversaries. (jos 5.) For this ca●se likewise it was said to ●he Prophet jeremy: * If thou wilt separate the precious thing from the vile, thou shall be as my mou●h. (jerem. 15.) The devil in the eyes of secular men seemeth terrible, but in the eyes of Gods elect he is base and vile.  
Su●h a● are incredulous, fear the devil as if he were a lion▪ bu● they that are strong in faith, desp●se the devil a a worm: and when they see him, they contemn him. The devil is like a slippery snake or serpent to whose head (that is, to whose first suggestion) if we resist not, he slippeth wholly before he is felt, into the very bowelly or entrailss of our heart. The devils' temp●ations are at first easily overcome: but if they be not carefully avoided, but do pass into custom, they at length prevail very strongly, so that they are either never subdued, or with great difficulty.  
When the devil seeketh to deceive any man, he first considereth his nature and disposition, and there bendeth the engine of his temptation, where he seethe a man most apt ●o fall into sin. Whereupon B. Isidorus saith: The devil tempteth a man most on that part, where he seethe him by the humour abounding most inclined to sin; that according to a man's 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 run with greatest ease. The devil at all times seeketh to deceive a man, but especially at his end. And this is that, which in the beginning was said to the serpent. * Thou shalt lie in wait of his heel. (Gen. 3.) Then the devil lieth in wait of the heel of man, when he endeavoureth at the end of his life to deceive him: because the devil doth what he can to deceive a man at the hour of his departure, whom he could not deceive during his whole life before. Wherefore although a man be iu●●, yet let him never trust to h●mselfe in that manner, as to think h mselfes secure: but let him always humbly beware, and carefully fear, lest he be deceived at the hour of his departure.  
Wherefore beloved sister in Christ, it is necessary that we desire God almighty, that he permit us not to be tempted above our strength or ability: because God always restraineth the force of the devil, to the end he hurt not, as much as he will. Whereupon the holy Ghost rebuketh the devil in the Cant cles saying: * Arise Northwind, and come South wind, blow through my garden, and let the aromatical spic●s thereof flow. (Cant. 4.) By the Northwind, which in winter causeth frost, an● makes men to become slo● and dull, what o her thing is understood but the devil? 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 meant t e holy Ghost, which tou hang the m●ndes of the elect, doth free them from all dulness and cold, and do●h ●ause them to become fervent in the love of God. Let the No●●h wind therefore arise, that i●, le● the diu●l depart f am ●he Church, or from every fait full soule, lest he tempt more than is expedient; and let the South wind come, and blow through the garden of the bridegroom, and let the aromatical spices thereof flow: let the holy Ghost, I mean, come, and infuse the fire of charity into men's minds and free them from temptation, and the frost of negligence. Which whiles he doth do, the aromatical spices flow: because the holy Ghost coming, the heart which before was as it were nummed with cold, doth stir up itself to produce virtues, and as a garden bringeth forth flowers, and after flowers fruits that are fragrant and refreshing, by which it feedeth and refresheth itself and others, by examples of piety and devotion.  
A question. Most dear brother, I pray you tell me, what (think you is the best remedy against the temptations of my ghostly enemy?  
The answer. My beloved sister in Christ, I know not a more sovereign medicine against the temptations of the devil or of sin, then that, the more his temptations gro● greater, the more time you bestow in prayer. If therefore the wicked and unclean cogitations of this world trouble your heart, and persuade you to any thing that is unlawful or unmeet; let them by pure prayers and sacred vigils be put to flight. Present yourself daily in time of prayer with all devotion before God almighty, that you may escape the eminent temptation of the devil with greater facility. Know this, venerable sister, that we ought not only to fight against the devil's 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 constancy and perseverance, until by God's grace we be able to vanquish the suggestions of our carnal desires, and the temptations of our ghostly enemies.  
Frequent prayer doth extinguish our unlawful desires to evil: frequent prayer doth subdue the darts of the devil. Prayer is the first fortress against the assaults of temptations.  
