come to euerlastynge ioye to the whiche I desyre that he do brynge you to whose seruyce ye haue consecrated bothe bodye and soule Amen Of fornication the .xxiij. chap. DEare syster I exhorte you that with all deuocyon ye lysten vnto the wordê of our lorde Iesus Loke that your loynes be gyrded and that ye haue burnyng lampes in your haÌdes we gyrd our loynes when that by contynence we represse all fleshly and bodely lustes We holde burnyngelampes in oure handes wheÌ we shewe good example to our neyghbour bodely fornicacyon yf it be taken largely is as sayeth saynt Isodore adultery But fornicatioÌ of the soule is Idolatre The fyrst assautes of fornicacion are by y â eyes the seconde by wordes He that is not taken by the eyes maye soone resyst and withstande wordes Al fylthe pollucioÌ is called fornication notwithstandynge that all the kyndes therof bye dyuers voluptuous pleasures are coÌmen And of this vayne fornicacyon are in gendered dyuers greate synnes by the whiche the kyngdome of heuen is closed vp and man seperated put from god And amonge all other capitall and deadly synnes fornycatyon is the cheyffest by extencyon that is bycause it is more coÌmen then any other or els bycause it hathe mo braunches then any other By the vnclenlynesse of the flyshe the teÌple of god is defeyled by takyng away of chrystê meÌbers they make it the member of a struÌpet that is of that vyle woman the whiche out of wedlock doth make her selfe a coÌmen brodel Wherfore good virgyn yf this be trewe that god lyueth in you loke that all fornicacion be deade in you Lechery is Goddê enemye the perdicyon of eternall blysse and of all wordly substance FornicacyoÌ doth not onely bespot maÌs body but also his soule and conscyence and not w tstanding that he that coÌmitteth fornicacioÌ semeth to lyue yet for al that he is dead god shal iuge these aduouterers and fornicatours that is he shal coÌdempne them Harken good syster vnto Saynt Isodore wordes Yt is a great dele worsse to be defyled with fornycacyon then with any other syn For fornicacyon as I haue sayde before is greates of all syn FornicatioÌ is a very greuous syn Fornicacyon surmouÌteth and excedeth all other fautes Fornication is more greuous then death Yt were better to dye then to commyt fornycacyon or to be in any maner of wyse bespotted withal Yt were better to dye then a maÌ by fornycion shuld dampne his his owne soule Lechery bryngeth a man to the paynes of hel Lechery drowneth mans soule in hel Lechery seÌdeth a man to damnacyon The eyes are fornycacyons messengers The syght is the fyrste cause of fornication the soule is oftentymes taken by a mans eyes by y â eyes the darte of loue coÌmeth to the soule Wherfore my welbeloued syster in Chryste Iesu refrayne your eyes plucke backe youre syght Fasten not your syght vpoÌ the goodlynesse of the fleshe Loke ye cast your eyes apon no man to dysyre his coÌpany Beholde no mans face to loue hym in euyll turne awaye your eyes from al vanite loke ye neuer desyre the beutyfulnesse of man O my good syster tel me I pray you What vtilite is ther in the carnall bewtye of man Is not man as drye as hay And dothe not his goodly beutye vanyshe awaye as dothe the shadowe And when death coÌmeth I pray you tell me what goodlynesse shall remayne in the bodie wheÌ ye shall se his body swolleÌ and turned into all fylthy stynche and sauer shall ye not then stop your noose from such vnsauery sauer And from suche a stynkynge bodye Tell me I praye you where shall his goodly and his amable face be then Wher shall his swete wordes be with the which he was wont to melte theyre hartes he spake vnto Wher is then his swete and mery communication Tell me honest virgyn where y t his laughynge couÌtynance and his vnhonest sportes be then Where shal his vayne and his vnprofytable ioyfulnesse and myrthe become then Yt is gone consumed to nought and vanyshed awaye in lykenesse of smoke This is the ende and the consuÌmacyon of bodely beutye Therfore good syster lerne nowe that beutyfulnesse is but a vayne thynge Consyderyng theÌ good syster that bodely shape is but a vanite a corrupt matter nothynge but earth nothynge els but duste and asches loke ye behold no man to desyre hym Why so For the worlde and all his concupiscence and pleasure vanysshet away And all that is in the worlde is but the concupiscence of the fleshe or of the eyes Therfore this worlde shulde be despised for goddes sake with al that is in it And you that haue lefte it for the loue of God shulde neuer reioyce in the beutyfulnesse of man Therfore I exhorte you to loue chryst Iesus your spouse aboue all thyng for yf the desyre of carnall fornicacyon doth delite and please the soule more then the loue of chaslite it is in continuall syn But yf the most excelleÌt vertue of chastite please the soule more then fylthy fornicacyon then there is no syn in it but iustice And notwithstaÌding a man be chaste of bodye and in mynd luxurius yet syn doth remayne in hym FornicacyoÌ of y e mynde is taken for Idolatre There is another spice of fornycacioÌ of y â which y â lord speaketh sayng Who so loketh vpoÌ a womaÌ desiryng her coÌpany coÌmytteth fornicacyoÌ in harte mynd MeÌ are more subiecte to the deuel by bodely fornicacyoÌ theÌ by any other synÌe or vyce Chastite is the goodlynesse of the soule and by chastyte man is made egal to the merytes of Aungels many a one for faute of kepyng there syght haue fallen into the daunger and parell of theyre soules ¶ The sisters demaunde I Pray you deare brother tel me whether ye haue knowen anye man that hathe ben deceyued by his eyes The brothers answere YE verely good syster I haue knowen many that haue bene deceyued and wrapped in the deuilles snares by there syght I wyl shewe you of some that I haue red of The fyrst is Dina the whiche went into strauÌg countrees to beholde and se the men of those regyons and anone Sychen emors the prynce of that countrey sonne beheld her and was taken with her loue and rauysshed her and defloured her And so the poore wretched woman bycause she was desyrous to se that becomde her not to se loste her virginyte And kynge Dauid standynge in his chamber sawe a woman named Bersabe and in contynent he was takeÌ with her loue and rauysshed her and for her loue committed aduoutrey and murther and so doyeng he traÌsgrest the lawes and beholdyng of that thinge he shulde not haue loked vpon ne regarded he was in greatfaute And Samson the stronge went into the regyon of the ãâ¦ã ilistyans where he sawe a certayne woman and fell in loue with her and slepynge in her lappe she cut of the heere
purged froÌ all synne that youre thought be net and cleane puryfy youre body froÌ al iÌiquyte your hart froÌ al maner of spottê of syn the bodye can not be defyled but that the soule must be fyrst bespotted yf the soule stomble by and by the body is prest and redy to folowe the soule gothe before the flesshe and in all iniquite synne the soule is the fyrste that synneth the body can do nothynge but as the soule wyll Therfore kepe your soule from al iniquite and your flesshe shal neuer synne The systers demaunde I Pray you good brother tell me whether the soule of a siÌner bespotted with synne be stynkynge and blacke and the soule of a good iust man fayre and full of all beauty The brothers answere WElbeloued syster in god there are thre thiÌges blacker and worse then anye other that is the soule of a continuall synner The yll angelles which shall receyue it when it deperteth the worlde and hel into the whiche it shalbe cast for euermore There is nothynge worse nor nothynge more blacker in this worlde then are those thre thynges Also there are thre other thynges which are the best of all other that is the soule of a iust man contynuyng in good workes The holy angelles the which shal receyue it at the day of his departynge and heuen where it shall rest perpetually There are no better thynges in the hole worlde then these thre thinges are the holy angels receyue y â iust soule present it before god sayenge Behold good lorde y â thyng that ye haue chosen and takeÌ it shall coÌtynue dwell êpetually in your eternal palace Good syster yf ye pourg your soule of al iniquite and yf ye continew in Goddes seruyce as ye haue promised w tout dout ye shall reioye with hym in his celestyall chaÌbre of heueÌ so be it ¶ Of confessioÌ of synnes and penaunce the .xxvij. chap. THen a man begynneth to be iust when he accuseth hym self of his synnes here of speaketh the wyse tha sayng A iust maÌ fyrst of all accuseth hym selfe there is nothing worse for amaÌ theÌ to knowledge his fautes not to be sory for theÌ A synner shulde bewayle his misdedes two maner of wayes Fyrst because y t through neglygence he hathe not done soo well as he shuld haue done and agayne bycause y t through boldnesse he hath coÌmitted done y â euyll the which he shuld not haue done He that bemourneth bewayleth his synnes takynge good hede he faule to no moo doth coÌdyng and very good penauÌce but he y â lameÌteth his misdedes begynneth to fall to theÌ agayne is lykened to hym that wessheth a raw bryke y â is he laboureth in vayne For y e more he wessheth y e more fylthynes commeth therof but he y â doth penauÌce wheÌ he might sin in time of his lyfe correcteth his liuiÌg w tdrawiÌg him selfe froÌ syn shal haue euerlasting rest But he y â leueth euyl begynneth to do penauÌce wheÌ death calleth him theÌ as it is vncertayne whether he shalbe daÌned so it is vncertaine whether he shall be saued And therfore he y â wyll be sure at his last ende to haue remissyoÌ pardone of his synnes must do penauÌce whylest he is iÌ good helth prosperite in helth must lameÌâ bewayle his mysdedes coÌsideriÌg y â the mercy of God is secret so far froÌ maÌs knowleg yt shall be is very necessary y â we coÌtinually bewayle our synnes HarkeÌ good syster vnto S Isodores wordes A man that doth penaunce shuld not nor it is not necessary he shulde haue sure knowledge that his synnes be forgyuen hym wherfore For such sure knowlege doth ingendre neglygence the whiche negligeÌce ofteÌtimes maketh many a one to take no hede and so leadeth theÌ agayne to there fyrste nautye maner of liuyng Therfore my wel beloued sister accept take this my couÌsell whylest ye maye loke ye amende correcte your liuing whylest y â god doth giue you leue opeÌ your sin lameÌt your sinnes do penaunce coÌfesse your synnes whylest ye lyue lameÌt your misliuyng and let them that be called to dye by your amendemeÌt Amende your misdedê whilest ye may reuoke and w t drawe your selfe froÌ syn call vpon god whylest ye maye and whylest ye lyue seke for remission of youre synnes do penaunce or euer death do come Do penaunce or euer the pytte of hell do swallowe you lament your disordonate liuing or euer that hell do take you Bewayle and morne your synnes or euer ye be drownde in the depe pyt of hell for there is no pardon to be gotten there is neyther ioye nor yet pleasure nor no lycence or space to do penaunce nor no tyme to amende nor no place of coÌfessyoÌ why so Bycause that in hell is no redemptyon In this world not w tstandyng ye be neuer so great a synÌer yet through penauÌce ye may optayne remissyon and pardon Nor there is no syn so greuous but by doing of penaunce a man may optayne and get forgyuenesse pardoÌ therof DisperacyoÌ increaseth a dym darkenesse do inwrap me O good lord ayde me and helpe me or euer I come to payne or euer the fyer of hell deuoure me or euer I be tormeÌted in hell O my lorde god what shal I do at the day of thy terryble iudgement Alas what shal I answere at the examinacyoÌ of thy iudgement Alas what shall I wretched synner saye when I shalbe presented before the Iudicyall seate of chryst Iesus Cursed be the day that I sinde and misdyd and falsely transgrest the commaundement of god Wolde to god the son had not shyned nor rysen vpon me O wretched day O ab hominable day o a day vnworthy to be named that fyrste brought me into this worlde that opened my mothers wome for me to come out at It had beÌ better I had neuer beÌ borne theÌ to be êpetually daÌpned It had ben better I had neuer beÌ borne theÌ to be borne to suffre the eternall paynes of hell It had ben better I had neuer beÌ theÌ to suffer êpetual torment payne O heuen earth lament me O all ye creatures of god lament me O all ye creatures that haue any felyng of lyfe bewayle me shede your teares vpon me For I haue synned greuously vnhappely miserably my synnes are innumerable I haue oftentymes promised to lyue wel and to amende but I kepte not my promis I retourne euermore to syn agayne and haue increaced and renued them nor I neuer chauÌged my vnthryftye maners nor I neuer ceast froÌ doing euyl O ye holy fathers pray for me O ye holy sayntes pray for me O all ye y t are good men praye vnto the lorde to haue mercy vpon me And that it wyll please his grace to deface my fautes to wype out all myne iniquite O my wretched soule who shall haue mercy vpon the. Who
shortnes of life the lvii Chapiter DEare syster harken vnto SalomoÌs wordes Aâ that ye caÌdo do it out of hande For neyther worke nor reason nor scyence nor yet wysdome shalbe in the inferior êtê to y â which ye ar going AmaÌaloÌly may do good iÌ this world for in another worlde good workes are not loked for but the reward of good workes This life is very caduke shorte wher of s Isodore sayeth y â his thought is good and profytable y t coÌsydereth by the space ende of this lyfe how longe how shorte lykewyse howe miserable it is Therfore my good syster in chryste yf ye seke for the trewe waye go towarde chryst seke for eternall lyfe for that is euerlastyng and this but mortall And therfore in body ye muste be in this worlde as a dead womaÌ that in soule ye may be quycke and goddes seruant for he is estemed a lyue y â is deed carnally giuyng his hoole mynde vnto GOd to whome he êmysed to lyue after his lawê it is a paine for a good man to lyue longe in this world for he thynketh it longe or euer he come to the perpetuall ioyes of heuen Noman knoweth the ende of his lyfe and wheÌ a man thynketh hym selfe moost surest therof by and by he is gone Let euerye man therfore make hast to ameÌde hym selfe least he departe in iniquite ende his lyfe and his misâiuyng together For the deuyll goeth aboute to brynge theÌ to êpetuall torment and payne at theyr last ende the which in this lyfe he inticed and brought to syn And not w t standiÌg a maÌ be both good iust yet wheÌ he shal depart he feareth he shalbe punyshed y â pesable the geÌtyll departynge of good men out of y â worlde causeth men to thynk y t they depart in good estate to be associated w t angels in euerlastyng ioye Of this speketh y â spouse in the caÌticles sayenge My louer is come into my garden to the crowne of blisse of all swete aromatike sauers For GOD visitinge his churche coÌmeth vnto theÌ w t greate grace y â which he knoweth hath gyuen the good sauers of good examples vertues renome vnto theyr neyghbours he taketh a delyte in gardeÌs reioycyng in the vertue of good soules he gathered lilies wheÌ he calleth his electe chosen seruaÌtes froÌ this lyfe to euerlasting ioye Wherof it is wrytteÌ The death of holy sayntes is very precious to god Cloth is endid by thredê a maÌs lyfe by dayes wheÌ deth coÌmeth the soules of goddes chosen seruantes are in great teare vncertayne wether