mens hartes Also reason requyreth that he refrayne from syn that desyreth to correcte other mens vnwise persons of tentymes by the correction of other mens fautes disclose theyr owne For as longe as maÌ„ knoweth not his owne fautes the which he shuld both know bewayle he goeth curiously aboute to know other mens But yf he remeÌ„bre behold hym self well he shall not greatly iÌ„quire of other mens misdedes for he shall fynde in hym selfe that he may be wayle amend Saynt I sodore sayeth That we can soner correcte other mens vices then we can augment or increce theyre vertues Nor we be not so dilygeÌ„t to know what good meÌ„ do as we be to knowe what euyl they do Wherfore good syster I exhorte you reyther to amend your owne fautes theÌ„ to correct other mens And fyrst to loke vpon your owne mysdedes and then vpon other mens Be dilygent for youre owne correctyon careful for your owne welth amendement Neuer desyre to medle with that thynge that ye haue nothyng to do with all Nor be not curiê° to know where of men do speke nor what other men do Flye curiosyte leue to be curiose and to know howe other men lyue Let no curyosyte trouble or deceyue you Loke not so vpon other mens maners that ye for get your owne take hede ye be as diligent to correct youre owne mysdoynges as ye wolde be to correcte other mens Be not curiose to know y â— thing that is secrete beware yeinquire not to knowe that ê‘tayneth nothyng vnto you Kepe that thiÌ„g secrete that ye haue learnde by holy scrypture Seke for no more theÌ„ is wrytteÌ„ seke for no more then holy scrypture doth shewe you nor neuer go aboute to lern that ye shulde not lerne lerne y â— curiosite is a verye daungerus and a perilus presumptioÌ„ curiosite is a perilus science for it ê“uoketh man to heresy and bryngeth a mans minde to noughtie tales fables maketh a man bold in y â— thyng y â— is very dark hard to be vnderstaÌ„ded doth caste hym into ignoraunt matters Good sister ameÌ„d your lyfe w t all the diligence ye can y e ye may here afâ— come to euerlastiÌ„g ¶ Of watche the .liij. cha MY welbeloued sister listeÌ„ to y â— lordê sayng Watche for ye knowe not wheÌ„ the lord shall come And agayne I saye vnto you all watch you and S-Peter sayeth Be wyse watche in prayer For wheÌ„ men shal say that theyr is peace and securite then shall sodeyn death destruction come vpoÌ„ theÌ„ SalomoÌ„ sayeth They are iust and wyse and theyr workes are in goddes handes and yet they can not tel whether they be â—orthe to be loued or hated Why so For al vncertayn thynges are reserued to the tyme y e is to come My good syster god hath kepte hydden froÌ„ vs the tyme of his coÌ„myng that by such vncertaynte long taryeng we shulde often tymes thinke that he is euermore redy to come For we be ignorant of his coÌ„mynge We must so passe forth the ioye of this world that we forget not the bytternesse of the iudgement that is to come The deuyl doth often tymes deceyue man and so leadeth hym to syn For when he perceyueth that man is troubeled and sory for his misfaute then by a certayn securite surenes he deceyueth hiÌ„ agayne Wherfore good syster when so euer we do anye good dedes it is nedefull also y t we remeÌ„ber oure misdedes least that by ignoraunce of our fautes we reioyce vnwysely in oure good workes And god wold we shulde be ignoraunt of our last houre bycause we shulde be euermore indoute therof redely pÌ„pare our selfes vnto it w t out any assurance s Isodore sayeth Let not the iust trust in his iustnes nor y â— synner mistrust nor despere of y â— great mercy of God but let them haue in harte both hope feare And so to trust vnto his mercy that they forget not to fere his iustice For notwithstandyng that the conuersacyon of holy men is probable well alowed yet it is vncertayne to what ende they are prepared vnto And therfore a man shulde neuer be without feare for it is not man but GOd that iudgeth mans penaunce satisfaccyon And of this thynge sayeth Cesarius howe moch as man is in suertie of his mysfautes y e are past somoch y â— more he must take hede fle those that are to come Good syster byleue me y t meditacyoÌ„ of death is the very lyfe of a wyse man Therfore ye shall do wysely if ye coÌ„tinually do think vpoÌ„ god at some timê vpoÌ„deth for a certayn wyse man sayeth Blessed is he that is alwayes in feare Wherfore good virgyn I exhorte monyshe you to be alwayes in feare in doute diligeÌ„t subtyl against y â— teÌ„ptacions of the deuyll and to be in coÌ„tinual watche stryte battell agaynst hym his subtyll crafty teÌ„ptacyons Herken good Chrystys spouse what god sayeth Blessid is that seruant whome God at his coÌ„myng doth finde watshiÌ„g Wherfore yf ye wyll watch and set all your mynde vpon him ye shalbe counted in eternall beatitude amonge those that are fortunate blessed Ye shalbe estemed to be blessed yf ye lyfte vp the eyes of your soule with good deuocyon vnto god y â— very trew lyght and w tout dowte ye shall be greatly fortunate blessed if ye diligeÌ„tly and effecteously do watche to god ward for he hath ê“mysed to crowne those y t watch of this it is wrytteÌ„ her eyes are lyke doues eyes vpoÌ„ y â—ful riuers y â— which are washte w t mylke y â— eyes of y â— spouse are the good deuout peple the which lyke doues do liue in simplicite and by theyr good pÌ„ching good example giuyng bring many other to the way of saluacion They are estemed to be vpoÌ„y â— riuer bicause they ar coÌ„tynually iÌ„ y â—coÌ„uersacioÌ„ study of holy scripture washt w t mylke y t is they are through the grace of god the blessed sacrameÌ„t of bapteme pourged froÌ„ all syn what other thyng may we vederstaÌ„de by the full ryuer but the ê“fouÌ„de secret lernyng of holy scrypture y e which when we here it doth coÌ„forth refresh vs. Ferthermore the doues syt most comeÌ„ly vpoÌ„ y e ryuer to se y e shadow of the byrdes y t fle in the ayre y e which by goyng into the water auoide al dauÌ„ger so good meÌ„ by redyng of holy scrypture ê‘ceyue se the subtilite crafty nesse of y e deuil by such descripcyon of thinges they know him as by a shadowe so auoydeth both hym his deceytefulnesse Therfore loke y t ye be coÌ„tynually occupyed in y e meditacyon of holy scrypture for in y t ye shall fynde howe to auoyde al SataÌ„s craftynes and wylynes And agayne good virgyn I exhorte you to coÌ„myt youre selfe holy to the good counsell