Wherefore most dear sister, as I have told you already, by pure prayers and sacred vigils, you may easily subdue the temptations of your ghostly adversary. But if as yet you feel the vexations of the flesh; if you are troubled with fleshly motions, if the remembrance of dishonest pleasures doth provoke your mind to any uncivil thing: if your flesh impugn you, if lasciviousness tempt you, if lust allure you to sin: lay before you the remembrance of death: set before you the future judgement: call to mind the future torments: p●ace before you those perpetual punishments: set before your eyes those infernal flames that are eternal: call to remembrance the most horrible pains of hell. Let the memory of the heat of hell fire, extinguish in you the heat of unlawful desire. Amen.   

Of dreams. CHAPT. LXVIII.  
MOst honest sister, listen to what I shall say. Oftentimes the devils 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● favouredly. Dreams are caused by divers means. Some dreams happen through repletion and over much fullness: others through exinanition or to much emptiness, which are things well known by experience: some dreams likewise arise from our own cogitations. For oftentimes those things, which we think upon in the day time, we dream of in the night season. Many dreams are caused through the illusion of unclean spirits, Solomon testifying the same, who saith: * Dreams have made many to err, and they that hoped in them, have failed. (Eccli. 34.)  
Howbeit some visions come to pass by a just means, that is, by the mystery of divine revelation, as in the old Testament we read of joseph the son of jacob, who by a dream was declared to be preferred before his brethren: (Gen. 37.) or a● w● rea● in the Gospel of joseph the spouse of the blessed Virgin Marie, who by a dream was admonished to flee with the child into Egypt. (Mat. 2.) Sometimes likewise there happen permixt visions, that is, cogitations together with illusions: as also cogitations together with revelations: according a● Daniel in his words to Nabuchodonosor doth testify, saying: * Thou o King beganst to ●hinke in thy bed, what should be hereafter: and he t●at revealeth mystery, shown thee what things are to come. (Dan. 2.) Howbeit although some dreams are true, yet we ought not easily to give credit ●n●o them, because they proceed from divers imagination's, neither can we perfectly know from whence they come. We ought not therefore to be over facile in bele●uing dreams: lest perchance Satan transforming himself into an angel of light, deceive such as are over credulous to listen to such fancies.  
Sometimes the devils deceive certain curious persons that are observers of dreams, so craftily, that some dreams come to pass even as they say: and therefore now and then they tell somethings true, that they may deceive in many. But albeit dreams fall out as the devils do foretell them, yet we ought not to believe them; lest they proceed from an illusion, according to the testimony of the scripture, saying: * If they say unto you, and it falleth out so indeed, do not believe it. (Deut. 13.)  
Dreams are like to south saying; and they that observe them, are friends and followers of such heathenish superstition. No credit therefore aught to be given to dream, although they seem to be true. He that putteth his hope in dreams and divination, trusteth not in God: and he is like to him, that followeth the wind, or seeketh to kerch a shadow. Lying divinations and deceitful dreams are both vain. We ought not to give credit to dreams, lest we be deceived by them. Let our hope be always firm in God, and let us make no account of dreams: for this is a thing very laudable, and well beseeming us.  
Wherefore most dear sister, I admonish you, that you addict not your mind to dreams or divinations: but let your whole hope and confidence be settled in almighty God the creator of all things. For if you observe divinations or dreams you will be deceived ere you are awares. During your whole life contemn divinations and dreams, and place your whole hope in the providence of God, and all things will happen prosperously unto you, both in this, and the next world.   

Of the shortness of our lives. CHAPT. LXIX.  
MOst dear sister, listen to the words of Solomon: * Whatsoever thy hand is able to do, work it instantly; for neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whether thou dost hasten. (Eccli. 9 In this present life only, it is lawful to do good. For in the life to come we expect no working, but a reward for the good wo●kes, which we have done. This life is short and frail. Whereupon S. Isido●us saith: He that considereth the length of this present life, not acco●●ing to the space, but according to the en● thereo●, doth profitably ponder by th●s means, how short an●●●serable it ●s.  