they shal be saued or daÌpned Sum good men at there departyng are pourged of all theyr veniall synnes SuÌ other at the same selfe tyme are in greate ioyfulnes remeÌbringe the ioyes y t ar to come And it is Goddes pleasure we shulde not knowe the tyme of our departiÌg bycause we shulde thynke y â it is euermore at hand For the more that a man is vncertaine therof the more he shall applye gyue him selfe to good workes The deuyll at the departynge of all mys liuers dothe receyue theyre soules y e theyre inticers to pleasure syn maye be theyr punisshers tormenters in payne At mans departyng y e wycked spirites giue imploy all theyr diligeÌce to bryng to mans remeÌberaunce all y â euer they êsuaded them to do in this worlde and y t to brynge them theyr pore soules to euerlastiÌg paine The synner after his death is brought to torment and payne but the good syuer to coÌtinual ioye and blysse And as we do byleue that good men after theyr great paynes labour takeÌ in this world do rest be in quiet so muste we beleue that mildoers be in great payne tormeÌtes Good syster I tell you this bycause ye shulde knowe y t it is very nedeful and necessarie for vs to despyse all earthly thynges to remembre that we shall dye Harke what y â apostle sayeth What other thinge is our lyfe but euen a vapur appearing for a whyle And Salomon sayeth Neuer put truste in the next day folowyng for ye can not tell to what chance it shall prepare you therfore my welbeloued syster ye shuld in coÌtynually coÌsider y â ende of youre lyfe and despyse the flatterynge inticementes of this worlde to come to euerlastyng ioye bliss In all your busynesses coÌsyder your last ende and ye shal neuer do annsse And therfore I exhort you that ye take no pleasure in these worldly trifylles For with out doute ye shall heuse truste not to these temporall thynges for theyr isno wayes to sckape dâath a why shuld this wreched and slynkynge flesshe reioyce in worldly goodes consyderynge it is prepared to fede wormes This I tell you good syster because ye shulde not for gette the ordre of youre estate and condycyon Remembre ye are but asshes and that ye shall retourne to asshes that ye are but dust and shal retourne therto again and so sayde the Lorde vnto Adam Remembre also what Iob was woÌte to say vnto him selfe I shalbe consumed as dust and like vnto the vesture that is eaten with mothes call to remembraunce that ye shal dye and remembre it contynually that throughe the remembraunce there of ye may eschew and auoyde all vicious lyuynge ¶ Of death the .lviij. cha WHorshypfull sister I pray you to harken vnto the sainge of y â wyse man O deth howe bytter a thing is it for hym that is in quiet restfulnesse of his substance to remember the And agayne O death thy iudgement is good to those that are in wretchednes pouerte Unto this agreeth S. I sodore saynge O death howe swete arte thou to wretches and to those that liue in bitterfulnes How plesant vnto those that be in heuynes and lamentacion Death is the ende of al worldly mysere of all wretchednes and of all calamite death bryngeth a man to the ende of all worldly tribulation but alas death commeth very late slowly to those that are iÌ tribulatioÌ Wherfore good sister it were better to dye wel then to lyue wretchedlye it were better not to be theÌ to dye vnhappely and myserablye ¶ The systers demauÌde DEre brother I pray you telme whether we shulde bewayle those that ate deade and wepe for our frendes that are departed ¶ The brothers aÌswere GOod sister vnto this saynt I sodore doth answer you saynge that not w t standyng pytty enforceth and wylleth vs to bewayle suche as dye in good belefe yet our fayth do the inhybyte vs to wepe for theÌ And therfore we shulde not wepe for the death of such good people but rather thanke god y â it hath pleased his grace to delyuer them oute of all worldlye wretchydnes bryngyng theym as we do beleue to perpetuall lyght rest and peace And therfore we shuld not he wayle such good chrysten
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 traÌsytory 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 thaÌk 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 heueÌly and good loke what he demauÌdeth 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 excelleÌt a great thing but of no substaÌce 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 coÌtinue in you And y â ye coÌfesse the selfe fayth w tout any corruptioÌ or folish coÌmunicacioÌ of christe Iesu suspecte no cruelnes or euyl in hym lest y e so thiÌking by him ye offeÌde 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 coÌmauÌdementes 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 êmis vs we contynue in syn And agayne y â we fall not in dyspere bicause of his iust punishmeÌt correctioÌ the which are to great fautes y â is to coÌtynew 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 euerlastiÌg life hope eleuathe a man to ioye anone aft the remeÌbrauÌce of euerlastynge payne bryngeth a maÌ to feare truly who so desperith to optain remission êdon of his synnes doth coÌdemne him selfe more by desperatioÌ then by sin Therfore good syster let your hope be sted fast in chryst Iesu for mercy shal coÌpas 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 coÌtrary 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 ameÌd 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
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 coÌmaundementes 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 teÌptation 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 fouÌtayn 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 diligeÌt 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 dauÌger of the body or y e feare of losse of our worldly goodes and substauÌce 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 sufficyeÌt 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 kyngdoÌe 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 daÌued 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 secoÌd 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 coÌmeth 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 coÌmeth 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 maÌs thought This is a holy feare y t bryngeth to maÌnes thought perfite charite for êfet 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
syster Charite is very necessary for without it no man can please GOD he loueth not GOD that hateth his peple nor he loueth not god that dispeseth his coÌmaundementes charite is the very rote of all vertue without charite what soeuer we do it helpeth not al our diligeÌce is vaine without charite where that charite is not there raygneth flesly cupidite and lust and therfore a man is called perfyte when he is ful of charite for without charite notwithstandynge a man byleue neuer so well he shal neuer come to eternall beatitude the vertue of charite is so excellent and so noble that without it all other vertues auayle not but yf charite be in man as it ought to be he hath all thynge he that loueth not GOd loueth not hym selfe Therfore nowe at this tyme I monyshe you that by perfite loue ye annexe ioine your self to your iÌuiseble spouse chryst Iesu and that be no meanes ye couet not these worldly thynges And haste you also be affection to be out of this dale of wretchednes thynk it a payne to be long here nor take no pleasure theriÌ but w t al your myght and desyre be as faruent as ye may to departe vnto god youre louer that for the loue of him ye esteme and repute youre proper helthe as nothynge And loke y t ye be euermore throw pearsed with the woundes of his excellent loue and so that ye maye say these wordes I am wounded with charite My welbeloued lyster in chryst Iesu harken vnto goddes wordes Whosoeuer sethe that he loued me shal be beloued of my father I wyl loue hym and manyfestly vysclose my selfe vnto hym Therfore good sister loue him in this transitory worlde that he maye loue you with his father in perpetuall beatitude Amen ¶ Of the coÌtempt of the worlde viij cha MY Welbeloued syster harken vnto Chryst Iesu the whiche sayth Whosoeuer wyl forsake and seue his house his father and mother his brethren and systers or his childreÌ his feldes or his heritage for y e loue of me and my name he shal receyue a hunderth tymes asmoch and therwith eternal and euerlastynge lyfe Wherfore good syster it is for oure greate luker profyte to leue al earthly thynges for Goddes sake to get eternall for whosoeuer be a frend and a fauerer of y â worlde he is goddes enemie Wherfore let vs not loue the worlde least that God shall hate vs. He shall easely despyse all thynge that rememberth euermore that he shal dye Yf we dayly call oure death to memory we shall wyllyngly despyse all earthly thynges yf we thynke dayly vpon the daye of oure death we shall efthsones forget and despyse all worldly pleasures The sisters demaunde O My good brother I wold be wel content for y e name the loue of god to leue all y e is in the world yf I had any thing but forasmoche as I haue neyther golde syluer nor yet no other ryches of this worlde I caÌ not tell what I shulde leue for goddes sake The brothers answere O Chrystes spouse ye leue many thynges when ye leue youre wyl to haue ye leue many thynges wheÌ ye put backe youre desyre of bauynge ye leue moche when ye leue all carnall and flesly desyre ye leue moch when that for the name of god ye leue all delectations and plesures of this worlde ye leue moch wheÌ ye renouÌce these worldly couetus desyres GOd loueth more the soule of man theÌ he doth worldly ryches The lorde loueth moche more the hooly pure mynd of man then any worldly substaÌce good syster the kyngdome of heuen is worthe all that euer ye haue god axeth no more then he hath gyuen you Therfore reÌder vp vnto hym that he hathe gyueÌ you y e is a holy a deuoute a chast a pure a religious a fere full mynde and a well manerred Then good syster the kyngdome of heuen is asmoch worth as ye are able to gyue or make gyue and offer vp your selfe vn to god ye shall soone optayne the kyngdome of heuen Let not the price therof trouble you trouble not your selfe for the pryce nor thynk it not moch for chryst Iesus to delyuer you from the handes of the deuyll to wyn to brynge you to god delyuered him self vp Therfore giue your selfe wyllyngly and hooly vnto hym that hath bought delyuered you from the haÌdes of your enemye for why to saue you he dyd hooly deliuer him self good syster set not by y e mucke of this worlde that ye may optayne the ryches of heuen ryches dothe bryng and leade man to the dauÌger bothe of body and soule Ryches bring a maÌ to his death Many a man hath bene destroyed by ryches by ryches many a man hath ben in extreme daunger Many a one hathe ben banyshed and outlawed for ryches Ryches hath bene the death of many a man Who so troubleth hym selfe with these earthly and worldly busynesses shall neuer be at rest nor yet inquiet The care of worldly substauÌce dothe trouble a mans mynde maruelously and man gyuen and occupyde aboute suche vyle and earthly matters is in continual vexation and trouble Wherfore yf ye wyll be at rest and in tranquilyte desyre noone of these worldly thynges Ye shall be euermore in quietnesse of mynd yf ye leaue these worldly cures ye shall be at reste yf ye auoyde and leaue al worldly actions and busynesses for ryches are neuer gotten without the great daunger of synne No man melleth with worldly matters w tout parel of syn it is a very rare a seldome sene thing that they come to eternall rest that meldle with the worlde He that in wrappeth hym selfe in worldly matters gothe from the loue of god He that is fixed in the loue of these earthly thynges taketh litle or no pleasure in god these temporall cares and matters elienate a mans mynde froÌ god there is no maÌ that at once can bothe loue the glorye of heuen and of the worlde No man can loue god and the worlde togyther it is a very harde thyng to applye celestiall and worldly thynges togyther Yt is a hard point to loue god and the world togyther no man can perfetly loue god and the worlde noman can egally loue them bothe at once O honest virgyn I praye you to harken vnto me for not withstandynge a man do florysh in the glorye of this worlde not withstanding he be clothed with purpure and golde notwithstandynge he semeth to be excellently well arrayed floryshynge in golde and precious stone not w e dyng he hath his garde of goodly men aboute hym and his armed watche men and inuironed with innumerable coÌpany of seruantes Yet he is euermore in payne in anguish and heuines in parell and daunger And not withstandyng he be among his goodly tapettes and rych hangynges yet vexed moch troubeled he lyeth in his beddes of golde and syluer and beyng full
feble and frayle he resteth in his beddes of downe all mortall Good syster in chryst I do shew you these thynges to thentent ye may knowe how vayne these worldly thinges be The felicite of this worlde is very short the glorye of this worlde is small this temporal powre is exceding frayle and bryttell Wherfore loke ye despyse all worldly abouÌ daunce and that wyllyngly ye forsake these earthly thinges to come to eternall Refuse that is traÌsitory to come to euerlastyng Gyue away these tryflynge and worldly thynges that god maye gyue you eternall exchew and flye the worlde and the coÌpany of man y â ye maye come to that goodly and celestiall company of angelles to the whiche company I desyre he wyll brynge you that bought you w t his precious bloode Amen Of the haâyte coÌuenieÌt garmentes cap. ix THe lorde sayeth They that are delicately and softly besene are in greate mens houses A mans garment is called softe delicate bycause it mollefyeth corrupte the mynde great mens houses delyte in such wanton delicate vesture but the churche of god deliteth taketh pleasure in humble and sharp arraye In the vesture of chryst seruantes of his hand maydeÌs shuld not be nor yet a peare newfangelnesse no vanite no superfluite nor no sygne of pryde or of vayne glorye Wherupon S. Hierome sayeth that the tender and softe vesture doth not ornate nor set forth goddes seruaÌtes but the clerenesse of thought Therfore my welbeloued syster let vs decke vs with spirituall ornamentes that is with charite humilite gentylnes obedience and pacieÌce these be the very ornamentes with the whiche we may please oure celestial spouse chryst Iesus for oure inuisible spouse requireth no erteryoure beutie but the interior inward beutie as Dauid the Prophet sayeth All the glorye of the kinges doughter that is of god is inwardly and all such glorye is in a good in a humble and in a pure conscyeÌce and in such thynges they that be good do onely glorye but these idiotes do euer more glorye iÌ these exterior thinges Therfore let good maners be your ryches let good liuyng be your beutye for I wolde my good syster that that thynge myght be sayde by you that is red in the canticles My swete harte ye are all goodly nor there is not a spot in you And againe it is wryten come from the mouÌtayne of Libano for ye shall be crowned Truly that soule may well be called fortunate that seruyth god vndefyledly ye shalbe very fortunate yf ye maye serue god youre spouse without any spot of syn in deuer not youre self to plese god with your fayre