soules as we verely suppose to be saued HarkeÌ„ vnto me good syster I say that we shuld lament theyr deth the which y â— wycked spirytê do hale carye to euerlastyng payne tormeÌ„t and not those the which the angels receiue to great ioye honoure and to the celestyall courte of paradyse I saye we shulde mourne theyr deathe the which are buryed in y â— depe pyt of hell and not those the whiche are exalted to y â— perpetual ioyes of heueÌ„ we shuld wepe for those that dye euyll and in sinne and not for those that die wel Good syster when I bewayle theÌ„ that dye well I hurte my selfe and do them no good and they that lamente and wepe for those that dye they in a maner denye the generall resurrectyon and that god rysse frome deathe to lyfe And therfore good syster we y â— byleue that all suche as dye are in heuen withe Chryste shulde not wepe for theym nor lament theyr death but rather pray for theim that yf perchaunce they be in any daunger of paine that it wolde please his gracyous mercyfulnes to delyuer theym Of iudgemeÌ„t the .lix. cha THere are two deuine iudgemeÌ„tes the one in this worlde the other iÌ„ the worlde y â— is to come Many are so iudged in this presente worlde by syckenes by pouertie and by other dyuers worldly tribulacyons that here after they shall not be iudged for such teÌ„porall paines to some are iÌ„ stede place of theyr purgacyon Other there be that begyn theyre daÌ„pnacyoÌ„ in this present world of whose saluacyon there is often tymes nother trust nor hope because they contynew in synne vngracyous lyuynge Some there be that are iudged in this worlde by tribulacyon Some other are iudged iÌ„ tyme to come by fyre after the examinatioÌ„ of the streyte iudge nor the iustice of the iust man shal not then be sure and therfore Iob saith He consumeth the Innocente and the wycked for the innoceÌ„t shal be consumed and as nothynge regarded yf his innocence becoÌ„ pared with goddes innocence GOD shal consume the wretched wicked synner through y â— subtilyte of his deuyne examination his naughtynesse shalbe shewed him and he hym selfe ryghtfully condempned Chryst after as the life of good meÌ„ shal requyre so in his iudgement he wyl be fauorable and good vnto theÌ„ but to those that be wycked synners he shal appere very terryble and fereful and at the day of iudgement Chryst shal shewe hym selfe to euery man as euery mans coÌ„science was beynge vpon earth remaynynge styll in his pece traÌ„quilite he shall appeare terrible to them onely whose proper coÌ„science shall accuse them My good syster harken vnto s Isodore wordê Ther is no man clene w tout syn And therfore theyr can no maÌ„ be sure of goddes Iudgement for then we shalbe contable of euery idle worde that is spokeÌ„ Alas what shall we wretches say at the day of iudgement the whiche do not onely amys vsynge of ydle and fylthy wordes but that commyt dayly so manye abhomynable and enorme crymes neuer leauynge oure noughtynesse with other vnryghtfull operacyons and workes And yf to be that the ryght delyng maÌ„ be not theÌ„ sure of goddes iudgemeÌ„t what shall be come of vs moost wretched synners and yf the Iustice of the vpright and iuste man be in no surance at the examynacy on of this streyte Iudge what shall we catyues do then that dayly do augment and increace our noutynesse and syn And yf at the daye of dome the iust man shal scacely be saued where shal we that haue synned without measure and without ende appere vpoÌ„ that daye Who shall not be in drede and feare when heuen and earth shal shake and quake all the elementes be resolued by heate Of this daye it is writteÌ„ This is the day of yre of trybulacyoÌ„ of mysery vengeauÌ„ce the daye of dym darkenes of the trumpet and of al or ryble sounde vpon this day the strongeste man that euer was shall be troubled ¶ The systers demauÌ„de ALas good brother what shall we saye wheÌ„ y â— strayte iudge shall come vnto vs For wheÌ„ ye put me in remembraunce of his coÌ„miÌ„g ye cause me to wepe and by the rehersynge of that terryble and fearefull day ye haue prouoked me to heuynes ¶ The brothers aÌ„swere MY good syster it is well done yf ye for feare of this eracte strayte Iudge do wepe For or euer this day doth aproch and come we muste appere in confessyon and great waylyng before him The acceptable and helthsome day is whilst we be iÌ„ this world of the whiche it is wrytteÌ„ Seke god whylste he may be founde call vpon hym whylste he is at hande The iudge caÌ„ not be sene in this presente lyfe and yet he is euen by vs he shal be sene in another worlde and shalbe far frome vs. Therfore good syster we muste nedes seke god withe all oure hart and mynde in this presente lyfe yf we intende here after to fynde him for yf we dylygentlye seke hym nowe abstanynge frome all euyll workes at the daye of iudgemeÌ„t he shall be fauorable and mercyfull vnto vs for he is maruaylous geÌ„tyll and full of all mercye For it is wrytten that he is swete and gentyll to euerye man and that is mercye is aboue all his workes Therfore good syster lette vs pray vnto this terrible moste iuste iudge with teares and greate lamentacyon with all deuocyon that at the day of his iudgemente he rewarde vs not after our merytes and iniquites but after his greate and abundaunt mercye and that we withe other mysdoers here not this terryble sentence Gette ye hence ye dampnable synners in to perpetuall fyre But that it wyll please hym we may w t his elected chosen out seruauÌ„tes here these most ioyfull wordes Come hyther ye moste blessed receyue the kyngdome of heuen the which hath bene prepayred for you sence the begynnyng of the worlde The brothers exhortacioÌ„ GOod syster nowe I truste I haue broughte my shyppe into the haueÌ„ made an ende of my exhortacyons and good monytyons yet that notwithstandyng I retourne once agayne intendyng to speake a fewe mo wordes w t you Ye desyred me to wrytte you a fewe good monycyoÌ„s the which thynge I haue accoÌ„plyshed done not parauenture so well as I shuld haue done but yet by goddes grace as well as I coulde I haue chosen out of holy fathers saynges for youre instructyon the beste sentences I coulde fynde y â— which I haue preseÌ„ted vnto you in this boke Take heed therfore my goo syster for ye haue nowe the good admonycyons and instructions of perpetuall lyfe ye haue now good counsell and as it were a rule to lyue well Nowe there caÌ„ no ignorauÌ„ce of syn excuse you ye know now how ye shall lyue well and vertuously ye can not saye nowe that ye dyd a mysse fell
of his head and delyuered hym to his enemes the whiche by by put out both his eyes And so the poore wretched man for asmoche as he behelde that he shulde not haue loked vpon he lost his syght and was in daunger of his lyfe Nowe good syster ye se that many a one by the syght of the eye haue bene bothe in daunger of body and soule Wherfore I exhorte you to make a bargayne w t your eyes that ye neuer loke wantonly vpon suche thynges as ye shuld not loke vpon beware that death enter and descende not by youre eyes into your soule but if your flesh as I haue sayde before do assale you if lechery do tempt you yf misorderd appetite do prouoke you yf the remembraunce of fornication do yet torment you set death in the presence of all these thynges cast before your eyes the ende of your lyfe call also to your remembraunce the paynes of hell that be ordeyned for synÌ„ers Let the horryble day of Iudgement be before youre eyes in your mynde and Imagyn with your self how streyght it shall be for yf it were not the great mercy of God there were no man able to abyde it The remeÌ„brauÌ„ce of y â— horryble paynes and vehement fyer of hell shall quynche the heate of fornicacyoÌ„ the memorye of the perpetuall flame fyre of hel shal cause you to forget all maner of fornicacy on For the greater heate quinched alwayes the lesser ouercommeth it And the ofte thynkynge vpon the horryble fyre of hell quinchet the vehement and burnynge fyre of fornicacy on Good syster I beseche GOd to gyue you trew chastite bothe of body and soule ¶ Of abstinence the .xxiiij. chapiter THat is called a perfyte