Wherefore my beloved sister in Chri●●, i● you se●ke true life, t●n●● towards t●a● lif● which is true, ●or which you are a Christ●an, that is, towards life everlasting. That li●e is vital, th' s mortal. And ●●e●●fore you ought to die to the world in f●●sh, ●ea●● you die in soul to C●●i●●. T●●n eu●●●e one is thought to ●u, when ●y● g a●●o●●●ng, to 〈◊〉 world, i●●ue●h only in Go●, in whom 〈◊〉 ha●h prom●●●● to l●ue. The delay of this 〈◊〉 to a just man seem ●●●●ksome a●●●ediou●, for that he ●●●a●ne●h n●● to h●s desired county so soon as he cou●● wish. The time of our departure ou● of this life i● uncertain and unknown to man● an● oftentimes when a man thinketh le●st of death, he dieth on a sudden. Wherefore let every one hast●n to amend whatsoever he hat done amiss, lest he die in ●is iniquities, and so his ●ire and lewdness en●● a once.  
Those, whom the devil provoketh to unce while th●y are living, he endeavoureth to draw whē●●ey ●y to torments on a ●o ●ai●●. Although a man in th' s ●●e be u●t an● perfect, yet at the hour o● his departure he feareth, lest he be worthy of p●n shment. A quiet calling doth commend the end or iu●t men; that by thy we may under and, that the h●ly Angell● are p●●s●nt to assi them, fo●●h●●●hey depart th' s life without any g ievous vexation or t●oubl of min●.  
C●●●●● I●●us the son of God receiu● h h s ● 〈…〉 departing out o● this life widow g●●a● honour in eternal beatitude. Whereupon ●he spouse saith in t●e Canticles: * My beloved is gone down into his garden, to the bed of aromatical spices. (Cant. 6.) He is said to go down, for that visiting his Church, he cometh to those with greater grace, whom he knoweth to breathe forth the sweet smell of a good fame to their neighbours by their pious works, and virtuous examples. He is fed in gardens, when he is delighted in virtues of devout souls. He gathereth lilies, when he cutteth down his elect from this life that lasteth but a moment, and maketh them to pass to the joys of that other life, which shall never have end. Of such it is said. * Precious in the sight of our Lord, is the death of his Saints (Psal. 15.) The web of a piece of cloth is ●orne out by threads, and the life ● man is by each day wasted and died.  
At the hour of death the souls of the elect are exceedingly affrighted, being uncertain whether they shall pass to a reward, or to punishment. Howbeit some of the elect are purged at the end of their lives from their venial sins. Others again at the hour of their death become merry and rejoice, through the contemplation of eternal happiness. Almighty God would have the day of our death to be unknown unto us for this respect, that we being ignorant of it, might always think it to be near at hand, and might be by so much the more careful to do good, by how much the more uncertain we are when we shall be called out of this world. The devils at the hour of death seize upon the souls of wicked men, that they may be tormentors in pain, that were persuaders in sin. Then those wicked spirits inquire after their wo●k●s when the soul departeth out of the body and then they repeat the villainies, which they have persuaded; that they may draw the soul 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 boatfuls af●er death doth make the elect to become joyful and gla●: so w● ought to believe that an vnqu●n●heable fire doth torment the wicked.  