face but with your harte youre vesture shal neyther be to precyous nor yet to vyle but moderate and coÌpetent And so sayeth saynt Austen of hym selfe I confesse sayeth he that I am a shamed of my goodly araye And agayne he sayeth that such goodly araye besemeth not his profession it pertayneth not to these membres it besemeth not these graye eares Be therfore good virgyn well and honestly besene not to apeare to be bewtifull but only for bodely health least that when ye are trymblye besene ye fall to synne for the more that the body is wantonly set forth invayneglorye so moch the more the soule is inwardly bespotted and defyled Therfore good syster shewe your professioÌ to your pace and in your habyte that in youre pace be simplicite and honeste in youre mouynge purenesse in your gesture grauite and in youre maner of goynge honeste and that therein appeare no dishoneste no waÌtonnesse no pryde no sluggesneshe nor no lyghtnesse for why the wyll and mynde of a man dothe appeare and is knowen by the gesture of the bodye the gesture of the body is the declaration of the mynde by a mans gesture his corage is soone perceiued Therfore good syster let your maner of goyng and pace haue no symilitude of lyghtnes in it Let not your pace ofteÌde mans syght Let it not cause men to gase apon you or be any occasyon why men shuld slauÌder and speake euyll by you Good syster clense youre conscience so from all malyce and iniquite that chryst Iesus your spouse may say thus vnto you O ye are fayre ye are fayre your eyes are as goodly as the doues ye are fayre by perfectioÌ of harte cleÌlynesse of mind ye are fayre for your intencyon is good and full of all simplicite for all that ye haue done ye haue not done it all to please man withall but onely for the pleasure of god Loke your eyes be lyke vnto the doues eyes for so shall ye kepe them vndefiled from al malyce suâlacion and fiction I wryte vnto you these thinges good syster because ye shulde rather reioyce inwardly of your excellent good vertues then outwardly of your freshe and gay clothyng Wherupon saynt Gregory sayeth that nomaÌ desyreth ryche goodly apparell but onely for vayne glorye that is bycause that meÌ shulde extoll and laude hym and thynke theÌ more honorable then all other There is no man that desyreth to be wel decked but there onely where he may be sene and so it is manifest that he desyreth it only forvaine glorie O good virgyn by the desyre of such ryche and worldly apparel men knowe we do loue this worlde for he y e loueth not the world careth litle or nothiÌg for suche vanites When man reioyseth in such goodly ryche habyte then his harte is far froÌ the loue of god his maker how moche the more we delyte in the fashonyng and trymmynge of our bodyes so moche the more farther of be we from the loue of god How moch y â more we take our pleasure in these earthly transitory thinges so moche the lesse we desyre celestial and heueÌly thinges Truely that woman that delyteth and loueth precyous aray can not be but defyled with syn the spouse of chryst louynge suche clenly and goodly apparell can not be without syn The handmayde of GOd that hath earnestly lefte the worlde desyreth no such apparel huÌble and symple vesture is a token of the contempte of the worlde Therfore good syster I praye you that good maners maye be your habyte and be no nother inwardes then ye be outwardê Loke ye be in very dede the selfe ye wold be estemed and reputed to be And as ye be to maÌs sight so be in al your operatioÌs workê as ye are in countenaunce so loke ye be in very dede Of coÌpunction the x. cha THe coÌpuÌction of the harte is y e humiâite of the mynd the whiche procedeth of the remembrauÌce of syn and of the feare of Goddes iudgement this coÌpunction is a perfyte thyn g by the whiche all carnall delectacyon is auoyded and the mynde intention study of man fixed in the meditacyon and contemplacyon of god We rede of two maner of coÌpuÌctioÌs the tone is wheÌ the soule of goddes seruant is moued and therwith reduceth
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 suÌccoure 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 huÌgerd 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 coÌfort so the weke that ye maye haue goddes ayde and coÌfort 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 synÌes and lykewyse there good ameÌdemeÌt are wrytteÌ that we mooste wretched synners shulde not fall in to desperacion but rather hope trust after oure fall to ameÌde our selfe by penauÌce coÌsideryng through the great goodnesse of god to what ameÌdement ioye these blessed sayntes after there falle be coÌmeÌ 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 penauÌce 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 beniuoleÌce huÌget thrust cold goyng bare in manifold other good workê for goddê sake The blessyd sayntes despysed y â worlde to coÌquer get the kingdome of heueÌ nor beyng in this worlde they haue not taken nor yet receyued y â wretched êmyses miserable ryches therof y â whiche bryng theÌ to the tormeÌtes 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 haÌdes 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
oyle in there vessels that is they haue chastyte in theyr soules but suche as ve onely virgyns of body not of mynde be very fooles nor can not go to mete theyre spouse for they haue no oyle in theyre vessels y e is they haue not chastite in theyr soules And s Isodore sayeth She y e is a virgyn in bodie not in soule shall haue no remuncracyon ne reward And y â lorde speakynge of these foolysh virgyns sayeth I knowe not what ye be Wherfore I exhorte you to be a virgin both in soule body y â hereaftÌ ye may be set in the celestial rhaÌbre of your spouse christ iesê° Uirginite is not coÌmauÌded but yet our holy fathers do couÌsell vs to kepe it as a thynge most excellent The gyfte of virginyte is double for it hathe no carefulnesse in this worlde and in tyme to come it shalbe excellently rewarded without doute they that continew chast and in virginite shalbe egal with goddes angelles And the prophete Izaye doth beare wytnes that virgyns aboue all other shalbe most fortunate iÌ the eternal beatytude be sayeth those wordes speakynge vnto the Enuques that is to those that be chaste lyue chastly for goddes sake I wyll gyue them my house a place within my walles and a better name then hath my chyldren a name that shall dure for euermore and neuer perysshe All maner of synne through penaunce deserueth pardon forgyuenesse but virgynite once peryshed and lost can in no maner of wyse be recouered for not withstandinge a man by penance doth optayne pardon therof yet he by no maner of meanes can retourne to his fyrst estate purenesse O my good syster bodely virginyte is of no valure where is no integrite of harte mynde All suche virgyns as glorifye them selfe of theyr merytes are compared to Ipocrytes the whiche requyre exteryor glorye for theyr good workes and dedes the which they shuld haue inwardly and in conscieÌce And this is it that is wrytten Howe the foolyshe virgyns had no oyle in theyr vessels that is howe they kepte not inwardely in theyr conscyence the testimony of good workê but that they wolde be glorifyed heare in this worlde amonge men and not in harte with God Saynt Austen sayeth that the virginyte of the bodye helpeth not where that anger dothe rule And there is a great difference betwyxt pure virginite of the soule the which is not poluted ne defyled with contagyousnesse and that that hathe ben subiecte to many bodely pleasures Good sister I pray you harken vnto Saynt Hierom wordes sayenge That it profyteth nothynge that the bodye be chaste yf the mynde be maried Also it is as nothynge to kepe the bodye chaste yf man refrayne not his eyes from concupiscence wanton lokes Norvirgynyte profyteth nothynge yf theyr be in the mynde no charite nor no humilite Wherfore good syster I wold counsel you to take the oyle of good workes with you and that ye garnyshe your lampes with good cleane maners and that ye kyndle and lyght them with good and goostly vertues that when so euer ye shall heare that the bryde grome is commynge ye maye go and mete hym that is to saye ye maye go and mete with Chryst Iesus youre spouse and be receyued and set in his celestyall chambre ¶ Of continence the .xxij chapitur Good sister I pray you to harken with all deuocyon vnto my admonicyon The nomber of thyrte is the fyrst noÌbre and it sygnifyeth the coÌfederatyon of maryage The noÌbre of thre score is the seconde degre of noÌbres it sygnifeth the coÌtyneÌce of wydowes A hundered is the thyrd degre of nombers the which is deputed vnto virgyns for the glorye and crowne of theyre virginyte Saynt Isodore sayeth y â ther be which in there youth lyued luxuriusly in age do inteÌd to lyue chastly and that wyl liue then in continence and chastite when voluptuousnesse bodely pleasure hath forsaken left them but suche men shall haue litle or no reward for they haue taken no payne to resyste temptacyoÌ They shal be rewarded the crowne of glorye appertayneth to them that valyaÌtly haue foughten and warsteled for it the fruyte of chastite is swetnesse Chastite is the sauegard of the soule and the health of the body Luxuriousnesse dothe feble a mans body and causeth man to seme olde and aged before his tyme continuall and longe chastite is reputed for virginite Therfore good syster the beutifulnesse of chastite oug ht to be loued and myche made of They that lyue continently and chastely prepare them selfe as and humble synner is more to be laudyd a great dele then the proude iust man Therfore dysprayse no womeÌ for many a holy womaÌ hath ben maryed and haue had chyldren truely yf ye blame or accuse any such ye are culpable before god For the holy prophete saynt ân was maryed Yet neuerthelesse she prophesyed of Chryst and deserued to se hym Also Mary Magdalene was a secular woman and yet she sawe chryst after he was rysen from death to lyfe and deserued to be chrystes messenger to his apostles we shulde neuer haue them in coÌtempte the whiche god hath chosen to be his seruantes Wherfore I exhort you that for the loue of chryst ye do them the seruyce and pleasure ye maye or can and that ye loue them as mothers And good syster ye ought to loue them as your owne chyldreÌ for god hath conuerted and drawen them froÌ the worlde to his seruyce Yf ye then despyse them bycause they be his handmaydeÌs and seruantes ye do hym iniure O good syster in Chryst Iesu neuer say or thynke your selfe a drye stock or an vnfrutefull tree For yf ye loue the lorde as ye shuld do ye haue seuen goodly chyldren The fyrste is called shamefastnesse the seconde patyence the thyrde sobernesse the fourth teÌperaunce the fyfte is charyte the syxte humilyte the seuenth chastite Behold nowe good syster how that by the great grace of GOD without any grefe or corporall corruptyon ye haue brought forthe to GOddes honour seuen fayre chyldren And so ye haue fulfylled that is wrytteÌ The barreÌ hath brought forthe seuen chyldren Therfore good syster ye muste nouryshe repast confort and chasten these your goodly chyldren ye muste nouryshe them with good maners with deuoute contemplacyon with the mylke of eternall swetenesse ye must repast them with the loue of heueÌly pasture ye muste conforte them with the breade of the worde of God Ye must chasten them with the roddes of the feare of god and commaunde them to flye and auoyd all pryde and lyghtnesse that they neuer transgresse his commaundementes and that they neuer go ne departe from you Nowe ye se then howe that virgyns fynd out and optayne the moost excellentes and moost souerauÌce place of the kyngdome of heuen not without a great cause for they haue dispised this present worlde And therfore they are
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 synÌers 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 remeÌbrauÌce 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 ouercoÌmeth y â flesh abstinence doth brydell bodely pleasure abstyneÌce 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 êfytable for y â soule the bodye A fat bellye and moch aboundauÌce of meat causeth dull wyttê dull vnderstaÌdyng 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 coÌmendable 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 êfytly desyre god in this mortal lyfe he shal satisfye coÌteÌt your mind iÌ y â glorious kiÌdome of heueÌ abstineÌce doth both kil giue lyfe for it quyckeneth y â soule mortifyeth the bodye AbstyneÌce doth edifye ingeÌder vertue in mans soule destroyeth the vicyousnes of y â body We shuld w t all diligeÌce despyse glotony the coÌcupyscens 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 wantoÌnesse 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 maÌnes iudgment syght lyued in great abundauÌce 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 abundauÌce of meate and drynke vice is noryshed in maÌs 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 coÌsumed 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 iÌmoderate eatiÌg driÌkyng The systers demauÌde DEare brother I praye you to tel me how I shuld chasten my body w t abstineÌce 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 freÌde yf ye kepe it to waÌtoÌly 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 iÌferce 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 abuÌdauÌce of wine daiÌty metes doth styr y â fleshe to bodyly pleasure luxuriusnes is euermore ioyned to saturite y â cold of moch watchiÌg doth quench the heate of carnal lust euyl spirytes are very moche there where is suêfluytye of meate drynke Therfore good syster in Chryst Iesu yf ye inteÌd as I haue
shal coÌfort 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 êsone 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 synÌer êdoÌ 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 amoÌg 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 synÌer 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 remeÌbre 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 synÌes 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 theÌse Nowe the dredeful day of donie approchet nygh the laste day is come y â tyme of death is at haÌde 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 nâsdedes 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 penauÌce for nor he is not estemed to pray huÌbly but rather to mocke w t god y â renueth y â thiÌge for the whiche he hath done penauÌce for s I sodore sayeth that penauÌce to be but as vayne the which afterwardes is defyled arayde w t syn for a renued wouÌd 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 penauÌce 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 couÌtenaunce to be ashamed of your synnes wheÌ ye remeÌbre theÌ Be a shamed to lift vp your eyes wheÌ ye thynke vpoÌ theÌ when ye walk hold downe your heed let your couÌtenauÌce 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 sobbiÌg sythyng and hauyng remorse of coÌscyence in hart coÌpunctyon be alwayes wepyng mornyng be always redy to wepe The seruauÌtes of god good syster in this worlde be they neuer so good shuld neuer be in suerte goddes seruauÌtes shuld alwayes be watching and w t great lameÌtacyoÌ 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 haÌging vpoÌ his hed do honour hiÌ The palme tre growiÌge vpwardes of heyght doth betokeÌ vyctory Christes heyre is lykened vnto apalme tre for good people mouÌtyng euermore asceÌdyng to the height of vertue ar brought through goddê grace to victory but yet they ar blacke as y e crow For not w tstaÌdynge y t by vertu they do euermore asceÌd towardes heueÌ yet they knowledge theÌ selfe to be siners So good syster notwithstaÌdyng 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 coÌmunyon that is of the receyuing of the very body and blode of Christ the .xxviii. Chapiter WHo soeuer shall eate the breade