faste when we fast outwardely and pray inwardly By fastynge mans prayer is soone harde By fastynge prayenge mans soule is ioyned to the angels and coupeled to God Fastynge is as stronge armoure to feyght agaynst the deuyll as may be by fastynge and prayenge the wycked spirytes are ouercommed My welbeloued syster in GOd wyll ye knowe howe fornycacion maye be best restrayned and kepte vnder Ye good brother yf it please you I pray you shew me harken then vnto me By fastynge and by abstynence fornicacyon is soone layde a syde By fastynge voluptuous pleasure lechery is quicly restrayned Neuer fyll your self luxuriousnes shall neuer ruell you Abstynence ouercoÌ„meth y â— flesh abstinence doth brydell bodely pleasure abstyneÌ„ce doth break diminyshe all fleshly lust mo cyon Abstynence dothe vtterlyè destrowe the power of fornicacion hunger and thryst doth ouer come all carnall concupyscence and lust That soule that is gyuen to diuersyte of meates and drynkes leseth the vigure and effecte of good prayer That soule that of longe seasoÌ„ hathe not ben repasted nor fed w t the word of god is lyke the bodye y t hathe ben long without meat Saynt hierome sayeth that a maÌ„ muste fast meanely w t moderacyon least that to moch fasting shuld febly she the stomacke For meat moderately takeÌ„ is both ê“fytable for y â— soule the bodye A fat bellye and moch aboundauÌ„ce of meat causeth dull wyttê dull vnderstaÌ„dyng Also it is moche better dayly to eate lytle then to eate but seldome and moche he fasteth well that exchuyt syn Better it is to abstayne froÌ„ vice then from meat but to abstayne that ye may afterwardê fyl your selfe is not laudable nor suche abstinence is nothyng coÌ„mendable A voyde bely prouoketh a man to prayer and deuocioÌ„ and a ful belly to slepe and slouthfulnesse kepe the bodye drye by the desyre of the kyngdome of heueÌ„ to thentent ye may fulfyll that is wrytten My soule my flesh doth greatly desyre god y â— flessh doth then desyre God when by moch fastyng it abstayneth and wareth drye Good syster yf ye ê‘fytly desyre god in this mortal lyfe he shal satisfye coÌ„teÌ„t your mind iÌ„ y â— glorious kiÌ„dome of heueÌ„ abstineÌ„ce doth both kil giue lyfe for it quyckeneth y â— soule mortifyeth the bodye AbstyneÌ„ce doth edifye ingeÌ„der vertue in mans soule destroyeth the vicyousnes of y â— body We shuld w t all diligeÌ„ce despyse glotony the coÌ„cupyscens desyre of dilicate viandes meates shulde be left and litle regarded A man shuld not care for his belye when the belye is to moche replenyshed then the bodye is inflamed with wantoÌ„nesse lechery We shuld not eare to fyll the bellye but to sustayne the bodye For when the belye is full then is the fyer of fornycacyon kyndeled that body that is chasted and kepte lowe by abstynence is neuer inflamed nor hurt with the fyre of voluptuous pleasure The ryche man clothed in purpure the which to euery maÌ„nes iudgment syght lyued in great abundauÌ„ce bycause he wold not abstayne in this world from immoderate meates and drynkes was caste into the fyre of hell desyred but one droppe of water to refreshe cole his tunge withall yet he could not haue it nor neuer shal And as be abstinence all vertue is roted and edyfyed in the soule of manne so be the abundauÌ„ce of meate and drynke vice is noryshed in maÌ„s bodye nor man shall neuer obtayne the perfytenes of vertue yf he do not fyrste tame and refrayne the glotony of the belye The thre childreÌ„ were not burnt nor coÌ„sumed because they were abstinent and sober And Danyell was delyuered frome the lyon because he was abstinent No man of hym selfe can repell temptacyon yf he refrayne not froÌ„ iÌ„moderate eatiÌ„g driÌ„kyng The systers demauÌ„de DEare brother I praye you to tel me how I shuld chasten my body w t abstineÌ„ce The brothers answere GOod syster ye muste nourishe your body vnder suche a fassioÌ„ y â— it waxe not prowd and rebellyous ye muste so kepe it vnder and so represse it that it fall not ye must so refreshe your flesshe that it maye do you seruyce so chasteÌ„ your body with abstinence that it peryshe not if ye punish your body more then nedethe ye kyll your freÌ„de yf ye kepe it to waÌ„toÌ„ly ye nourish your enmy Good syster in all abstynence beware ye hurt not your bodye but the vycyousnes therof absteyne froÌ„ meates loke youre face be pale and not ruddy loke youre body be leane and not fatte eate so that ye maye be alwaies a hungerde neuer iÌ„ferce nor fyll your bellye with moche meate Be euermore a hungerde a thryste in abstynence and leanenes ye can not ouercome temptacyon yf ye chasteÌ„ not your body For by moch eatyng drinkyng lechery dothe encrece y â— abuÌ„dauÌ„ce of wine daiÌ„ty metes doth styr y â— fleshe to bodyly pleasure luxuriusnes is euermore ioyned to saturite y â— cold of moch watchiÌ„g doth quench the heate of carnal lust euyl spirytes are very moche there where is suê‘fluytye of meate drynke Therfore good syster in Chryst Iesu yf ye inteÌ„d as I haue
vnto god Therfore my webeloued syster rede this boke willyngly and rede it ouer agayne and agayne for by it ye shall knowe howe ye shall loue bothe god and your neyghbour howe ye shal regard and dispyse these wordly and traÌ„sytory thynges how ye shall desyre couet that is eternall and celestyall howe ye shulde suffer paciently for goddes sake all worldly aduersytes and lytle or nothynge regarde flattery and wordly prosperyte howe that in your infirmytes and sycknes ye shal thaÌ„k god not to be proude of youre health and howe that in prosperyte ye shall not eleuate or exale your selfe nor in aduersyte vnderpresse your self Therfore my welbeloued syster in Chryst it shall pertayne to your wysdome dilygently to study and to rede this boke to ensue and folowe the same Thus god aimyghtye saue you and kepe you from all euyll Of Fayth j. cha THe lorde sayeth that all thing is possyble to hym that be leueth No man can come to etnal blysse without fayth he is ryght fortunate and happye that beleueth well beleuing well liueth wel and lyuing well kepeth well his fayth For. s Paule sayeth that it is impossyble to please GOd without fayth and. S. Isodore sayeth that no man can please God without fayth Men are not constrayned to byleue but they are drawen vnto it by goodly examples and resonable persuasyons for yf man shulde be constrayned to byleue the constraynt and fere onse gone he wolde returne and wax worse then euer he was before Fayth without good and charytable workes is but deade of none effect for he that is not ornared w t good workes let hym truste nothynge to fayth for it is but dead He that beareth the crosse ought to be as ded in this world for why to beare the crosse is nothyng elles but to mortifye himselfe And he that sayeth he beareth the crosse and doth not mortifye hym selfe in this worlde is a very hypocrite and a false dyssembler But he that doutythe not at all but fermly and stedfastly byleueth all y â— is heueÌ„ly and good loke what he demauÌ„deth he shal optayne it He y â— bileueth in Iesus y â— son of God shall optayne etnal euerlasting lyfe who so byleueth not in hym shal neuer come thyther S. Iames sayth y â— as the bodye w tout the soule is but dead so in likewyse fayth is but dead of none