My beloved sister in C rist, I have tol● you th' s for this c●u●●, ●at you may know that it is 〈…〉 we continually ●esp●●● 〈…〉 & have 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 ignorant what the day to come may bring forth. (Prou. 27.) Wherefore venerable sister you ought to live warily, and to consider the en● of your life daily: that you may be able to despise the allurement of his world, and attain to eternal beatitude. * In all you works remember your la●●r end, and you will no● sin o● 〈◊〉 Eccli. 7.) for if you always consider them, you w●ll not offend 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 vain an● transitory: for that without all doubt y●u are to the. Place not your hope in ●h ngs tempo all, be●●u●e ●o avo ● death s a thing impossible. Why doth the in se●a● le n●sh ●●o●ce in earthly th●ngs, which is p●●pare● to be meat for worm's. Most 〈…〉, I have said this for this reason, that you never forget the state of your condition. Remember that you are du●●, and into dust you shall re urn: for so our Lord said to the first man Adam. (Gen. 3.) Call likewise to remembrance what job saith of himself: * As rottenness I am to be consumed, and a● a garment, that is eaten of the moth. (job 13.) Set the memory of death before you as a mirror: set before you the day of your departure. Let the day of your death be continually in your remembrance, and let the consideration thereof keep you from doing amiss. Amen.   

Of death. CHAPT. LXIX.  
VEnerable sister, listen I pray you, to the words of a certain wise man: * O death, how bitter is thy memory to a man, that hath peace in his riches. (Eccli. 41.) And again: * O death, thy judgement is good to a needy man, and him that is diminished in strength, and faileth in age (ibidem) Like unto this, is that which S. Isidorus saith: O death how sweet art thou to such as are wretched, how sweet art thou to such as live in misery and affliction: how delightful art thou to such as lament and mourn. Death addeth an end to all the miseries of this life. Death addeth an end to all earthly miseries, it cutteth off all worldly calamities. Death yields and end to the tribulations of this world but (alas death cometh slowly, when he is most desired. Wherefore mo●t dear sister, it is better to die well, thē●o live ill; it is better not to be, then to be in misery.  
A question. Dear brother, I entreat you to tell me, whether, we ought to bewail such as are dead, or lament for our frien●s that are departed?  
The answer. Loving sister, To this, which you ask: S. Isidorus shall give you an answer. Although p●etie or compassion (saith he● doth bid us to weep for the faithful that are dead and gone; yet faith do h forbidden us to lament for them. We ought not therefore to weep for the faithful tha● are departed, but rather to g●ue thankes to God, for that he hath vouchsafed to free them from the misery of this world: a●d ●ath made them to pass (as we piously believe) to a place of repose, light and peace. We ought not to lament for such a● die in Chri●●, whom we doubt not to pass to perpetualie.  
Honest virgin, hear what I say: Those men are to be lamented when they die, whom the devils snatch away with shame and ignominy; not those whom the Angels receive with honour and glory. Or those are to be lamented, whom the devils draw to the pains of hell: not those, whom the Angels carry to the joys celestial. Or those are to be lamented, who after death are buried in hell by the devils: not those that are placed in heaven by the Angels. T●ose are to be lamented that die ill: not those that end well. Those are to be lamented, that are prevented by a bad death: not those that are honoured by a good death.  
Virgin of Christ, hear what I say: When I weep for those that die well, I hurt myself, and do them no good at all: when I weep for those that are dead, it hurteth me, and doth them no good. Let those therefore weep and take on for their friends and kindsfolke that are dead and gone, that deny the resurrection, or think that after death there is no rising again. We therefore most dear sister, who believe that our friends deceased do reign with Christ in heaven, ought not to weep, but to pray for them. We ought not to weep 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 pains.   

Of judgement. CHAPT. LXX.  
THere is a twofold judgement: the one by which men are judged in this life: the other, by which they shall be judged in the life to come. For this cause some are judged here by poverty, sicknesses, and sond●ie tribulations of this world, to the end they may not be judged in the next world. Therefore to some, temporal pain is as a purgation to purge them from their sins: but the damnation of some is begun here, and their perfect perdition is prepared there. Some are judged in this world by tribulation: others by the inquisition of the strict judge shall be judged by fire in the world to come, neither shall the justice of just men be assured of pardon. Hereupon job speaking of God, saith: * Both the innocent and the impious he consumeth. (job. 9) For the innocent is consumed by God, when his very innocence being clearly examined, and compared to the innocence of God, becometh nothing in comparison thereof. The impious also is consumed by God, when by the subtility of the divine examination, his impiety is sought for and sifted, and justly condemned.  