of the lorde and drynke of his cup vnworthelye shalbe culpable of his blode body that is to say he shall syn greatly fylthyly bespotte his soule why so For there coÌmeth y t is bespotted noughtê to that thynge y t is good And therfore maÌ shulde proue hym selfe that is he shuld reasoÌ w t hym selfe so eate of this bread drynke of this cuppe As though s Paule woide say that euery maÌ shuld coÌsyder his owne lyuynge and pourge his mynde of al synne myschefe to the tent he may worthely come vnto y e blessed sacrameÌt of y e auter For who so receyueth the precyous body blode of Christ Iesu vnworthelye he doth eate driÌke his owne iudgmeÌt that is to say he eateth the cause of his daÌnacioÌ And of this thiÌg saith s I sidore that al such as lyue yl in chrystes church receyuiÌg dayly the blessed body of Chryst thiÌkyng y â by such dayly coÌmunyoÌ they may be pourged of theyr sinnes I wolde al such shulde know sayth he that it êfyteth theÌ nothyng towarde the purgation of theyr sinnes for it is writteÌ Why hath my louer coÌmytted so many crymes synnes in my house holy fleshe shal neuer purge hiÌ of his fawtes Therfore he y t wyll receiue y e blessed body of Chryst must or euer he receiue it staÌde stedfast iÌ faith delectioÌ of god And saiÌt IohnÌ sayth He that eateth my fleshe drynketh my bloode is in me I in hym as thoughe he wolde say he is and doth dwell in me that doynge good workes fulfilleth my coÌmauÌdemeÌtes For if dwell not fyrst in me by fayth good workes and I in hym he can not eate my flesshe nor driÌke my blode What thing is it theÌ that meÌ receyue the which do coÌmenly receyue the sacrament of the auter They do receyue it in very dede but some receiue and eate his flesh driÌkth his blode spiritually sacrameÌtally some other receyue it onely sacrameÌtally that is the very bodye of Christ vnder the sacrameÌt but not the thyng of the sacrameÌte This sacrameÌt is called the very body of Chryste borne of the cleane byrgyn Mary but y â spirituall thyng therof is Christes fleshe The good christeÌ maÌ being iÌ the state of grace receiueth this sacrameÌt both sacrameÌtally spirytually but so doth not the euyl leuer for he receueth it vnworthely therfore as sayth the apostle he receyuethe his iudgement for he êued not him selfe or euer he receyued it nor made no dyffereÌce betwyxte the flesshe of Christe other flesshe What thing doth y e mysliuer receyue theÌ Truly he receyueth nother fleshe nor blode spiritually nor yet for his soule helth but he receyueth his iugemeÌt to his daÌpnatyoÌ not w t standynge it apeare that he receiueth y e sacrameÌt as other do And so the one receyueth the body of Christe to his saluacyoÌ the other to his daÌpnacyon He that receyued it as Iudas did shalbe daÌpned w t Iudas And he that receiueth it with saynt Peter other faythfull people deuoutly laufully is saÌctytyed in y e bydy of Chryst w t. s Peter the other apostles Harken good syster vnto saynt Austen wordes He that coÌmeth to theauter to be howfled being chast of body cleane of harte w t a pure coÌscyeÌce a deuout mynde shall come to the heuenly auter before the face of god Welbeloued syster lysten to the wysdome of the sarpeÌt wheÌ y â sarpeÌt doth iÌtend to driÌke or euer he come to y â wel he iÌforceth hym self to vomyt out al such venym as is in hym then he drynketh I praye you good syster to folowe the serpente in this thynge and to vomyt out all your poyson or euer ye come to the fouÌtayne that is or euer ye come to receyne the very body blode of our lorde Christ Iesus vomyt oute all hatred anger malyce enuy euyll wyll hurtfull thoughtes forgyue al your neyghboures all such thynges as they haue wronfully done vnto you that your synnes also may be forgyueÌ you For the lorde sayth forgyue ye shal be forgyuen and doyng thus as I haue told you ye may come to the fouÌtayne of lyfe that is to Christ Iesus the louÌtayne of all goodnes For he sayth I am y â breade of lyfe y t is cuÌ froÌ heueÌ of this breade speketh Da. Men hathe eateÌ aÌgels breade and not w tstaÌdynge this breade came from heuen yet because it is a bodely thiÌg it was nothyng coÌuenyent for angels but that thynge onely that was prefygurde mente by y t breade wyne God is y e angels bread the sacrameÌt of y e auter is his very flesshe blode the whiche man doth eate and driÌke spirytually and by the selfe same thiÌge that angels do lyue by in heuen by the selfe same man doth lyue iÌ earth for that thyng that man doth receyue is spirytuall but as the apostle sayth Some that were in wildernes did eate this meat spiritually yet they be deade so it is now in goddê church For to some the body of Chryst is very lyfe to some other it is payne and the punysh meÌt of syn withoute doute this blessed sacrament is a very lyfe to those y â be goddes seruauÌtes to those that throughe neglygeÌce ignorauÌce are meÌbres of the deuyl it is death Wherfore good syster A exhorte you y e wheÌsoeuer ye receiue this blessed sacrameÌt y â ye stedfastly beleue it to be a nother thynge theÌ it semeth to be by y â taste Here good vyrgyn what y â prest saith when he doth coÌseerate this blessed sacrameÌt We desyre pray saith the prest that this oblacyoÌ may be made blissed by the which we be blessed and to be wrytteÌ by y â which all we are wrytten in heuen ratifyed by the which we are rekened to be in Chryst and to be reasonable by the whiche we are delyuered froÌ all bestyalyte that it wyll please god to make it acceptable to that inteÌt that we beyng dysplesed w t our myslyuyng maye be acceptable vnto his blessed son Christe Iesus Therfore good vyrgyn Christe as I haue tolde you be fore in hym selfe dothe fede the angelles in heuen and also in earth he in hiÌselfe doth norysh all good faythful people Christ by his onely preseÌce doth fede y â angelles in heaueÌ Christe of hiÌselfe doth fede vs by faith iÌ this worlde that we faynt not in the way Christ doth repast both angell man of hym selfe yet he remayneth holle in him selfe O how good is this bread O how maruaylous a thynge is it by y â whiche the angelles of heuen we of the worlde are satysfyed Chryst is y â breade of life which is the angels fode and refectyoÌ and our onely redeÌption Now good sister pray vnto god w t all your hart minde
that it wyll please hiÌ so to puryfy your conscyence that ye may receyue the mysterye of his precious bodye and blode Amen â Of thought the .xxxix. Cha. DEare syster heare I pray you what God saith by y â êphe Isa Take remoue all euyl froÌ your cogytacyons thoughtes not w t staÌding a maÌ cease leaue of to do euyll yet yf he be in thoughte iÌ hart defyled he is not w toute faute and therfore sayth s Isodory MaÌ doth not syn onely in dede but also in thought mynde yf suche thoughtes do delyte please hym For as the vyper is kylled and dystroyed by his yonglinges beyng yet in her bely so our owne euyl and myscheuous thoughtê coÌsume and slay our soules yf we nonrishe them within vs. Wherfore good syster I counsayle you that with al diligeÌce ye take good hede to your hart minde for from the hart coÌmeth both life and deth HarkeÌ also what y â spouse sayth in the Cantycles to the laude of y â holy church The heate of thy heade is like y â kynges purpure ioyned to pÌlates The heare of the church is the lytle bed of the deuoute soule it is in memory as is the kiges purpure ioyned vnto the pÌlates for purpure is bouÌde by haÌdfulles to those pÌlates wherupoÌ they cast water y â which water runneth throughe the pÌlates vpoÌ the cloth so is purpure died of this doth purpure take his name And al this doth agre is ryght coÌuenyent and meete for the deuout soule For the heares of y â hed are the thoughtê of the mynde y â which are bouÌde vnto these condettes for they are faste bouÌde in holy scrypture because they shulde not ruÌne ouer belost in vayn Therfore kepe your hart minde froÌ such noyfull thoughtes loke it be net pure lest y t any such vayn thoughtê cuÌ crepyng in vnto it For god doth not onely examine maÌnes body but also he examyneth his soule God iudgeth maÌnes coÌscyence God iugeth mans thought y â soule of maÌ yf any vayn thoughtê do moue or troble you coÌsent not iÌ no maner of wyse vnto theÌ but iÌcoÌtynent eiect theÌ froÌ you And as sone as y â scorpioÌ shal appere breke his hed that is breke and caste away al such euyll cogitacyoÌs A faute must be amended there where it hathe his begynnyng that is in mans hart put oute of your hart the hede of all euyll thoughtes for there caÌ no thyng be hyddeÌ froÌ god God is euery where the spiryte of god fulfylleth all maner of places the maiestye of god almyghtye pereseth the elemeÌtes god knoweth maÌs thought Good syster wyll ye neuer be heuy Ye good brother TheÌ inteÌd to lyue well for yf ye lyue well ye shal neuer be heuy For a sure a vncarefull mynde setteth lytle by heuynes a good a cleare coÌscyence is euer more in myrth yf ye contynew in goodnes all heuynes shall froÌ you departe yf ye coÌtynew iÌ holynes deuocioÌ ye shal haue none occasion of heuines Yf ye lyue well ye nede nother to fere plage nor yet death But the coÌscience of a sinner is euermore in payne he that is gylthy is neuer at reste And a synfull mynde is alwayes vexed w t the pryckes of his owne coÌscyence Good syster listen what the lord sayeth of the woman to the serpent she shall breake thy heade The serpentê head is theÌ broken when a maÌs faute is there ameÌded where it had his begynnyng I praye GOd to puryfye your harte your mynde froÌ all syn and euyll cogytacyon that ye may serue hym in al purenes and clenlynesse both of mynde and thought ¶ Of silence the .xxx. cha I Saye the prophet sayeth That scyleÌce is the honour of iustice his perpetuall sauegarde and suertie the prophet Dauid sayeth put some defence custody aboute my mouthe a dore of circuÌstauÌce about my lyppes The holy fathers keping there sileÌce applide gaue all there mynd to knowe to se the swetenesse of the lord leauyng of all worldly care they gaue them self holy to coÌtemplatioÌ Good syster I praye you to despyse to auoyde al vnhonest coÌmunicacyoÌ to fle froÌ all vnclenly wordes for vayne coÌmunicacioÌ doth right sone polute defyle mans soule And maÌ doth that thing ryght willyngly that he hereth gladly neuer speake such wordes that maye let anye vertue or goodnesse nor neuer speake y â thynge that shall not become you to speake Let no such wordes scape you that may hurte those that heare them flee all vnclenly wanton coÌmunycacyon For vayne wordes betoken a vayne conscyence mans tongue declareth and openeth his conscyence and loke what a mans wordes be suche is his harte and mynd For the mouth speaketh after the abundaunce and courage of the harte Refrayne yourself froÌ all ydle wordes Use to tel no vayue fables for ydle wordes shall be condeÌpned Euery man shall gyue a tekenyng of his wordes and at the day of iudgemeÌt euery maÌs wordes shall stande before his face Loke therfore that youre wordes be ful of grauyte of sadnesse and of good lernynge and that theybe irreprehensyble Loke that youre tongue be not the cause of yourdaÌnatioÌ enuiroÌ your mouth w t good watche meÌ and seale vp your lippes Put y â clausures of scilence vnto them Loke what tyme ye do speake and in what houre and speak in conuenyent tyme holde youre peace when tyme shall requyre speake not vntyll ye be spoken vnto Let a nother mans demaunde opon youre mouthe speake but fewe wordes passe not your measure for in manye wordes is syn A babbeling and a chatterynge made is counted but a fole For she that is wyse vseth fewe wordes Wysdome causeth fewe wordes and it is a great foly to speake many wordes ãâã Loke therfore y e in wordes ye passe not your measure Good syster I pray hym to kepe youre mouth y e hath choseÌ you to his spouse and seruant ¶ Oflieng the .xxxj. cha LYers are ofteÌ tymes the occasyon cause that men byleue not those which tell the trueth Man shulde auoyde exchue all kyndes of lyes notwithstandynge there are some of lesse syn then some as wheÌ a maÌ fayneth some pretye lye for the welth of many other But yet bicause it is wrytten the mouth that lieth kylleth the soule perfyte good men haue also auoyded this maner of lienge nor wolde in no maner of wyse defende anye mans lyfe by deceyte least y â by helpyng of other meÌ they shuld hurte there owne soules But yet I beleue y â such maner of lyenge is lyghtly for gyuen My welbeloued syster in god I exhort you to flee asmoche as is possyble all maner of lyes nor willigly ye shall not speake that is false nor study to lye notwithstandyng ye may do another man pleasure withall nor ye