effecte w tout good workê My wel beloued syster fayth is an excelleÌ„t a great thing but of no substaÌ„ce w tout charite Therfore loke ye haue good fayth kepe it as pure as net as ye may take hede y â— ye be vncorrupted y t it coÌ„tinue in you And y â— ye coÌ„fesse the selfe fayth w tout any corruptioÌ„ or folish coÌ„municacioÌ„ of christe Iesu suspecte no cruelnes or euyl in hym lest y e so thiÌ„king by him ye offeÌ„de and diminish the loue ye haue or shuld haue vnto hym be iuste in your fayth and loke ye haue Ioyned to ryght fay the holy conuersacyon and that in dedes ye do not denye hym that ye do praye vnto with mouth for an euyll thynge myngled with that that good is doth infecte and mar all as through a lytle pryde all other goodnes and vertues are stayned loke therfore y â— ye the which through grace are perfaith in Fayth do not amis iÌ„ dede nor y t ye besmutter not your faith nor polute not the integrite therof by naughtie lyuynge nor that ye myngle not vyce with vertue nor ioyne yll to good Thus my good syster God preserue you in health Of esperance hope ij c. THe lord sayeth despere not but loke that ye haue the fayth of God in you hope that may be sene is no hope for what Hope is in that thynge a man seyth but yf we Hope that thynge we se not we do patienly tary for it wherupon Salomon sayeth that the abode and expectacion of iust men is ioyfulnes but the hope of euyll men shall peryshe Therfore my ryght wel beloued syster tary for the lorde and kepe his waies that is kepe his coÌ„mauÌ„dementes and he shal so exalte you that ye shall haue heuen for your herytage Dere syster I saye tarry for the lorde and declyne from al euyl and at the day of dome and iudgement he shal exalte you for they y e wyl not leue to doyl do lese but there labour to tary for his mercy of the which they might be sure of yf they wolde leue there mysse liuing WherupoÌ„ s Isidore saieth that we shuld fere lest y â— through the great hope y e god doth ê“mis vs we contynue in syn And agayne y â— we fall not in dyspere bicause of his iust punishmeÌ„t correctioÌ„ the which are to great fautes y â— is to coÌ„tynew in syn to despere of Goddê mercy And therfore it shalbe best to exchew theÌ„ both y â— is to auoyde to renounce y â— is yll to haue good hope in the great mercy of god for euery good man doth enforse hym selfe through hope fere to come to euerlastiÌ„g life hope eleuathe a man to ioye anone aft the remeÌ„brauÌ„ce of euerlastynge payne bryngeth a maÌ„ to feare truly who so desperith to optain remission ê‘don of his synnes doth coÌ„demne him selfe more by desperatioÌ„ then by sin Therfore good syster let your hope be sted fast in chryst Iesu for mercy shal coÌ„pas them y â— trust in god trust stedfastly in hym therfore and do wel inhabite the earth that is y â— holy church ye shalbe nouryshed w t his goodes y â— whiche the church possesseth for y e thing y â— is done w tout y â— auctorite of y â— church is of no valure nor yet of no merite Good syst leue of all varyghtfulnesse y â— is all workes which are coÌ„trary vnto god or your neyghboure and trust in goddê mercy leue of al iniquite and specyally all pryde the whiche is called iniquite and truste in thy sauour chryst Iesu ameÌ„d your selfe and hope in the great mercye of god put away all prauite and all noughtynesse and hope to haue pardon correcte your lyfe and trust to haue lyfe eternall to the whiche I desyre hym to bryng you that hath chosen you before all worldes Of grace iij. chap SAynt Paule say the where hath ben moch sin there hath ben moche grace so that where syn hath reygned vnto death grace may also reygne through pardon to come to eternall lyfe for the salare and rewarde of syn is no nother thynge but deathâ— but the grace of god is eternall beatitude god hath distributed giuen grace to euery man accordynge to the measure of y e gyft of christ Welbeloued syster the profyte of a spirituall man as sayeth s Isidore is a gift of god then yf whe profyte throughe the grace of god
it must nedes folow necessary it is that we laude god of our good dedes and not ourselues Nor no man can be corrected but it must come of God for man hath nothynge that is good of hym selfe nor the occasion or wayes to do well coÌ„meth not of man as sayeth the Prophete Hierime good lorde sayth he I knowe wel that the wayes of man is not sufficyent to ordre his affares that is to saye it is not in mannes power to wauke in the wayes of Iustice yf God lede hym not the which fayleth nomaÌ„ y â— wylduly are hym y e way But there are many y â— deserue to be depryued of y t way And wheÌ„ man hath receyued any gifte of god he shulde requyre nothyng elles but well to vse the same lest be the vsurpyng of another mans offyce he lese the gift that was gyueÌ„ hi before For why he troubleth all y â— hole ordre of y â— body y â— is not content w t his owne office but vsurpeth another maÌ„nes In y â— diuisioÌ„ of goddes gyftes y â— one taketh one y â— other another for they are neuer gyueÌ„ all to one maÌ„ but to dyuers so that by humilite some one may haue that another may maruel at For when it is wryten in Ezechiel that the beastes wynges smyte one vpoÌ„ another be that is sygnified that the holy saites throughe there manifold diuers vertues prouoke and moue eche others affectioÌ„s and that the one through good examples techeth the other O honest virgyn I wolde ye shuld know that with out the grace of god preuenting accompanynge and helpyng of vs we can do nothiÌ„g that good is the grace of god dothe preueÌ„t vs to thentente we shulde wyll that is good and verteous it accompaneth vs bicause we shuld begyn to do that good is it helpeth and worketh with vs to thentent we maye make perfyte and brynge to passe that that is good and verteous Then it is gyuen vnto vs by GOD to wyll well to begynne well and to do well it foâ—t foloweth then that vertue is gyuen vs by god and that vyce and syn coÌ„meth of our selues of god coÌ„meth charite purite and honestye but as for pryde couetusnesse and cupidite is of oure selues for whe can do nothyng y e good is without the ayde help of god and throughe the grace of god whe may do great good without Goddes grace whe be very tradius slouthfull colde to all goodnesse but his grace cadyng vs we be ryght dilygeÌ„t to al vertues operacioÌ„ without God that is without his helpe we be euer more redy to synne and to al noutynesse but by his grace whe be delyuered therof without the helpe of god whe be inclined to loue these wordely thynges more then it becoÌ„meth vs a great dele but by his grace and gracious assistauÌ„ce we despyce these vayne transitoryous and worldly thynges and delyre celestiall we war eâ—ected out of the celestiall paradyse for Adams mistaute but throughe his grace we truste to come thyther agayne throughe Adams wretchednes and syn we descended to hel But by goddes grace we trust to assende to euerlastiÌ„g ioye And not withstandynge we be ryche wyse and stronge yet it is all of his grace And I wolde ye shuld knowe my dere syster that all the good that we haue in this worlde we haue it of hym and that all our aduersytes and sorowfulnesse do come of our mislyuyng god through his great mercye deuydeth his gyftes amonge