Christ at the day of judgement (according to the diversity of merits) will appear to the elect sweet and affable: but to the reprobate he will appear terrible. At the day of judgement every one shall find the judge, according as he findeth his own conscience in so much that Christ remaining in his calmness, he shall appear terrible only to those, whom their bad conscience doth accuse.  
Most dear sister, hear what blessed Isidorus saith: No man is without sin, neither can any one be secure of God's judgement, sithence we must render an account even of our idle words. Woe be to us miserable sinners! wo be to us wretched caitiffs. What answer shall we make at that day, who not only by idle words, but also by evil works do offend daily, and do never cease from committing iniquity? If in the judgement of almighty God the just man shall not be secure: how shall we sinners appear? If at the examination of the severe judge, the justice of the just man shall not be assured: what shall we do at that day, that do daily offend? If at the day of judgement the just man shall scarcely be saved, where shall we appear at that day, that have so often offended?  
No man at that day shall be without dread, when the heavens and the earth shall be moved, and all the element through exceeding heat shall be dissolved, of which day it is also said * That day a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and mist, a day of cloud and whirlwind: a day of th● trumpet and sound, in which the stou● and strong shall be troubled and affliccted. (Sophon. 1.)  
O dear brother, what shall we say at that day, when that austere judge shall come to judgement? For you by making mention of his coming, have made me to weep. You by bringing that dreadful day of judgement into my remembrance, have forced me to break forth into tears.  
My beloved sister in Christ, you have done well and like a good religious woman: if with fear you have wept by thinking of the strict judges coming: because we ought now before the day of doom, to prevent his face in confession, (Psal. 95.) and to appear before him with tears and lamentation. * For now is the acceptable time, now is the day of Salvation. (2. Cor. 6.) Whereupon it is said in the holy scripture: * Seek ye our Lord, whiles he may be found: invocate him, whiles he is near. (Isai. 55.) He shall be seen in the next life, but it shall be a fare off.  
Wherefore most dear sister, it is necessary, that we seek 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 devoutly seek him during this present life, and cease from doing ill: we shall obtain mercy of him at the day of judgement, because he is benign and merciful. For it is written of him. * Our Lord is sweet to all: and his commiserations are over all his works. (Psal. 144.) Let us therefore most loving sister, beseech that terrible and most just judge with devotion and tear, that at the day of judgement he will not render unto us according to our iniquities, but according to his mercies: and that he will not permit us with the wicked to hear that terrible sentence * Get you away from me you accursed into fire everlasting: (Mat. 25.) But that he will make us with the elect to hear. * Come ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. (ibidem.)   

Of exhortation. CHAPT. LXXII.  
MOst dear sister, now by the grace of God I direct the ship of my speech towards the haven: but yet notwithstanding I cannot but turn towards you in a word or two before the conclusion. You have entreated me to write you some instructions or admonitions to animate you to virtue. And I although not aswell as I ought, yet by the grace of God, aswell as I could, have collected certain sentences out of the writings of the holy Fathers, which I here present unto you in this present treatise.  
Behold therofore my beloved sister in Christ, you have here instructions how to live well. You have both counsel to live well, and also a Rule. N● ignorance can now excuse you from sinne● you cannot now be ignorant of the way of well doing. If hereafter you do amiss, you cannot plead ignorance. Why? Because you have now an ordinance given you, which you ought to follow: the way to live well is now showed you You are now informed how you ought to converse in religion, and how you are to comport yourself in the same. You have now a religious rule; you now know what it is to live well. See therefore that you offend no more. See that from hence forward you show yourself fervent in doing good.  
By living amiss you contemn those good things which you read. If by living amiss you contemn those good things which you read, you will be very culpable in the sigh● of God. Why, what is ●he reason? * Because it is better not to know the way of salvation, then after the knowledge thereof, to turn back from the same. (2. Pet. 2.) Retain therefore this gift which you have received, in mind and work. Accomplish in action, what you have learned by instruction. Venerable sister, I charge you again and again, that you obseque the exhortations contained in this book, as carefully as you can.   