this world we shal be god wyllyng fouÌde pure and without faute atthe day of iudgment ¶ Of sickenes the .xliij. ca THe lorde sayeth Those that Idoloue I chasten God doth chasten correcteth men in this worlde thre maner of wayes he correcteth those that are noughtes to theyr dampnacyon Those y t he hath choseÌ if they do are to there purgacyon And those that are good meÌ to y â augmentacyon of theyr glorye God punysshed the egiptiens to theyr dampnation Lazarus to his purgacion And Iob to his probacion God also at some tyme dothe punish man or euer he syn and that bycause he shulde not syn as was saynt Paule The whiche by the instygacyon of the deuyll suffered the temptacyon of the fleshe Also God punyssheth man after that he hath trespast to theÌtent he shulde amende as he that is delyuered to the deuyll to be punished in body for the saluacyon of his soule Also it is verye profytable for those that are welthy and in good helth to be troubeled w t sycknes least that be to moche helthe they take greater pleasure in these transytore and earthly thynges theÌ they shuld do such bodely helth as causeth the soule to be sycke is not good But bodely tribulacyon sycknesse bringinge a mans soule to saluacyon is ryght pâofytable The apostle prayseth the sycknesse of the body saynge The weker I am in body y â more stroÌger I am in spiryte A maÌ shuld neuer murmur agaynst goddes punyshmentes for by suche correctyon he amenth his disordinate lyfe and mislyuynge But yf we wolde remembre the syns we haue displeased God withal we shulde suffer the sycknes of the body moche better then we do A man shulde not murmure agaynst GOd when he visete hym with sycknes why so For god whose iudgemeÌtes are iust hath iudged hym to haue deserued it Yf then in his sycknes he murmour against goddes vt sytacyon he estemeth the iudgement of GOd to be vntrewe and so he prouoketh God to anger Nor that thynge cannot be iuste that pleaseth not god the ryght iudge God dothe chasten those that he loueth scourgeth all such chyldreÌ as he draweth vnto hym And taketh no lesse pleasure in them then doth the father in his chyldren God in this lyfe doth spare and is very gentyll to synners not to those that are good men But in another worlde he dothe not so For there he doth spare vpholde the iust sharply correcte the vniust mysdoer Deare syster dolor heuines is coÌmen to all men There is no man with out sorowe in this worlde God doth euer more correcte chasteÌ those he wolde shuld be saued Good syster be not moued nor chafe not in your sycknesse But wheÌ ye be sycke thaÌk god therof rayther desyre soule health theÌ bodely helth For the aduersites of y e flesh is y e remedy of y â soule Sicknes wouÌdeth hurteth the body but it curith the soule sicknes consumethe vyce syckenes couleth queÌcheth the heate of al bodely lust by syckenes a maÌ is proued not dystrude golde is proued by fyre pourge youre selfe in the chymney of tribulatyoÌ that ye may be appere vn defyled suffre to be burnt w t the fyre of persecutyoÌ y â ye may appere immaculate pure for all these thinges that ye suffre are for your probacioÌ Therfore my welbeloued syster in god murmour not in your syckenes blaspheme not nor ye shal not saye Why do I suffre all this trybulacioÌ why doth god punish me Good brother I pray you tel me what I shuld say wheÌ I am sicke in tribulatyoÌ how I shulde accuse my selfe Deare syster accuse yourself after this forme maner I haue sinde and done a mysse I am not punyshed as I haue deserued I perceiue not that god taketh egall veÌgeauÌce vpon my synnes I fele y t I am gentlier intreated theÌ I haue deserued my tribulatyoÌ is moche lesse then is my faute my payne is nothyng in coÌparyson of my synnes my tormeÌtes are nothiÌg lyke my myslyuyng O good syster wyll ye be pourged of your synnes then in trybulacyoÌ and payn accuse your selfe extolle the iustice of god it is suffycyeÌt for your purgacyoÌ if ye ascriue your punyshemeÌt and payne to goddes iustyce yf ye humlye mekely gloryfye god for y â syckenes and trouble he senteth you for god dothe correcte you with the scurge of pytyfull castigacton he doth vse very gentyll correctyon and he that lettynge you vnchasted dyd despyse you and caste you of dothe now correctynge you desyre ye shulde retourne vnto hym agayne O honeste vyrgyn thinke and call all worldlye tormentes to your mynde and all maner of payne all maner of crudelytye and tyranny all oppressyon all heuynes and compayre me all these thiÌges to the payne of hell and ye shall fynde that youre payne is very easy lyght Good syster yf ye feare any payne feare the paynes of hell For the paynes of this world are temporal the paines of hel eternall yf a maÌ desceyse dye iÌ these paines the payne remaynethe here but yf he be in the paynes of hell they succede styll and continew for euermore Ueryly yf ye fortune to amende and retourne to goodnes theÌ al the paynes and tribulation that ye suffred were your amendmeÌt for trybulatyoÌ doth lose hym that is conuerted froÌ synne These preseÌt worldly troubles are as a purgacyon to hym that is ameÌded he that is tormeÌted and chasted in this worlde is delyuered in a nother but they that are not chastened nor corrected here are in dauÌger to be daÌpned both teÌporally eternally For they are fyrst iudged in this worlde fynally in a nother for euermore and such haue double paine daÌpnacyoÌ they are twysevexed and trouled for they ar here iudged and troubled hereafter iÌ perpetuall payne So it foloweth theÌ y â it is goddes haÌde y â doth punish you his indyngnacyoÌ y â doth vexe you and being angry with you he hath coÌmauÌded ye shuld suffre such tormeÌt trybulacyoÌ That ye are broughte lowe by syckenes y â ye are tormeÌted with the sharpe teÌptacyoÌs of y â fleshe that ye are vexed w t sorow and w t the passyoÌs of the mynd that ye are troubled w t euil spirytes all this the iustyce of god dothe sende you for your synnes your owne wepens fyghteth agaynst you ye are wouÌded with youre owne arrowes ye are hurt with your owne daâte for that that hath caused you to trespas doth trouble vexe you and because ye haue folowed youre bodylye luste ye are tormented in youre body ye coÌplaine of that thing that ye trespaste with all Good syster ye are tormented in youre bodye because ye haue synde w t the body ye are troubled iÌ that thyng that hath been the cause of youre trybulacyon loke by what thynge ye fell to synne in the selfe ye
GOd this feare is also caulde chyldly feare for it feareth not god as a seruaÌt fereth his cruel maister but as a child feareth his swete father But what meneth Dauid be this sayenge y t feare of god remayneth for euermore When saynt Iohn layeth that perfet charite dothe repell and chace feare awaye This is that we tolde you before that he hathe chast feare in hym that fereth not GOD bycause of the paynes of hell nor for the tormeÌtes of the fyer but for the reuerence loue he hath vnto GOd and this reuerent louynge feare to God shall endure for euermore He that feareth god for the paynes of hell hath not this chast fere but the feare called seruyle nor he hath no perfyte charite for yf he loued god perfetly he wolde haue êfyte iustice in him selfe shuld not feare god for feare of the paâes of hell but onely for reuerence and good loue therfore the fere of payne is not in charite for perfyte Charite putteth all feare awaye A seruaunt feareth his maister after another sorte then the chyld the father The seruant feareth his mayster with dispeare and hatred the childe fereth his father with all loue and reuerence Therfore I aduyse you to feare god with all loue and reuerence I wyl not ye shuld be euermore vnder the yoke of feare but that ye shulde lyfte vp your selfe vnto god the father that made and created you as his owne doughter Also I exhorte you to loue god chastely and that ye prefar nothynge aboue his loue but y â for his sake loue ye esteme lytle all worldly thynges Ferthermore honest virgyn I desyre you to amende your liuyng as moche as ye maye possible in such maner that your wordes and coÌmunicacioÌ may be pudyke chast youre pase all honest your couÌtenauÌce huÌble meke your tongue affable your soule replenished w t the loue of God your handes ful of good workê the lorde helpyng you without whose ayde it is impossible to do well My deare syster in chryst yfye feare GOd withall youre harte ye shall haue great abouÌdaunce of ryches not onely in this preseÌt lyfe but also in tyme to come Of charite v. cha THe king hath brought me into his wyne celler hath ordayned charite in me This wine celler is y â church in the whiche is the wyne of prechyng of y â gospel Into this celler is brought y e louer of y e spouse y â is y â deuoute soule of maÌ wheriÌ charite is ordained set for eueri thynge ought not to be equally belouyd but in diuers maners we shulde not loue all thynges alyke and with one affectioÌ but one more and another lesse for why to know what we ought to do and not to knowe howe to order it is no perfite science for yf we loue not such thynges as we shulde loue or yf we loue suche thynges as we shulde not loue our charite is not well orderde or yf we loue any thynge more or lesse then we shulde do oure Charite is not well ordered for Charite well ordered wylleth y â we feare god aboue all thyng we shulde loue god with al our harte that is with all our vnder standyng and w t all our mynd that is with all our wyll and with all our thought that is w t all our memory we shulde also eâalte and lyft vp vnto god all our vnderstandynge all oure thought all oure lyfe of whome we haue althynge And beware that there be no part of our lyfe in ydelnesse but what soeuer y â coÌmeth to our mynde redresse it vnto hym from whome finally all feruentnes of loue dothe descende and flowe Therfore my dere syster it is a ryght worthy thynge a very necessary that we loue God aboue all thynge for he is the soueraine goodnes then to loue the souerayne goodnesse is souerayne beatitude the more a man loueth god the more he is fortunate he that loueth god is reputed to be good and yf he be good it foloweth y â he is fortunate Of the whiche thynge it is wryten in the canticles The loue of god is as stroÌge as death that is well sayde for as death doth violently seperate the soule from the bodye so the loue of god dothe violently seperate man from all carnall and worldly loue and verely the loue of GOD is as stronge as death for wheÌ that through the loue of god we be mortified froÌ vice then what soeuer death dothe in mannes body the same dothe the delection of god in the cupidites and pleasures of this worlde God shulde be beloued for his owne sake for he is the souerayn goodnes of all goodnes and he that hathe created vs of nought Charite is the delectioÌ by the which the lorde is loued for his owne sake and a mans nyghbour forgoddê sake Aboue all thing fyrst god ought to be beloued as I haue shewed you that is before all other thynge and secoÌdarely your neyghbour in god that is in all goodnesse Charite hath two coÌmaundemeÌtes and preceptes The fyrst pertayneth to the dilection of god the whiche is y â principall point of all The seconde pertayneth to the dilection of your neyghbour the which is lyke vnto the fyrst as it is wryteÌ Thou shalt loue thy lorde god thy neyghbour as thy selfe as thoughe he wold say y â shuld loue thy neighbour for y e thiÌg to y â ende y â dost loue thy selfe y e iâ y e he maye be good come the blysse of heuen And of this godly neighbourly dilection chryst in the Canticles sayeth vnto his spouse charite for if charite were in him god shuld be in hym for God is charite Also we shulde loue our neighbours kynsfolke yf they be good goddes seruaÌtes but yet we shuld rather loue a strauÌger copelyd vnto vs by charite then our kynsfolke that neyther loue nor serue GOd Why so For the coÌiunction copulatioÌ of men by charite is of a more ê fectioÌ holynesse then onely bodely coniunction We shulde loue all faythful people but for asmoch as we caÌnot profyte theÌ all we ought principally to profyte theÌ the which by reasoÌ of in habitatioÌ tyme other oportunites are straytly ioyned vnto vs by charite but yet w t lyke loue we shuld desyre euery mans saluattoÌ loue al maner of people charitable that is we shulde loue them to thentent they may loue God and be saued yet we ought not to shewe the workes of mercy egally to euerye man but to some more to some lesse My welbeloued sister yf we kepe trewe and perfyte charite by GODdes helpe and grace we may come to saluation and for the loue of god we shulde loue our enemyes as it is wryten Loue your enemyes do good to those that hate you and pray for them that persecute you that euen so ye maye be the chyldren of GOD. Then good
his synnes to memory the other is wheÌ the soule with great depe sythes desyreth to come to euerlastyng ioye the soule of euery iust maÌ is moued by coÌpuÌctioÌ foure maner of wayes The fyrst is by y â remembrauÌce of his syn the seconde by the remeÌbrauÌce of the paynes y â be to coÌe The thyrd is by remeÌbraunce of the peregrinacion of this mortall lyfe The fourth by the desyre of heueÌ the whiche the soule of man dothe greatly couet Euery wretched synÌer knoweth that god doth then visyte hym when that by compunction he is prouoked to wepe for S. Peter dyd wepe through greate compunction when god beheld hym for it is wryten that oure lorde turned hym and behelde peter and that incontinently he went out and wepte bytterly of this speaketh the Psalmist God loked and the earth moued and trembled The earth doth then tremble when the poore wretched synner is moued to bewayle his si ãâ¦ã es Wherfore good syster I wolde counsell you to call your synnes to remembrauÌce in prayer and sorowfulnesse for his prayer is not cleane nor yet acceptable that prayeth w tout coÌpunction or contrition I pray you to harken vnto the examples of holy sayntes y e which by coÌpunction and lamentacyoÌ haue obtayned of god pardon and forgiuenes of theyr sinnes As Samuels mother by compunctyon deserued to haue a chylde and ferthermore she optayned of god the gyfte of prophecie Dauid by long waylyng and coÌpunctioÌ optayned pardoÌ of his aduenture and murther for the prophet sayde thus vnto hym Thou shalt not die for the lorde hath translated thy synne And good father Tobias by such coÌpuÌction teares was restored to his syght and holpen of his pouerte for the angel Raphael sayde thus vnto hym be glad quod Raphael agayne be of good chere for y â shalt be shortly holpeÌ And the glorious Magdalene through greate coÌpunction and manyfolde teares harde these wordes of GOddes owne mouthe thy synnes be for gyneÌthe Good syster I haue recyted these exaÌples of holy sayntes vnto you that your teares lameÌtacyon for your missautes with coÌpunction maye be swete vnto you for coÌpunction is a desyrefull treasure and to mans mynde a ioye ineâarrable he that prayeth with trewe compuÌction dothe prophet his soule very moche A stronge champion is no lesse worthy of prayse beynge in lamentation then beynge in battayle consyderynge then that after oure bapteme we haue bespotted and defyled our lyfe with stynken syn set vs nowe baptyse rynse our coÌscyence w t teares for where is wepynge there is spiritual goostly fyre the whiche shall illuminate kyndle y e secretes of maÌs mynde y â weping the teares of peniteÌt êsons are vnto God as a chrystendome Welbeloued syster in christ yf ye haue coÌpunctioÌ ye are happe for coÌpunctioÌ of y e hart is the health of y e soule the coÌpunction of the mynde thought is the illumination of the soule for theÌ the soule is kynled when that by coÌpunction it is moued to wepe the coÌpunctioÌ of teres is the remission of synnes for then a mans synnes are for gyuen hym when with bytter wepyng and teares he remeÌbereth them coÌpunction dothe brynge the holy gost to man for as soone as the holy goost doth visyte mans mynde by and by the poore synner shall bewayle his mislyuynge ¶ The sisters demaunde O Good brother I requyre you to tell me for what causes in this mortall lyfe we shulde wepe The brothers answere GOod sister there are foure causes the first is for our owne synnes The second for the wretchednes and misery of this worlde The thyrde is for the compassyon of our neyghbour The fourth is for the pleasure of the celestiall and heuenly rewarde He wepte for his synnes that sayde I wyl washe my bed euery nyght and with my teares I wyll wete the couerlet of my bed And agayne bewaylynge the misery of this wretched worlde he sayde Alas I am in great sorowfulnesse for why my labour that is my lyfe is prolonged and in these my wretchednes I dwel not among good men but among synners the whiche are vnderstanded by this worde cedar my soule hath ben very longe absent from god Also y â good lord wepte through pite and coÌpassyon apon Lazarus and apon the citye of Hierusalem sayeng for yf thou hadest knowen the tyme of the visitacyon c. And S. Paule commaundeth that we shuld reioyce with those that are in ioye and wepe with those that wepe and beynge in greate heuynesse he sayde Who is sycke and I am not sycke And they y â are good iuste men wepe for ioye of the âeward of lyfe euerlastyng rehersynge the wordes of Dauyd say enge We sat apoÌ the floodes of BabiloÌ wepte wheÌ we remembered the SyoÌ that is wheÌ we remeÌbre our celestiall rewarde This preseÌt life is but death for it is ful of misery wretchednes the which thynges are not in heuen but only in this preseÌt lyfe the which is neuer at home but alwayes as vanished for beyng in this world we be neuer in the citie but wanderynge abrode and as straungers as it is wryten we haue no parpetuall demore in this worlde but we seke search for a place y t is to come that is for heueÌ Therfore good syster fyrst aboue all thynge I wold ye shuld bewayle your synnes secoÌdarely y e wretchednes of this world Thyrdly your neyghbour fourthly for the loue of the celestiall reward Honest virgyn loke ye pray to god w t good deuocion desyrynge hym to gyue you trewe coÌpunctioÌ of mind and of harte contrition for compunction causeth god to be with vs as he himselfe sayeth I and my father wyl come to him that hath coÌpunction and we wyl tary with hym Where is moche wepinge and wayling there are lightly no euyll thoughtes and yf paraduenture at some tyme they approche nygh yet they take no rote and therfore they can not abyde longe wepynge causeth a man to haue good confidence in God Harken good syster vnto goddes owne wordes Stand vp good doughter and come vnto me for truely wynter is gone and past the floures begyn to appeare and the tyme of loppynge is come for we haue harde the voyce of the turtyll in our countrey that is to say the voyce of the preachers and of the apostles are hard in goddes churche This turtyll is a very chast byrde whose custome is to buylde her nest in hygh trees and by her is signified the apostelles and other good docters whiche may say our inhabitauÌce and dwellynge place is in heuen the whiche turtyll rather mourneth then syngeth whose mournynge dothe signyfye the teares and sorowfulnes of good sayntes exortynge there frendes to mournynge and lamentacyon sayenge be petyfull and mourne you Therfore welbeloued syster taken an example by y â turtyll and wepe vntyll