vs but all euyl coÌ„meth for oure synnes Of the grace of god coÌ„meth all prosperyte and of our syn and wyckednesse all aduersite by GOddes grace we optaine that is necessarye and through vyce the contrary Therfore it is very expedyâ—t and necessary euermore w t thankes accordynge to remember the great benefites of God of the whiche oure holy mother the church speakyng to Chryste Iesu her spouse saythe They that remember thy grace thy mercy and thy benefytes loue the y e is to say they loue y â— y â— are well mynded they are well mynnyd and of good harte y â— ascriue no ryghtfulnesse nor no holynesse to there ê“pre merites but al to the grace of GOD. And they loue y e which are saued and remeÌ„bre thy grace O honest virgyn loke ye remeÌ„ber euermore y e grace of god for al the goodnes that ye haue is by his grace Heare what Paule sayth by the grace of god sayth paule I am that I am Also by the grace of GOd ye are that ye are for that ye haue dispised the worlde and vtterly left your fathers house and are apoynted to serue god and to lyue with the handmaydens of god al these vertues goodnes do onely procede of the grace of GOD and that ye are a pure and a clene virgin and so dothe intende to contynewe it is not of your selfe but of the great grace of god The sisters demaunde GOod brother Irequyre you to tell me what this text of scrypture meaneth There is no man that is good holy or iuste but onely god The brothers answere GOod syster it is euyn so as it is wryteÌ„ For god is alonly good holy iust for he is good onely of hym selfe and by him selfe But men are not good of them selfe but by God and holy and iuste throughe his grace the whiche thynge is well declared in the caÌ„ticles I am the floures of y e feld and the lilies of the valleeâ— for I spred y â— swete sauer of my vertue throughout al the worlde I am the holynesse the goodnes the Iustice of them that humly do truste in me for there is noman that can be holly or good without me as I haue sayde in the holy Gospell without me ye can do nothynge I am the floures of the fleldes and the lillees of the vallees For as the feldes are ornated and goodly beset w t floures so all the worlde shyneth and is ornated with y â— faith and knowledge of Chryst Iesu I am the floures of the feldes lilees of the valles for I gyue abundantly of my grace to such as trust more in me then in there owne goodnesse Therfore I exhorte you that ye attribute nor ascriue nothyn ge to your owne merites nor that ye presume no thyng of youre selfe nor that ye put nor trust nothynge to youre owne vertue nor yet to your audacite or boldnesse but I wyll ye ascriue all to the gyft of god and to his diuine grace And in all your workes thanke god in all your dedes thanke god and in all your conuersacyon thank god let youre hope be euermore in GOD that made you of â—ought Of feare iiij cha MY we beloued siter harken what I saye harken vnto my admonition and to my wordes feare God aboue all thynges and kepe alwayes his commaundementes for the eyes of GOD are alwayes vpoÌ„ those that fere hym and vpon those that fere hym and
vpon those that truste to his mercy And Salomon sayeth feare GOD and leue al wickednesse he that feareth god forgetteth nothynge and a certayne wyse man sayeth that the feare of god is glorye and that gloriation is the myrth crowne of all exultacyon the feare of god shall delyte the harte and with long lyfe gyue ioye myrthe for he that is without y â— fere of GOD can not be iustifyed the feare of god is wisdome and discipline doute not in the feare of god nor approche not towardes hym with a double harte You that feare God sustayne kepe wel his mercy depart not from hym least ye fal ye y t feare god byleue in hi your reward shall not be diminysshed You y e feare god loue hym and youre hartes shalbe illuminated and inflamed they that feare god beleue his wordes and they that feare him wyll kepe and folowe his waves they y â— feare god wyl enquere for such thyngê as shall plese him are replenished with his lawes They that fere God wyll proue there hartes and in his presence sanctifye there soules they that feare god kepe his coÌ„maundementes and haue patience vntyl he loke vpon them that is vntyll they departe the worlde Goddes eyes are alwayes vpon them that feare hym he knoeth all there workes wysdome is the ende of the feare of god he that feareth god is very fortunate and god in tyme of teÌ„ptation shall delyuer hym from all euyll The spiryte of those y â— feare god shalbe requyred and sought for and be blessed in his syght The feare of god is lykened to paradyse and shalbe couerde with all benediction and glorye Happe is he vnto whom god hath gyueÌ„ his feare for the feare of god is the begynnynge of the loue of god O my welbeloued syster there is nothynge that kepeth or defendeth vs better froÌ„ syn then the feare of hell the loue of god to feare god is to do no euyl to leue no goodnesse vndone the which are moche necessary to cause and to ingender in man the feare of god that is the fouÌ„tayn of wisdome blyssed shall he be at the houre of his death that feryth GOd Good syster it is a very good thynge to feare God for the fere of god doth exile and banysshe syn and represse vyce the feare of god causyth a man to be wyse and diligeÌ„t where is no fere of god there y e soule is in greate parell and daunger Where is no feare of God there is mys dissolute liuynge where there is no feare of God there is abundance of syn Therfore honest virgyn loke that fere and hope be in your harte and that they contynewe in you And trust so vnto the mercy of GOd that ye alwayes feare his iustice But yet ye shall vnderstande y e there are foure maner of feares feare humane feare seruile Iniciall and chaste feare feare humayne as sayeth Cassiodore is when we feare to suffer any dauÌ„ger of the body or y e feare of losse of our worldly goodes and substauÌ„ce this worldly and noughtye feare is lefte in the worlde in his fyrst degre for the Lorde sayeth ye shall not feare them y t kyll the body can not touch the soule The seconde feare is called Seruile as saythe blissed S. Austen for he y t for the great fere of the paynes of hell leuyth to synne and dothe no good for GODdes sake but for feare of payne he fearythe after the maner of a seruaunt the which dothe suche good as he dothe not for feare of lesinge of that he loueth not but for feare of punyshment whiche he feareth to suffer such men feare not to lese the swete imbrasynges of there swete spowse Iesus But they feare to be condempned of this feare saynt Paule sayeth Uerely sayeth he ye haue not receyued the spyryte of seruytute in feare but ye haue receyued the spiryte of chyldly adoption This feare seruyle is good and profitable notwithstandyng it be not sufficyeÌ„t nor yet perfyte for therby groweth by a lytle a litle a custome of Iustice and of good workes For when man begynneth to byleue the daye of Iudgment he begynneth also to feare it But he that feareth it hath not perfyte trust therof nor there is no perfyte charyte in hym that fearyth for yf he had perfyte charite he wold not feare for perfyte charite shulde cause perfyte iustice in maÌ„ And so he shuld haue no cause to fere but rather