Of obsecration. CHAPT. LXXIII.  
I Beseech you most dear sister in Christ, that you will be pleased to listen willingly to those things, which I much desire to say unto you: and for that I love you deavely in Christ, for this cause I am not asham●d to lay open unto you my conscience. Nevertheless I am afraid, least by man fest ng unto you my sins, I offend and defile your chaste ears. Howbeit I entreat you most dear sister, that you will pardon me an worthy sinner. I wretched man and most wicked sinner, have defiled my life almost from my very youth. I have always joined new sins to my old: I have from t●me to time added sin to sin: I have never ceased from sinning. The good which I ought to have done, I have omitted: and the evil which I ought not to have done, I have committed.  
I wretched man am not worthy to behold the height of heaven through the multitude of mine iniquity: because I have provoked the anger of almighty God against me, and have thought, spoken, and done, innumerable evil before him from my very infancy, until this present day. I unhappy man have sinned in my infancy, I have sinned being a boy, being a stripling, being a man of ripe years, and lastly (which is worst of all and most dangerous) I have sinned in my old age. I have fallen wretched man into the mire of mischief. I have fallen being guilty into the pit of sin. I have fallen being faulty into the gulf of iniquity. I unhappy man have fallen into the depth of wickedness. I wretched man have descended into the filth of vice. I wretched man, I (alas) unfortunate man, have fallen, and of myself am unable to rise again.  
I therefore entreat you most loving sister, to lift me up with the hand of your prayer. Stretch forth the hand of your prayer unto me, and pluck me out of the depth of iniquity. Lend me the hand of you holy intercession, and deliver me out of the pit of sin. Most dear sister, I assure myself, that if you accomplish the covenant, wh●●h you have made with Christ▪ you shall both purchase a crown of glory for yourself in eternal happiness, and obtain pardon for me in this l●fe, of all mine offences. If you devoutly perform those things which you have promised to Christ; you shall both ob aine pardon for me an unworthy sinner, and you with the holy Virgins shall rejoice in the heavenly bedchamber.  
Honest virgin, I am assured, nei●her do I doubt of what I say: that your virginal prayers will be able to purchase pardon for me, albeit unworthy. If you persevere in the service of God like as you have promised, you will both obtain pardon for the offences, which I have committed, and be exalted among the quires of virgin's world without end. Honest virgin, I entreat you to listen to what I say with an attentive mind. You are my most devout sister in Christ, by whose intercession I hope to be cleansed from the filth of my sins.  
If you honourable Virgin, be a Virgin acceptable to God, and if you rest with your bridegroom Christ jesus in his chaste bed, you shall obtain of him for my salvation whatsoever you shall demand. If you dear sister, shall embrace Christ with in the chaste arms of your soul, you doubtless will be able to abtaine forgiveness for mine offences, be they never so foul. If you adhere to the embracements of Christ with the most ardent odour of virginity, you will easily obtain pardon for me, though otherwise unworthy.  
If you love Christ jesus your celestial bridegroom above all things, and repose in his love as in the truest sweetness you may easily procure absolution of my sins. jesus Christ will not contristat you by denying your petition, but will grant whatsoever you shall ask of him, who hath coupled you unto himself by the sweet link of affection: his love towards you i● greater than can be expressed, for that he hath redeemed you with his own blood. Your love therefore towards Christ your bridegroom, will be a means to purchase pardon for my sins. I trust to obtain forgiveness, if you most dear sister (whom I love much) shall enter with Christ into the heavenly bride-chamber to the marriage. You venerable sister will be a comfort to me at the dread full day of judgement when I shall stand trembling before the tribunal seat of God, where I must render an account of all the sins and negligences which I have committed. Because the merit of your sacred virginity, will diminish the pain of mine iniquity. Amen.   
FINIS