ye may se the lorde in his hygh maieste it were better for you to wepe for the loue of chryst Iesus then to wepe for the feare of hell Thy chekes are as fayre as the turtyll doues the nature of the turtyll is that yf by any occasion or chaunce she lese her mate neuer to take no nother O chrystes spouse folowe be lyke the turtyll and loke that besyde Chryst Iesus ye take no nother spouse nor louer Be lyke the turtyll wepe bothe day and nyght with the desyre of Chryst Iesus your louer for he is nowe ascended to heuen where ye maye se hym syt apon the ryght hande of his father Your chekes are as goodly as the turtylles honest shame fastnesse is wont to be shewed and apeare in the chekes ye haue the chekes of the turtyll yf for youre spouse Chryst Iesus sake ye do nothynge agaynste his wyll ye haue the chekes of turtyll yf ye haue no nother louer then Chryst Iesus that is to saye yf ye loue no nother creature more then hym and all other for the loue of hym ye haue the turtylles chekes yf for the loue and reuerence of GOd ye leaue of al thynges that shulde displease him Therfore good syster bewayle wheshe out your synnes and wheshe them with compunctyon and many folde teares wheshe awaye youre neglygenses and youre manyfold transgressyons with contynual teares optayne by compunction and waylynge the remissyon of your synnes be sorowfull oft syghynges fynd the meanes to optaine and possesse ioye euer lastyng bewayle your iniquites bewayle the horribilnes of your synnes and by great lamentation call them to memorye and all to be sprynkyl them w t the aboundaunce of water and with contynuall and bytter teares deface them with continual deploracyon and with manyfold teares wheshe out that ye haue done by iniquite and agaynst goddes lawes for yf ye lament not your synnes in this world wheÌ shall ye saye these wordes Good lord ye haue receyued and layde my teares before you yf ye bewayle not your iniquite in this worlde when shall ye saye My teares haue ben to me as bread bothe by nyght and by day Therfore chrystes spowse I monyshe and exhort you to bewayle your syn in this mortall lyfe that ye may be confortyd in heuen for it is wrytteÌ fortunate be they that wepe in this worlde for they shalbe conforted Of heuinesse the .xi. Cha. THe lorde sayeth Amen amen this is goddes othe his maner of swerynge as though he wolde saye I sweare vnto you that ye shall wepe but the worlde shall reioyce ye shalbe very heuy but your heuynesse shall be tourned into great ioyfulnesse and pleasure and Salomon saveth a mery harte causeth a mery counte nauÌce a heuy spiryte is deiected in to the heuinesse of the soule A ioyfull harte and mynde maketh a man lustye but a heuy spiryte dryeth vp mans bones good chylde make no stryfe nor no contradiction in good thynges and in all thyng that is gyuen you loke ye vse no angery nor no euyll wordes for tribulacion is the heuinesse of the hart and y e ioyfulnesse of the harte is mans lyfe a troubelous mynde ingendereth heuynesse but a wyse man wyll resyst it by heuynesse commeth death heuynesse doth alter the force and streÌgth of mans harte but a mery and a lyght harte ingeÌdereth health heuines drieth vp mans bones And the holy man Athanasius sayeth that a heuy and a melancolius person is euermore malitius and causeth the holy gost gyuen vnto hym by GOd to be heuy as S. paule sayeth Cause not the holy goste that is in you to be heuy by whome ye are marked in the day of redemption Therfore good syster take good hede ye cause not the holy goste beynge and dwellyng in you to be heuy least he leaue you departe from you put al maner of doute and all hyghe myndefullnesse from you For they do cause the holy goost to be in care heuynesse therfore leaue of all heuynesse for heuynesse is syster bothe vnto doutefulnes hygh myndefulnes verely seculer heuynesse is of all euyll spirytes y â very worst very noyful to goddes seruantes secular heuynes hurteth feblished y â seruaÌtes of god the holy goste can not away iÌ no maner of meanes w t bodely heuynes Therfore good sister ordre your self so y t ye may be euermore in spiritual gladnes ioyfulnesse the which god aloweth greatly all spirituall gladnesse is good and thynketh apon nothynge but that good is despisynge all vayne and worldly heuynesse yf spirytual myrth were not good the Prophet Dauid wolde not say be you mery and ioyfull in God and ye that are iust meÌ reioyse you and ye that are ryght hartyd men glorifye your selues in god and agayne The iust maÌ shal be mery in god and shall put all his trust in hym and all that are ryght harted men shall be reioyced and conforted ¶ The sisters demaunde O Good brother yf heuynes be so euyll noyfull to goddes seruantes as ye make it how chauÌceth it then that Salomon sayeth that a wyse mans harte mynde is where is heuynesse and a foles harte where is ioye and myrthe The brothers answere WOrshypfull syster these wordes of SAlomon a wyse mans harte is where is heuynesse and the folysshe mans hart where is myrthe and ioye are to be vnderstanded onely of spirituall heuynesse and worldly ioye as though he wolde saye more playnly a wyse mans hart mynde is there where is spirituall and goostly heuynes And the hart of a foie is there where is worldly myrthe and ioye they are wyse that are in goostly heuynesse but they are very foles that are in worldly ioye And of this thynge speaketh the lorde sayenge be you glad and mery for youre names are wrytten in heuen And saynt Paule sayeth be as thoughe ye were heuy but trustynge and reioysynge euermore in god And againe he sayeth be ye mery in god I saye agayne be ye mery in god so it foloweth then that spirituall ioye is very good and confortable But the sorowfulnes that cometh by the couetousnesse of worldly goodes is very euyll of spirituall heuynesse ye haue in the gospel blessed be they that wepe for they shalbe conforted and of worldly and secular heuynesse Salomon sayeth Heuynesse hath ben many a mans death and hath no maner of vtilite ne profete in it and of spiritual ioye Dauid sayeth his harte that seketh god shall be in ioye of the worldly ioye it is wrytten Out vpon you that laugh and be mery nowe for ye shall wale wepe Yet good syster lysteÌ vnto saynt Paules wordes sayenge that suche spirituall heuynesse bryngeth a man to penaÌunce and that worldly heuinesse bringeth a man to death His prayer that is euermore in heuinesse is of no vertue nor ascendeth not vp to GOD
are many that herken dilygently to theyr wordes y â chasteÌ and correcteth theÌ But neuerthelesse they returne not to penauÌce Euery maÌ doth here of the ioyes of heuen and it pleaseth them but let theym also here of the paynes of hel to fere theym that yf they returne not to God for loue at leste way that they returne vnto hym for fere These ar y â wordes of saint I sydore they that are good meÌ receyue correctyon and repreheÌcyon very gentely Good syster dyscyplyne is the thynge that a mendyth all fautes the whiche oughte not to be abiected And therfore we be bouÌde to loue our prelates and other oure superyours and to accept there wordes geÌtylly for be theyr correccyon and castygacyon they take awaye oure wyll and cupidyte frome vs and of these prelates it is wrytteÌ in the Cantycles The kepers of y â cyty haue founde me they haue beateÌ me and wouÌded me and they haue taken away my cloke be the kepers of the walles and watchemen we vnderstaÌde y â prelates and suche as kepe and defende the state of oure holy mother y â churche the whiche also do fynde oute the deuout soule and be there preachynge stryke wouÌde her wyth y e loue of Chrystes charytie neyther doth this suffice theÌ but they also take away her cloke from her that is al teÌporal substauÌce erthlye delectatio that so they may send her free froÌ worldlie ryches synne to the kyngdome of Heuen Wherefore deare syster iÌ cryst it is verie fit y t we loue our prelates so y t we may receyue froÌ theÌ y e dycypline of our saluacioÌ accordyng to the couÌsel of Kyng Dauid saying AppreheÌd discipline leste suÌtime y e Lord be wrath y â perishe out of y e iust waye It is expedient y â we embrace dyscipline Yf he that receyue it not shal perishe out of y e ryght way doubtelesse he shalbe coÌfyrmed in y e iust waye y t receuyeth discypline Nowe therfore venerable sister I monyshe you y t you wittyngly accept dyscipline that you may bee freed froÌ y â anger of God almigÌtye coÌfirmed in the iust waye Gyue him many thankes y t shal chastyse you If your Abbesse or Prioresse shall repreheÌde you for your good be not greued wheÌ they shal shewe you the way of saluatioÌ listeÌ wittyngly vnto theyr doctrine when anye one seketh to aduaunce you iÌ y e spiritual course whyche you haue vndertakeÌ be not rebellyous towardes him Loue them y t shal reprehende you for your offeÌces reuyle not them y t rebuke you neyther render euyl for good ne aunswere churlishlye to good instructioÌs render not vnto them crosse wordes for their courteous admonicioÌs And why so For he that lerneth dyscypline loueth wisdome therefore yf you will loue discipline you wyl become wise prudent if you wil pacieÌtly endure chyding you wyl become patiente if you endure correctioÌ humbly Honest vyrgyn for this cause we are chastysed of oure Lorde of our superiours in thys lyfe that with y â world we be not damned It is far better for vs to be correÌted in this lyfe by oure superiours for our neglygences then to be damned iÌn y t lyfe to come It is better for vs to be chastysed now for our transgrecioÌs faultes theÌ to be punyshyd in the next world It is better for you to be scourged by y e hande of youre Abbesse then to endure eternal sorrow anguysh It is better for you to be chastysed by y e hande of your Abbesse theÌ to susteyne those tormentes that are endeles those tormentes y â shal neuer cease those torments iÌternal whych shal last for euer It is better for you to be teÌporal lye scourged wyth twigges by y e hand of your Abbesse or Priores theÌ to be eternally scortched in those hellish flames FroÌ which he vouchsafe to delyuer you who wyth hys precyous bloud hath redemed you Amen Of Obedyence Chap. xix My deare syster hear y e wordes of y â Apostle S. Poule Let euerie soule be subiect to y e hygher powers for there is no power but of God Those y t are of God are ordayned To resyst y e power of god is to resist y e ordynaunce of God we shulde dyspyse no maÌnes power whether he be of y e church or of y e worlde for they be ordeyned of God Therfore when so euer be inobedyence we resyste agaynste oure prelates we do iniurye vnto almyghtye god and when that be pryde or be inobedyence we be rebellyous and sturbburne agaynste oure superiours we do agaynste goddes commaundemente and as inobedyente personnes we dyspyse god saynge They y t here you here me that is to saye they that obeye you obey me and they that dyspyse you dyspyse me Good syster in God they that dyspyse theyr pÌlates dispise god they y â honour theyr pÌlatê honoure god they y â be obedieÌt to theyr prelates are obedyente to god The Prophet Samuell dothe greately prayse obedyence saynge that obedience is moche greater and moche more acceptable to god then is sacryfyce And to obey is moche more acceptable theÌ to offer vp y â fatte of shepe for why to repugue not to wyll obey nor accorde to our superyoures is reputed as Idolatry Mary through pride and inobedyence murmured agaynst her brother Moses and by and by she was smitten with the lepre This Mary that rebelled agaynste Moses that is againste her prelate dothe sygnyfye the soule of euery man y â by iobedyence and pryde dothe murmour agaynste his prelate to y â which he wyll not obey nor receyue his good and holsome preceptes of saluation and therfore it is smytten with the lepre that is with stinkynge syn And in lyke maner Chora Dathan and Abyron the which by pride and inobedience withstode Moses and Aron were through the represumptyon punyshed as it is wrytten by Dauid The erth dyd open and swalowed in Dathan and closed it selfe vpoÌ the congregacyoÌ of Abyron and y â fyre burned theyre churche and them And when kynge Ozyas be pryde and inobedyence toke vpoÌ hi to sence agaynst goddes lawe intendyng to do sacrifyce the Lorde smyt hym with the lepre in the forhede to lerne hym that he sholde haue bene a shamed of his folyshe enterpryse And kynge Sall throughe his inobedyence lost his kyngdom and was takeÌ by his enemyes And the whale swalowed in the êphet Ionas y e which flede his wayes be inobedyeÌce and kepe hym in the bottome of the See thre dayes Therfore we muste take good hede we rebell not agaynst our prelettes and oure superyoures leste the Lorde vysyte vs and sharpely punyshe vs be theym for they are in his stede place Good syster the lorde hath apoiÌted ordeyned the prelettes of the church with other rulers for our soule helth to êuide for vs to giue hi acouÌpt of our