a good cause to desyre that all iniquite war paste and gone and that the kyngdoÌ„e of heuen war come What other thynge is perfyte charite but perfyte holines he hath perfyte charyte that lyueth perfytely he that lyueth perfetly hathe no cause to be condempned but to be crouned in heueÌ„ he that hath in him selfe perfyte charite nedeth not tofeare to be daÌ„ued but to hope to be a glorious saynte in heuen And of this speaketh Dauid sayenge All they that loue thy name shalbe gloryfyed in the so it foloweth y e feare is not in charite but that perfyte charite chaseth all feare awaye To this kynde of fere succedeth the thyrde feare called Iniciall that is when a man begynneth to do that thynge for Chrystes sake the whiche at the begynnyng he dyd for feare of eternal dampnatioÌ„ of this fere speketh Dauid saieuge that the feare of god is the beginning of al wysdome for Inicial is when a maÌ„ beginneth to loue God whome he feared before And so the secoÌ„d kynde of feare is excluded from the harte of man Unto this Iniciall feare succedyth the fourthe kynde of feare called chast feare be the which we feare least that the lorde tarry to longe froÌ„ vs and that he wyll leue vs and that we shall offende hym and moue him by our synnes and finally lese hym This maner of feare doth descende and spryngeth of loue of the which we rede in y â— sauter The feare of god sayeth Dauid remayneth eternally for euermore fere coÌ„meth fyrst to mans harte why so To prepare a place for charite wheÌ„ charite shal begyn to be in y e hart of man then feare which had prepared a place for charite is reiected and sende from thense Lysten good syster vnto this example or similitude We se that by the bristell the threde is brawen throwe for the brystell enter the fyrst ledithe the threde throw the seme In lyke maner feare doth fyrst enter into mans soule and after it coÌ„meth charite but after that charite is onse enterde she chaseth feare away This chast feary is a very holy feare for it in genderth all goodnes in maÌ„s thought This is a holy feare y t bryngeth to maÌ„nes thought perfite charite for ê‘fet charite is perfite holynesse this is a feare that is very chaste for it falleth into no auoutery but loueth GOD aboue al thyng and preferthe nothyng aboue y e loue of
for so without any impediment or let ye shall flye and come to the celestyall kyngdome of heueÌ„ Of compassyon the xiiij Chapiter MY welbeloued syster lysten what the lorde Chryst Iesu sayeth All suche goodnesse as ye wold other meÌ„ shulde do to you loke ye do it vnto theÌ„ And s Paule sayeth be mery w t those that are mery wepe be sad with those that be sad And agayne receyue the poore man vnto you be patient with euery man And Salomon sayeth he that despiseth his neyghbour doth sin kepe your promis with your neyghbour in his pouerte and reioyce in his prosperyte be faythfull to your neyghbour in his tribulacyon he that maketh a hole to deceiue his neighbour shal fall in to it And he that prepareth a lake for his neighbour shall peryshe in it of the whiche thing speaketh the Prophet Dauyd sayenge He hath opened the lake and the dyche and is fallen into it he dothe not perfytly loue his neyghbour that dothe not suÌ„ccoure and helpe hym in his necessyte howe moch y â— more we succour helpe oure neyghbours in there necessite pouer te somoch the more we approch vnto god we shulde so care for our self that we forget not oure neyghbour Wherfore good syster loke what thynge ye wolde not that shulde chaunce to your selfe ye shall not delyre it maye chaunce and happen to youre neyghbour Be sory for poore straungers and inforce your self to be sory and to wepe for other mennes losses and damages Be heuy for other mens tribulation and be sicke with those that be sycke bewayle other mens paynes and heuynesse as youre owne Wepe w t those that wepe be to all other as ye wolde they shulde be to you do not y â— thyng to another that ye wolde not a nother shuld do to you forgyue other as ye wolde be for gyuen yf ye se youre enemye in misfortune reioyce not in his aduersite nor in your aduersires death least any such mischaunce shuld fortune vnto youre selfe be not glad of your enemyes fall least god turne his anger vpon you mysfortune shall soone fall vpoÌ„ hym that reioyseth in his enemys aduersite let vs therfore be louynge to the misfortunate let vs sorow take compassyon vpon the poore let vs haue mercy vpon the wretched yf your ennemye be a huÌ„gerd giue him meat yf he be a thrust giue him drynk despyse not the poore nor the pore orphalines be no occasyon of heuynesse to no man let no man depart from you in sorowfulnesse visyt the syckman and coÌ„fort so the weke that ye maye haue goddes ayde and coÌ„fort in the kyngdome of heuen ¶ Of mercy the .xv. cap. WElbeloued sister harken what GOd sayeth Blessyd be they that are mercifull for they shall haue and optayne mercy And agayne be ye mercyful for your father of heuen is mercyfull And Saynt Paule sayeth be ye good and mercyfull one to another clothe you with this vertue of mercy as y â— electe chyldreÌ„ of god SalomoÌ„ sayeth y â— pitie iustyce pleaseth god moch more then doth sacrifyce mercyfulnes prepareth a place for maÌ„ after his merytes and deseruynges the pite and mercy that man hathe is but onely for hym selfe his neyghboure but y â— mercy of god is vpon euery man to be mercy full is as it were a sacrifyce vnto god it is calde mercy bycause it shulde haue pite and compassyon vpon another mans misery and wretchednesse For he that wyll not be pitefull vnto other shall neuer fynde ne optayne the mercy of god Therfore good syster loke that Iustyce pite be euer more in your syght neuer leaue of to be mercyfull for yf ye be mercyfull to other ye shal do your selfe great good He that is pitifull vnto other shall fynde god mercifull vnto hymselfe Good syster bestowe such thinges as ye haue in workes of mercy and shewe mercyfulnesse without any grudge or murmuracyon for your workes shalbe estemed after your intention Where is no beneuolence there is no mercy and take hede ye do your good dedes mercyfully and not for vayne glorye do nothynge for wordly laude ne prayse but onely to optayne ioye and rewarde euerlastynge do nothynge for any temporall opinyon but for celestyall remuneracyon do nothyng for worldly name and fame but to conquere and get lyfe euerlastyng to the whiche almyghtye GOd bryng you my good syster AmeÌ„ Of the examples of sayntes the .xvj. Chap. THe good examples of sayntes are very necessary and profytable for the amendement of Chrysten people And therfore good sister there mysfautes and synÌ„es and lykewyse there good ameÌ„demeÌ„t are wrytteÌ„ that we mooste wretched synners shulde not fall in to desperacion but rather hope trust after oure fall to ameÌ„de our selfe by penauÌ„ce coÌ„sideryng through the great goodnesse of god to what ameÌ„dement ioye these blessed sayntes after there falle be coÌ„meÌ„ vnto And therfore god to our example hath opened there good vertues that folowynge of them and doynge as they haue done we maye optayne the celestiall kyngdome of heuen but if we folow not the steppes of there payne and penauÌ„ce in this worlde we can not be eccused from suche paynes as we haue meritoriously deserued The holy sayntes for the tyme they were in this worlde neuer seased to occupy theÌ„ self in good workes as in fastynge almis dede chastite continence long animite pacience prayer persecucyon beniuoleÌ„ce huÌ„get thrust cold goyng bare in manifold other good workê for goddê sake The blessyd sayntes despysed y â— worlde to coÌ„quer get the kingdome of heueÌ„ nor beyng in this worlde they haue not taken nor yet receyued y â— wretched ê“myses miserable ryches therof y â— whiche bryng theÌ„ to the tormeÌ„tes paynes of hell y â— mys vse them but with all theyr intention and wyll they haue forsaken this miserable worlde lyftyng vp theyr eyes to hierusalem that heuenly mansion These blyssed meÌ„ haue auoyded synne bothe in worde dede iÌ„ thought in sight in hearynge in mouynge there eyes and there handes in anger in goynge in skoldynge in furye in discention in vayne glorye in pryde in elation in couytousnesse in glotony in tomochslepe in fornication in violence And to saue bothe bodye and soule they haue fasted two maner of waies Two abstaine froÌ„ delicate meates is very good but yet to abstayne from vyce is moch better of the whiche to our mother the holy churche sayeth My handes haue distilled myr what signifye the handes but y e good workes of blessyd sayntes and what other thynge betokeneth the myr but the mortificacyoÌ„ of the flesh and the mortifycacion of vices the haÌ„des of the church are the holy and blessyd sayntes of heuen the whiche do haue done manye good dedes of the whiche saynt Paule sayeth they haue done good workes and the handes of the churche haue distylled the myr of good workê for they haue shewed examples
shal coÌ„fort y â— O miserable soule who shall bewayle the. Alaswhere is the keper of maÌ„ Where is y â— redemer of al soules O goodshepparde where are ye Alas why haue ye despysed me why turne ye your face froÌ„ me Good lorde forget me not at the last Leaue me not good lorde for euermore Leaue me not in the deuyls power I am a synner I am a wretched ê‘sone yet good Lorde I come to the for help ye are very kynde ye are swete mercyfull Ye refuse nor despyse no man nor put no man from your mercy Ah good lord shew thy great mercy vpoÌ„ me I hartely beseke the denye me not that thynge that ye mercyfully haue graunted to many other I do not defende my misdedes I hyde not my synnes I am ryght sory for them Alas wretche that I am I haue synde I confesse my errour I open my faute I knowledge mine iniquite Good lorde I haue done amys be mercyful vnto me wretched synÌ„er ê‘doÌ„ me my mysdedes For gyue me my synnes O good Lorde yf ye regard iniquite who shal sustaine it No man can then be sure at the daye of your examynacyon nor yet the iust man with al his iustyce for who is he be he neuer so iuste that dare saye he is without syn there is no man w t out syn There is no man cleare from syn in thy syght nor amoÌ„g all the holy saites there is none vnbespotted nor they that serued god were not stedfast and iniquite hath ben founde amonge the angels y â— starres be not cleare before the lorde and heuen in thy syght is not clere TheÌ„ good lorde yf no man be w tout spot in thy syght then can not I beyng a vyle synÌ„er a vile pece of earth a vile worme the chylde of man the which hathe dronke vp iniquite as water and multiplyed and increaced in synnes be cleare and without syn And yet I syt in duste and dwel in a house claye and my foundacyoÌ„ is but earth Good lorde gyue me wretched synner thy ryght hande I pray the good Lorde to remeÌ„bre of what substaunce and where of I am made Remembre good lorde that I am but earth but powdre asshes Gyue me some maner of medecyn where with I may be holpen where with I may be clensed and purifyed froÌ„ all syn For I am fallen into the dept of all my synÌ„es I am falleÌ„ into the depe pyt of hell delyuer my soule good lorde froÌ„ the captiuyte of hell that the deptnesse therof do not inclose me that hel do not swalowe me and that the depe pyt of hell opeÌ„ not his wyde throte vpon me and that the profoundnesse and deptnesse of hel let me not to depart froÌ„ theÌ„se Nowe the dredeful day of donie approchet nygh the laste day is come y â— tyme of death is at haÌ„de I haue nowe nothynge left me but my graue good Lorde forgiue me or euer I go to y e place of darknes Helpe me good lord or euer I go to the land of wretchednesse O redemer of mans soule succoure me or euer I departe Unbynde and lose me froÌ„ all my synnes or euer I come vnto death The brothers answere WElbeloued sister in Chryst Iesu I be seche God almyghtye to haue mercy vpon you and to forgiue you al your sinnes al your nâ—sdedes and to pardon you of your synnes all your misdedes to pardon you of all that euer ye haue done and froÌ„ hense forwarde do as ye shulde do Purpose stedfastly in your harte neuer to sinne more stablysh your mynde neuer to misdo neuer to returne vnto syn neuer to defile your selfe with synne agayne after penaunce retourne not agayne to vnthryftye liuyng He is not reputed nor taken as penitent but as a gester a discem let that renueth y t he hath done penauÌ„ce for nor he is not estemed to pray huÌ„bly but rather to mocke w t god y â— renueth y â— thiÌ„ge for the whiche he hath done penauÌ„ce for s I sodore sayeth that penauÌ„ce to be but as vayne the which afterwardes is defyled arayde w t syn for a renued wouÌ„d or sore can hardely be curyd agayne and he that synneth ofte and repent hym ofte shall scacely besaued Therfore be sted fast in doyng of penauÌ„ce and leaue not of the good lyfe ye haue begon for euerlastyng lyfe is promised to those that contynew in goodnesse and Dauyd sayeth Blessed be they that euermore kepe iugement and do iustyce it is wrytten That he that contynueth vntyll the ende shall be laued Honest virgyn I exhorte you to haue alwaies a shamfast couÌ„tenaunce to be ashamed of your synnes wheÌ„ ye remeÌ„bre theÌ„ Be a shamed to lift vp your eyes wheÌ„ ye thynke vpoÌ„ theÌ„ when ye walk hold downe your heed let your couÌ„tenauÌ„ce be sorowfull Let your smock be made of here let the earth be your bed ye are but dust syt therfore in duste ye are but asshes therfore syt in asshes be euermore in heuines euermore sobbiÌ„g sythyng and hauyng remorse of coÌ„scyence in hart coÌ„punctyon be alwayes wepyng mornyng be always redy to wepe The seruauÌ„tes of god good syster in this worlde be they neuer so good shuld neuer be in suerte goddes seruauÌ„tes shuld alwayes be watching and w t great lameÌ„tacyoÌ„ many folde teares reduce theyr mysdedes to memory To y â— laud of Chryst it is wrytten in the Can tycles that his heyre is as hygh as is y â— palme trye as blacke as the crow By Chrystes heare is vnderstanded good faythful people y â— which kepyng in hart the holy fayth of y e trinite cleuige vnto god do y t they beleue as haÌ„ging vpoÌ„ his hed do honour hiÌ„ The palme tre growiÌ„ge vpwardes of heyght doth betokeÌ„ vyctory Christes heyre is lykened vnto apalme tre for good people mouÌ„tyng euermore asceÌ„dyng to the height of vertue ar brought through goddê grace to victory but yet they ar blacke as y e crow For not w tstaÌ„dynge y t by vertu they do euermore asceÌ„d towardes heueÌ„ yet they knowledge theÌ„ selfe to be siners So good syster notwithstaÌ„dyng ye lyue well and serue god iustlye deuoutly yet I wold ye shuld neuer leaue wepyng Therfore yf ye wyll wasshe cleane awaye youre blacke spotted sinnes loue to be euer more mournyng wepyng let your teres be swete vnto you let wayling weping delyte you be as inclining and redy to wepe as ye were to do yll and as redy to do penaunce as ye were to faule A mans me dicyne must be minystred vnto hym after as his infirmite is Greate synne requireth moche waylyng great repentaunce Good syster I pray hym to comforte you and helpe you in this worlde the whiche the aungels do worshyp in heuen Of coÌ„munyon that is of the receyuing of the very body and blode of Christ the .xxviii. Chapiter WHo soeuer shall eate the breade