deme nour to coÌserue kepe vs froÌ al sin vnthriftines of y â which thiÌg sait Paule wryteth sayng Be obedyent to youre superyours and subiecte vnto them for they watche to gyue acountes for your soules The superiours prelates of the churche shuld take hede rule Christes people with al solicitude and diligence of the whiche thynge it is wrytten in the Canticles Thre score of the most stroÌgest valyanstes of all Israell stode aboute Salomons bed holdiÌg swordes iÌ theyr handes wel a poited to fyghte and euery one had his sworde hangynge vpoÌ his thygh for the fere of y â night The trewe SalomoÌ is christ hâ selfe for he is very peasyble and hath made peace concorde betwyxte god maÌ By SalomoÌs bed is vnderstaÌded y â coÌgregatioÌ of faythful people w t whom god doth dwell rest The valyauÌt and stronge men which do compasse aboute Salomons bedde be the prelates of the church the whiche be reprouynge correctynge and exhortyng of men to vertue do compasse and defende goddes churche agaynst vyce other enimys both vysible and inuisible the whiche prelates are therfore called stronge bycause they are or shulde be perfet in the obseruauntes of goddes coÌmaundemeÌtes holdyngâ theyr swordes in theyr handes that is the worde of god for in theyr prechynge they shulde represse the vyce and synnes of theyr subiectes And they are very wel apoiÌted to warre for it is nedefull y â they be alwayes redy to withstande all spirituall battelles And they haue theyr swourdes vpoÌ theyr thyghes that is they shulde fyrst represse and correct theym selues of all carnall and flesshly luste and then theyr obediences and subiectes They do all this for y â feare of the nyght that is agaynste the secrete tem tatyons of the deuyll the which in the nyght of this world doth proue and attempte the forsayd prelates verye sore to this entente that after they haue deceyued theym they maye the more easlyer bespot and defyle the for sayd Salomon that is the forsayd congregacyon of faythfull people goodes seruauÌtes in the whiche throughe grace the trewe Salomon Christe Iesus do the reste Welbeloued syster I haue declayred these thynges vnto you bycause ye shulde knowe that humbly we oughte to obey our prelates and superyours Obedyence is the onely vertue that bryngeth all other vertues to the soule and wheÌ they be there it kepeth theÌ there of the which obedyence the wyse man sayeth Obedyence is better then sacryfyce For by sacryfyce other straunge fleshe is deuoured and slayne but by obedyence a mannes proper fleshe and wyll is ruled He that is obedyeÌt speketh of vyctory for who so mekelye is obedyent to another mannes worde ouercommeth hym selfe Adam fel bycause he was inobedient Chryst mounted vp to heuen bycause he obeyed his father euen to deathe and as by Adams inobedyence there are many synners so be the obedyence of Chryste there are many iuste men And as by Adams mysfaute and synne euery man and woman is in the way of daÌnacyon so by y e iustyce of chryst euerye man is in the way of iustyfycacyon And as the inobedyence of oure fyrste father ingendred deathe so the obedyence of chryste ingendred lyfe Therfore my sister if for the loue of god ye be obedyente and buxum to youre superyours ye shall obtayne the kyndome of heuen saye nothynge nor be neuer rebellyous agaynste theym Loke y t iÌ no case ye speke agaist those y â be ordred to rule you honoure those y e ar better theÌ ye in scyence and in good lyuynge honoure euery maÌ as his good lyfe dothe requyre and deserue do reuerence to those that are in hyghe degre do them reuerence after youre possibylyte be obedyente to your elders and humble at theyre commaundement gyue place to those that be iÌ authoryte and do condige seruyce to youre superyoures be obedyente to euerye man in all good workes and godlye commaundementes O Chrystes spouse obey maÌ so that ye offende not the wyll and pleasure of God be neuer obediente in euyll be not obedyente to hym that shall commaunde you to do that is noughtes nor neuer consent to euyl dede be obedyente to no man in euyll of what power or authorytye so euer he be notwithstandynge he commaunde you vnder payn of deathe it were better to suffre death theÌ at any maÌs coÌmauÌdemente to do euyll or agayne goddes coÌmaundementes better it were to be hanged with al abhominacyon and shame then to be dampned etenally We owe oure obedience to god onely nor to no nother maÌ but onely for his sake our pÌlates our superyours are in goddes rowme and for his sake we be obedient vnto theÌ Therfore good syster loke ye be to them obedient and god shall gyue you y â crowne of euerlastynge lyfe Amen Of êseuerauÌce xx cha WEelbeloued Syster harken vnto saynte Hieromes wordes Men do not seke among chrysteÌ meÌ for theyr beginynges but for theyr ende and theyr contynuaunce Saynt Paule begaÌ but easesly yet he made a good ende Iudas Skaryot began well but he made a shrowed ende Iudas beginiÌg is alowed but the ende of his lyfe is reproued And sait Gregory saith y â perseueraunce coÌtinuance is the vertue of al good workes he laborth iÌ vayn that begynneth wel and leueth of and Saynte Isydore sayeth God doth not iudge a maÌ after his lyuynge in tyme paste but after his ende For it is written as I fynde the so shall I iudge the. And gloryous saynt Magdalane because she contynued styll sekyng of Chryst she after his resuscytatyon deserued to se hym fyrste of all other it is also written in the Canticles In my lytle bed be nyght I sought him whome my soule doth loue Therfore I exhort you good virgyn to seke Christ Iesus iÌ your bed that is in rest and quietnes and in conteÌplacyoÌ of y â mynde and ye shall seke hym by nyght that is in this worlde sythynge vnto hi desiriÌg hym y t ye may êfytely fynd hi in time to come se hi reigne iÌ his fathers sete seke hym contynually be good life y t ye may se his blissed face in y â celestial kingdome of heueÌ I praye you good syster to saye with Dauid my soule is maruelously a thyrste that is it hathe great desyre to come to god the fountayne of lyfe And when shall I go and apere before the face of god Uerely youre soule dothe desyre god yf it loue hym aboue all thynge truelye youre soule doth desyre god yf for his loue it dispyse all earthly thynges certaynly youre soule doth desyre god and doth loue hym yf it desyre to se hym syttyng in heuen vpon the ryght hande of his father And the prophet Dauid exhortynge vs sayth Seke the Lord and ye shalbe confyrmed seke to come to his face y â is in prosperyte in aduersyte in pouertye
sayde to avoyd and flye the teÌptacyon of the bodye kepe abstinence not only from meates and drynkes but also from all maner of worldly delectacyon that after this wycked lyfe ye may reioyce in heuen w t goddes angelles Of droÌkennes the .xxv. Chapi DEare Syster I pray you harken to goddes owne wordes Take hed your bodyes be not greued w t ebryete droÌkeÌnes And saynt Paule sayth be not dronken w t wyne in the which is excesse And SalomoÌ sayth wyne is a lechetous thing dronkeÌnes is full of stryfe debate be holde not wyne wheÌ his colour is goodly pleasauÌt for it goth downe full swetely but at leÌgth it wyll byte cast out his venomous poysoÌ Where dronkeÌship ruleth there is no secretnes Wyne hath brought many a maÌ to great peryl dauÌger both of body and soule Wyne was made in iocundyte myrth and not iÌ ebryete dronkeÌnes Where so euer fulthsuÌnesse doth abunde there ruleth fornycatyoÌ lechere voluptuous pleasure foloth a wel fed bely DronkeÌnes doth feblyshe the body deceyueth y â soule droÌkennes troubleth maÌs vnderstaÌdiÌg augmeÌteth y â fury madnes of the harte dronkeÌnes doth nourysh the flame fyre of fornycacyoÌ dronkennes doth so alienate a maÌnes vnder staÌdyng y â he knoweth not hymselfe A dronkeÌ maÌ is so farre be sydes hiÌ selfe that for the moste parte he knoweth not where he is It is to many a maÌ a lawde to drynke well not to be dronken of those speaketh the prophet sayng Oute apoÌ you that are stroÌge to drynke wyne to folow droÌkeÌnes again he saieth Out apoÌ you y â rise betimes to drynke froÌ mornyng tyll euening And the prophet cryeth sayng Awake ye droÌkardê wepe awake you y â drynk wyne iÌ swetnes he sayeth not awake you y â driÌke wine for necessite but you that drinke wyne in swetenes y â is w t great delectacyoÌ plesure DroÌkeÌnes acustomed is deadly synne dronkeÌnes is a greuous synne dronkennes is rekened amonge murder aduoutry for nycacyoÌ Dronkennes casteth a man oute of heuen dronkennes doth drowne cast maÌ into hel Noe dranke wine and afterwardes dysclosed such preuy partes of his bodye the whiche he had kepte close the space of syx hundred yeares And Loth ouercuÌmed withe wyne laye with his owne doughter yet he felte no synne for his mynde and vnder staÌdiÌg was alienate Now good syster thynke esteme you howe excecrable a thing y â droÌkennes is how moch goddê seruauÌtes ought to exchewe to auoyd it The sisters demauÌde GOod syster it is then syn to drynke wyne The brothers answere WOrshipful sister to drynke wyne temperatly is no sinne that is to drynke it withe sobernes for Saynte Paule wrytyng to his dyscyple Tymothe saith Drinke a lytle wyne to ease your stomacke and youre many folde syckenes and Salomon sayth wyne mesurably droÌkeÌ is helth some both for the soule and the bodye wyne withoute measure is poyson wyne taken withoute measure ouercoÌmeth a mannes vnderstanding by to moch wyne maÌnes wyttes be troubeled by wine lechery dothe encrease by ouer moch wine voluptuousnes is moued and prouoked by moche wyne voluptuousnes is nouryshed God hathe gyuen prepared wyne to reioyce mannes harte with all and not gyuen it to be dronken with all Therfore let vs not drynke as moche as glotony but asmoche as necessyte shall requyre lette vs beware we vse not that thiÌg to superfluyte that god hathe gyuen and ordred to sucker maÌnes bodye with al lette vs take hede we vse and tourne not to vyce that thyng that god hath gyuen to man for his bodylye helthe Let vs beware that we turne not our carnal medycyne to the vyce of ebryete and dronkennes many a man throughe wyne hathe been dystroyed by euyll spyrytes and dronkennes it selfe is no nother thynge but euen a manyfeste deuyll Therfore my welbeloued syster in Chryste Iesu yf ye drynk wyne moderately and temperately it shal be for your bodyly helth and y e ioyefulnes of your soule Drynke wyne soberlye and it shall delyuer you from all sluggyshenes and cause you to be dylygente and deuoute in goddes seruyce For wyne mesurablye vsed causeth a man to be dylygente and feruente in prayer Of synne the .xxvi. Cha. SYster lysteÌ vnto goddê saynge Who so euer dothe synne is seruaunt to siÌne Synne is commytted and done two dyuers maner of waies for eyther it is done by cupydyte and desyre or elles for feare as wheÌ a man wold haue that he desyreth or when he feareth to come to that y t he shuld come vnto Synne is commytted in mannes harte foure maner of wayes and foure maner of wayes in dede It is commytted in harte by suggestion the instigacion of the deuyll by delectatyoÌ of y â fleshe by voluÌtary coÌseÌt by y e defeÌce of pryde It is coÌmitted iÌ dede suÌtimes secretly sometymes manyfestly sometymes be custome and sometimes be desperacyon Under these for sayd maners we synne in harte and do it in dede Sinne is also coÌmytted thre other waies that is by ignoraunce by infyrmyte and industryously that is malycyously Eue synde by ignorauÌce as sayth Saynt Paule The man was not deceyued but the woman so that Adam coÌmitted synne iÌdustryously and Eue by ignorauÌce He that is deceyued knoweth not to what thynge he consenteth vnto Saynt Peter coÌmytteth synne by a certayne infyrmytye and wekenes when for the fere of a mayd seruaunt he denyde the lord his mayster Syn done by iÌfyrmyte is moch more greuous then that that is done by ignorauÌce but yet that is more greuous that is coÌmytted by malice theÌ y â that is done by ignorauÌce and syn which is done openly is moch more greuous theÌ that y t is done secretely He that synneth manyfestly doth double his synne For he sineth hym selfe and gyueth euyl examples to other it is a greate poynte a parte of iustyce for a man to know his owne iniquyte and to be ashamed of his mislyuyng It is moch better to abstayne froÌ synne for the loue of god theÌ for fere of the paines of hel Also it is better not to sinne theÌ after y â a maÌ hath synned to correct and to amend his faute Euery synner is bespotted with pryde For he y â dothe that that is forboddoÌ hiÌ dyspiseth goddê commaundemeÌtes Harken vnto me good syster harke I pray you what I saye vnto you By one mysfaute many vertues do perysh kepe therfore your soule from synne For he that synneth in one is culpable in all by one synne many merytoryous workes do perysh Incline nor bow not youre mynde to those thynges that the bodye desyrethe Nor sette not youre soule in the power of the flesshe consent not to no flesshly delectacyon for yf ye lyue after the fleshe ye shal sone perishe Loke therfore that youre conscyence be
shall defende no man with lyenge There is no lye that is iuste Lyes in euerye thyng are syn And all that agreeth not w t trueth is iniquite The temporall lawe punyshed those that are false those that are lyers yf euery man reproue lieng yf the lawe of man punish all falsehead coÌsider how moch more that such liers shalbe punished before god the very witnes of word dede before whome euery man must gyue accouÌt of euery ydle worde he hath spokeÌ be punished therfore Of this thyng speaketh Dauid saynge Thou shalt destrew coÌdemne al those y â lye Shal false witnes be vnpunished no verely Ther fore good syster fle auoyde all lyeng al false coÌmunicacyon speak that thyng y e is trewe nor neuer lye for no man Be trewe deceyue no man by lienge nor say not one thyng do another I pray god sende you the grace to speak that thing that is trew ¶ Of periury the .xxxij. ca THe lorde sayeth Sweare neyther by heueÌ nor yet by the earth For heueÌ is goddes seate the earth is his fote stole nor sweare not by thy head for thou canst not make the least heere of thy hed neyther whyte nor blacke But let your othe beye ye nay naye for yf it be anye more it is of euyl And as he that speaketh not can not lye so he y t sweareth not caÌ not be for sworn Howe craftely so euer a maÌ doth sweare yet god y t beareth witnes euery mans coÌscyeÌce taketh euery mans othe after the mynde intent of hym that sweareth nor we shulde not fulfyll y t we haue êmised yf it be noughtes Good sister wil ye y e I shew you how ye shall neuer be for sworne neuer sweare For yf ye sweare not ye shall neuer be forsworne So w tout swearyng a man shal neuer fall into êiury Leaue the vse of swearyng for y e custome therof bryngeth many a one to êiury sweare by ye and by naye For y e trueth hath no nede of othes faythfull and true wordes are in the place of a nothe The holy goost giue you grace to speak and to vse youre wordes moderately and modestyously â Of detractyoÌ the .xxxiij. cha WElbeloued sister harkeÌ vnto my wordes and to my exhortacyoÌ coÌsyder wel what I say vnto you Detraction is a verye greuous syn a greuous vyce a greuous exclamacyon and a verye greuous cryme euery man doth repreheÌd detractioÌ euery maÌspeaketh shame by stauÌderous Euery man doth dishonour them except such as be slauderous bacbyters or such as fauer theÌ and take pleasure in them Dauyd sayeth I dyd êsecute hym y â secretly bacbited slaundered his neyghbour There is nothynge more haynus then detraction Detractours barke as dogges do and as dogges do bite those y â passe by so these detractours batbyters do gnaw byte there neyghbours good name fame Therfore good syster remoue this slauÌderous vice of detractioÌ froÌ your tongue Gnawe at no mans liuyng repreheÌd nor hurt no maÌs liuing Defyle not your mouth w t no nother maÌs iniquite bacbyte not the synÌer but haue coÌpassyoÌ vpoÌ hym and feare that thyng in your selfe that ye reproue in another and amend