y â— hart is maÌ„s thought in his armes his labour So y â— welbeloued bryde grome is layde vpon your hart harmes as a sygne For by the good wyll operacyoÌ„ of man it is soone knowen what loue the soule bereth to her bryde grome Chryst Iesus for the loue of god is neuer Idle yf it be true loue it doth many great workes Therfore good syster I pray you to loue god ê‘fytely that for his sake ye be neuer ydle yf ye loue god perfytely ye shal neuer be ydle yf ye loue god truely ye shall auoyde al ydlenes if ye loue god w t all your hart with all your mynde then for his sake ye shal laye asyde dyspyse al ydlenes the kingdome of heuen shal not be gyuen to those that are ydle but to those y â— be studius dyligeÌ„t iÌ„ goddê seruice nor to no vacabuÌ„des or erroniê° ê‘soÌ„s but to those y â— for goddes sake do truli labour iÌ„ his seruyce They y â— are slouthful to do good workê shal not be ê‘takers of y â— kiÌ„gdome of heuen Lururiousnes bodely lust doth sone deceyue those y â— aâ— ydle great waÌ„derers Luxuryousnes doth trouble hiÌ„ very sore whoÌ„ she fiÌ„deth ydle carnal appetyte lust giueth place to worke to diligeÌ„ce to labur occupatioÌ„ AmaÌ„ may be diligeÌ„t labourouertred such waÌ„toÌ„ lustê desyrê for wheÌ„ y â— body is wel traueled we â—yd with laboure it settethe not greatelye by suche tryfelynge matters Wherfore good syster beware and preueÌ„t idlenes loue no idlenes werye youre bodye w t labour excercyse your bodye w t good workes inquyre euermore for some ê“fytable worke y â— your intentyoÌ„ mynde maye be occupied Let your good workes and your good intentyoÌ„ be euermore in god ¶ Of lyfe actyue and coÌ„templatyue the 〈◊〉 Chapiter I Acob sawe a lather standiÌ„ge vpoÌ„ the grouÌ„de angels asceÌ„dyng desceÌ„ding and the top of this lather touched heueÌ„ All those y â— are pÌ„destynate to be saued those that are in y â— way of saluacyon are set vpoÌ„ this lather This lather doth sygnyfy y â— church aswel militaÌ„t as tryuÌ„phaÌ„t The milytant is y â— church of this worlde the tryuÌ„phant y â— celestiall church of heueÌ„ There is vpoÌ„ this lather thre orders of men seculers actyues conteÌ„platyues The seculers are in y e lowest degre the actyues in the hygher the conteÌ„platiues in y â— highest of these thre orders sumare in y â— myll some in the felde some in theyr beddê The myll is the seculer lyfe the felde is y â— wyll of y â— seculer maÌ„ In y â— felde are the preachers of y â— worde of of god In thebed is the loue of god they y â— are in y â— myll be they that coÌ„passe the world and that leke loue these worldly thingê they y â— are in the felde are they y â— eare the laÌ„de sow the worde of god amoÌ„ge the people they are in theyr beddê y â— vtterly dyspyse all worldly substauÌ„ce ryches at the fote of this lather stande they that are worldly In y â— middle part therof at they that are called acryues in the hygheste part therof are y e conteÌ„platyues the which are very nye vnto heuen For they thiÌ„ke vpoÌ„ nothiÌ„g but y â— that is heuenly they that go vp downe this lather are the angels y e which asceÌ„de vp to god by coÌ„teÌ„placyoÌ„ desceÌ„de to theyr neyghbour by coÌ„passyon lyfe actyue is y e inoceÌ„cy of good workes the coÌ„teÌ„platyue lyfe is the imaginacyoÌ„ speculacyoÌ„ of celesty all thiÌ„ges the actyue life is comon to many the conteÌ„platyue to very fewe y e actyue lyfe vseth well all worldly thynges but the conteÌ„platyue gyuen all to goddes seruyce doth lytle or nothyng regarde the worlde ¶ The sisters demauÌ„de WElbeloued brother I praye you to open vnto me the differeÌ„ces betwene the lyfe actyue and the contemplatyue The brothers answere DEre syster there is a greate dyffereÌ„ce betwene theÌ„ for the actiue is to giue hiÌ„ brede y t is a hungerde to gyue wyse couÌ„sayle to teache his neyghbours to reduce correct those that are in erroure to brige the proude to humylytye to accorde those y t are at debate to vysyte y â— sicke to very y â— dede to redeme poore prisoners to dispeÌ„ce prouyde for euery maÌ„ as nede shal requyre ye haue hard y â— workes of lyfe actyue Nowe I pray you harkeÌ„ to y â— workê of lyfe coÌ„teÌ„platyue This coÌ„teÌ„platyue lyfe kepeth togither y â— chatyte of god maÌ„ is quyet froÌ„ all exteryor actyoÌ„ haÌ„gyng cleniÌ„g onely to goddê desyre takiÌ„g no maner of plesure iÌ„ these worâ—ly thynges but dispysyng them to come to the very syght fruy cyon of god and beyng very sory to remayne longe in this my serable worlde and ponderous bodye desyreth effectuouslye to come to the coÌ„panye of angels there to laude god w t hympnes and other spirytuall songes desyrynge also to be among the celesty all cytyzens of heuen and there in the syght of almyghtye god to re oyce in the eternal incorruptyon Nowe good syster ye haue hard both of the actyue and the coÌ„templatyue lyfe and therfore I wolde that with Mary Magdalene ye chose the best parte that is the coÌ„templaty us life y â— lyfe actyue is right good but the conteÌ„platyue moch better he that can profyte iÌ„ the actyue shall the better come to the coÌ„teÌ„platiue of this ye may take an example by Iacob the which loued Rachel intearely Rachel doth sygnyfye the conteÌ„platyue lyfe Then they gaue him Lya the which doth sygnifye the actyue lyfe this actyue lyfe dothe serue god in great labour trauayle y â— is fedyng nourishyng receyuyng clothing vysytyng coÌ„fortyng beryenge of y e pore w t many such workes of mercy and yet Lya is the secoÌ„de chyld for there are manye mo actyue people then contemplatyue but Rachell is as moche to say as a shepe or syeynge the begiÌ„nyng for conteÌ„platyue persons are siÌ„ple as Innocent as shepe far froÌ„ all worldly tumult stryfe cleuyng onely to deuyne conteÌ„platyoÌ„ and that to come to his syght y â— sayth I that speake vnto you am the begiÌ„nyng This Rachel had two doughters for there are two maner of coÌ„teÌ„platyues some there are y â— lyue iÌ„ comeÌ„ other there are y â— are solytary seperated froÌ„ al other but lyfe conteÌ„platyue is moch more perfyte then is the actyue lyfe And as y â— egle doth fycher eyes iÌ„ the son beames nor remoueth theÌ„ not but wheÌ„ he taketh some sustenauÌ„ce so deuoute ê‘sons gyueÌ„ to coÌ„teÌ„placyoÌ„ at some times retourne froÌ„ coÌ„teÌ„placyon to the actyue lyfe For not w tstaÌ„dynge heueÌ„ly thiÌ„ges are moch ê“fytable yet these inferyor worldly thiÌ„ges are so necessary y e we can not well be w tout theÌ„ In so moche y â— Christ speakiÌ„g vnto the