that thyng in your selfe that ye reproue in another loke that ye be as diligent to correcte and to amende your selfe as ye be to correcte to reproue other And when ye intende to slaunder another man loke wel vpon your selfe and fyrst or euer ye backebyte or slaunder any other man reproue youre owne mysliuyng For yf ye loke well vpon youre selfe ye shall neuer hurte nor yet slaunder no nother man Therfore take good hede that with all dylygence ye reforme youre owne selfe and amende your owne euyll demeanoure Listen not to these detractours nor gyue no eare to these whysperers and mutterers For he that slaundereth a man and he that harkeneth vnto hym are in lyke faute These detractours are neuer lyke to come to heueÌ that virgyn that intendeth to come to euerlastynge ioye must slaunder no persone O venerable virgyn yf ye remoue your hearyng froÌ there detractours coÌmen bacbyters refrayne your tongue from all euyll and vnclenly coÌmunycacyoÌ ye as I haue sayde before shalbe counted amonge the prudent and wyse virgyns ¶ Of enuye the .xxxiiij. ca THe enuyous man is a meÌbre of the deuyl By whose enuie deathe came iÌto y â world enuye consumeth clene away all the braunches of vertue Enuy through his pesty ferus heate deourneth all goodnesse enuy is the mothe and the worme y â coÌsumeth destroyeth the soule enuy hurteth it selfe soner theÌ any other maÌ Enuye gnaweth byteth it selfe moche sooner theÌ any other Enuy byteth his owne maister first of al enuy coÌsumeth a mans senses vnderstaÌdyng It burneth wasteth his brest It teareth his soule as a pestiferus thyng it pearseth and runneth throughe maÌs hart And therfore goodnes must w t staÌde enuye and charite must be prepared agaynst it Good syster loke ye neuer be sory of another mans vertue nor of no nother maÌs êfyte torment not your self y â your neyghbour doth prosper there is no vertue but y â enuy hateth it is clene agaynst it And there is nothyng except misery but y â enuy is as an aduersate to it why so For nomaÌ hateth y â wretched y â virgyn y t desyreth to inhabite heueÌ must enuy nor hate no êson the virgin y â desyreth to go to the maryage w t chryst Iesus must not be sorowfull of another mans promocion honour Deare syster I beseche pray almightye god to clense to purifye youre harte mynde froÌ al maliciousnesse enuye to theÌtent ye may serue him in al purenes clenlynesse of lyfe ⧠Of anger the .xxxv. cha HOnest virgyn harken vnto SalomoÌs wordes A geÌtyl and a louly answere breketh anger And hastye wordes make anger and debate agayne he sayth Swete geÌtyll wordes do mitygate anger encrece freÌdes The more that a maÌ is vnpacieÌt y â more meÌ do iudge him to lacke wisdome By anger y â eye of the harte is troubeled by anger wise meÌ lese there wisdoÌe By anger meÌ fal be syde theÌ self Many meÌ are sone angery sone pacifyed plesed Some there be y t are very slowe to anger very hard to be pacy fyed agayne Some other there are which are sone angery very hard to be pleased but yet better is he y â is sone angry soone pleased theÌ he y t wyll belong or euer he be angarde long or he be pleased Deare syster I pray you harkeÌ vnto s Iames wordê sayng Let euery maÌ be sayeth s Iames hasty diligeÌt to here tardius to speake slow to anger why so For y e anger of man doth not effectuously cause y â iustice of god nor y e anger of a
in all vertue Ye good brother and I pray you shewe me harken then vnto me If ye wyl increase your vertues loke ye disclose theÌ not but hyde theÌ for feare of elatyon hyde youre good workes for feare of arrogaÌce euermore flye to be sene or estemed such as in very dede ye be hyde your vertue opeÌ your mysfautes and y â vices of your hart mynd And if ye euer dyd well or sayde well neuer shew it in the preseÌce of other open incoÌtynently your euyll thoughtes for synne detectyd with humilite displeasauÌce is lyghtly pardoned forgyueÌ synne doth encrease by keping iÌ hydiÌg therof for yf it be cloked of a lytle it waxeth great if it be manifestid shewed out it decreaseth and agayne if it be kept in it increasethe whenne vertue is cloked in then it augmenteth and increasethe yf it come abrode be knowen it vanisheth awaye decreaseth Vertue throughe vain glory coÌmeth to naughtes but yf it be hyddeÌ w t humilite kepte in it augmenteth meruelously Wherfore good syster as cryue your counsell all youre actes to god and iÌ al your operatioÌs workes cal vpoÌ god for help ascryue al thing to y â gift grace of god nor appropriate nothing to your owne merites presume nothynge vpon youre vertue HarkeÌ good syster vnto the wordes of y â apostle he that glorifyeth shuld glorify in god Therfore let all your glorify cacyon laude be in youre spouse Chryste Iesu Of humilyte the .xxxix. cha ODrare syster harkeÌ vnto youre spouse Chryste Iesus the whiche sayth in his gospel Lerne of me for I am meke huÌble of hart good syster humilyate yourself vnder the myghty hand of god y â iÌ time of tribulacyoÌ he may ex alte you helpe you y â coÌscyeÌce of a virgiÌ shuld euermore be huÌble heuy y t be humilite it may be pÌserued froÌpride by heuines froÌ all lasciuyusnes wantonnes humylyte is the most souerayne vertue a vyrgyn caÌ haue pryde is a very euyl vyce and a myscheuous a vyrgyn that is huÌble not w tstaÌdyng she be but euyll decked before god is glorious in vertue but the proude stately virgyn not w tstanding in the syght of maÌ she be good well besene yet in goddê syght she is but vyle reproued why so For the soule of the iust maÌ is goddes seate and he sayth vpon whome shuld I rest but on ly vpon him that is huÌble quyet feryng my wordes Good syster be haÌble grouÌd your selfe vpon humylyte be the lest of al other neuer preferre youre selfe aboue other repute not your selfe to be superyour to other but thike all other to be aboue you for y â more higher ye be so moch the more ye ought to humilitate your selfe in all thynge ye shall come to the glory yf ye kepe humylyte and the more huÌble and meke that ye shewe your selfe y â more hygher shalbe your glory come downe that ye maye ascéde hymylyate youre selfe that ye maye be exalted Exalte not your selfe lest ye be humilyated deposed For it is wrytteÌ who so humilyateth mekethe hym selfe shalbe eleuated exalted and he that exalteth hym selfe shalbe humylyated broughte lowe the hygher a man doth fal the more greuous is his fal humilytye knoweth not what fallyng meaneth humilyte is subiecte to no ruyne O good virgi remeÌbre y t god came very mekely iÌ to this worlde that he humylyated hiÌ selfe in forme of a seruauÌt was obedieÌt to his father vnto dâth Good sister walke folowe his example fotesteppê be vyle dispised abiecte displesauÌt in your owne sight for he y t iudgeth hym selfe here to be vyle in the sight of god he shalbe hyghly estemed he that hateth hym selfe in dyspleasure shal please almyghty god hyghly O drare syster be humble lowe in your owne conceite and presence that ye maye be made great hyghe in the presence of god almighty how moch y e lesse ye esteme your selfe so moch the more shal god esteme you If ye haue profouÌde perfyte humilytye ye shall beyng assocyated with the wyse vyrgyns reioyce in the eternall blys of heuen Of pacyence the .xl. cha THe lorde sayth blessyd be they that lyue peacibly for they shall be named the chyldren of god Then good sister yf they y e lyue in rest peace be blessid and called the chyldreÌ of god pacyence is very necessary for you pacyeÌce is a êfyte thiÌge of it selfe a pacieÌt virgyn is rekened to be wyse she that is impacieÌt testy is counted a foole ye may yf ye so wyl be marterde w tout any sworde that is yf ye kepe true pacyeÌce A pacyent person shall come to the companye of angelles but the enuyous and the impacyent shall be partycypant part taker with the deuel the peacyble man auoydeth all dyscorde and the impacieÌt styreth vp stryfe debate a meke vyrgyn is conteÌt to take to suffre iniury a pacyent mayde prepareth her harte as a place for god to dwell in Why so for Christ Iesusis the very peace and is wonte to rest in peace the doughter of peace shuld loue peace O good vyrgi ye shulde rather prepare youre selfe to take and to suffre iniury theÌ to do any lerne rather to suffre harme theÌ to do harme Be pacyeÌt modestyous amiable loue peace be at peace with euery maÌ loue euery body in charyte mekenes stryue to loue all other better then they loue you But yet be not to lyght in loue breake no frenshyp be alwayes pacyent in mynde be geÌtyll and affable in your wordes and coÌmunicacion shewe your selfe mery spryted fle all occasioÌ of debate despyse stryfe lyue in peace and rest And good syster yf it be possible be at one w t al the world ouercome al slauÌderous iniurys w t patience with the buckler of patience breake y â dartes of all iniury Holde out the shylde of good conscyence agaynst the sharpe and litigius tongue for as s Paule sayeth The wytnesse of good coÌscyence shalbe sufficient for you Ye are well armed w t vertue yf ye hurt not hym y t burieth you ye are worthie of great glorye if ye forgyue hym let hym go whome ye may displese The pece of god which passeth al vnderstaÌdyng defeÌde your harte soule froÌ all parel dauÌger ¶ Of concorde the xli ca. THere are syxe thynges sayeth the lord that my soule hateth and the seuenth is that I detest and abhorre that is a maÌ y t soweth dyscorde among his brethren he is acursed that soweth dyscorde among goddes seruantes he dothe greatly agaynst god y t breaketh peace and coÌcorde And he that causeth dyscorde amonge goddes seruantes dothe chryste great iniury why so For chryst is our peace y â which hath made of two thynges one y
misdoing the soner is his prayer harde A prayer must be spokeÌ pronouÌced w t harte not w t thy lyppes only it is better to pray vnder sileÌce w t harte theÌ in worde with out good inteÌcioÌ Amans prayer is theÌ moste purest wheÌ it is not corrupt w t suêfluus thoughtes such mens myndes are far from god whose prayers are troubeled w t worldly busynes Prayer is let froÌ his purpose two maner of waies The fyrst is when man intendeth not to leaue his synful lyuyng The seconde is when man wyl not forgyue such msfautes iniuries as hath ben done vnto hym A mans soule mynd is theÌ celestial wholy in the meditacyoÌ of god when it is not disturbed nor troubeled w t worldly workes and busynesses When a man doth pray he calleth the holy goste vnto hym after whose coÌmyng al such deuellysh teÌptacyoÌ as do vexe trouble his minde vanissheth away for the deuyll can not abyde the presence of y â holy goste He y â is hurt must praye continually for those y t did hurt hiÌ or els he is in great defaute syn For as the surgeÌ or medecyn caÌnot remedy the wouÌde as longe as theyr is hyerne in it so y â prayer of him y â beareth maliee doth êfet hiÌ lytle or nothiÌg And he doth syn y â in his prayer to GOd dothe repete opeÌ his good dedes as dyd y â pharise laudiÌg hiÌ self more then god of his good dedê O good sisâ pray to god coÌtinually w t tearê pray nyght daye cease not froÌ prayer Be euermore wel armyd w t harnis made of good prayer Let prayer neuer fall froÌ youre mouth be ofte in prayer wepe wayle coÌtinually Rysevp in the nyght to pray watch and pray watch al night in prayer take a lytle nap and then pray agayne For continuall prayer putteth a waye all deuyllyshe teÌptacyon Quotidiane and dayly prayer ouercoÌmeth y â deuelles dartê al his malyce prayer is the fyrst cheyfest vertue agaynst the assauttes of the wycked fend his teÌptacyoÌs oratioÌ prayer dothe ouercome all y e temptacyons of our gostly enemy it sermouÌteth ouercoÌmeth al euyll spirytes Good syst let your prayer be pure clene and I exhorte you to pray for those y t be good y t they may coÌtinew in theyr goodnesse And for those y â are noughtes y t they may turne froÌtheyr noughtinesto goodnes Pray for your freÌdes and for youre ennemies and for all chrysten soules Of holy lessoÌ the xlix cha BY prayer we be purified froÌ al syn By good lessons we be taught what we shulde do bothe are good But yet it is better to praye theÌ to rede For wheÌ we pray we speake to god wheÌ we rede god speketh to vs Good syst yf ye desyre to be coÌtynually w t god be alwayes prayenge rediÌge for deuine lessoÌ is very necessary profytable By suche lessons we lerne what we shuld do what we shuld exchew and where to we shulde tende of this thynge sayeth Dauid The word of god is as a lanterne for my fete y â is for my affections And as a light to my foote patthes goyng by diuine lesson a maÌs vnderstaÌdng is increasedâ good lessoÌs do instructe man to prayer good workes good lessons do informe both life actiue coÌtemplatyue And therfore it is wrytten Blessyd is he y â doth thynk both day nyght vpoÌ the lawe of god Prayer good lessons are y â wepeÌs w t the which y â deuil is ouer coÌmed the instrumeÌtes be y â which meÌ coÌ to eternal beatitude By prayer lessoÌ vyce is expelled vertue in maÌâ soule iÌcresed The haÌd mayde of god shulde coÌtinually pray and rede For it is wrytteÌ I shall neuer be coÌfouÌded if I coÌsider welthy coÌmaundemeÌtes Therfore my welbeloued syst in god pray ofteÌ coÌtynew in the meditacioÌ of holy scrypture by dilygent in redynge of Goddes lawes Use your selfe to rede scrypture Let it be your dayly lessoÌ your daily meditacioÌ For such holy and deuoute lessons remoue the mynd froÌ worldly vanite augmeÌteth the vnderstanding such deuyne lessoÌs do tech maÌ what he shuld do what he shuld exchue flye ye shal êfite gretly yf ye folow y â ye rede I pray y â lord to opeÌ your hart iÌ his lawes coÌmauÌdemeÌtê ¶ Of workes the .l. cha THe êphete Ieremias sayeth Let vs lyft vp our hartê w t our haÌdes to god He y â praieth laboureth doth lyft vp his hart his haÌdes to god But he y â prayeth laboureth not lyfte vp his harte to god but not his handê And he y â laboureth praieth not lifteth vp his haÌdê to god but not his hart Wherfore good syst it is very necessary y â we lyft vp our hartê by praier our haÌdes by good operacioÌ workes why so Least y â we be repÌheÌded to be negligeÌt in obseruiÌg kepiÌg of goddes coÌmauÌdemeÌtê thiÌkiÌg to optaine by only praier or by onlâ labut y â thiÌg y â we demauÌd desyre of this sayeth s Paule He y â wyl not labour shal not eat ye shuld euermore pray rede or labur lest êadueÌtur y e spiryte of fornicacyon deceyue your Idle mind al fleshly carnal desyre is ouercomde by labour O welbe loued syster deuyde youre tyme in thre partes in the fyrstye shal pray in the second ye shall rede in the thyrde ye shall labour work Kyng SalomoÌ throughe Idilnesse wrapt hym selfe in to diuers kyndes of fornication through the great and ferueÌt desyre he had there vnto he worshypped Idolles Good syster these thre thynges prayer lesson labour are very necessary For by prayer we be pourged by devine lessoÌ we be instructed by labour workes we be beatifyed blessyd As it is wrytten Thou shall eat y â laboururs of thy haÌdes y â shalbe blessed wel y â shalt be And it at any tyme ye do leaue of reding theÌ to auoyd ydelnes ye shal labour for idelnes is enmy to the soule the deuyl doth very esely deceiue those that he findeth idle O Christes spouse beware lest wheÌ he shall behold enquire of other mens doynges that he fynde nothiÌge iÌ you he may accuse you of And therfore I exhorte you that ye be neuer idle pray god that ye may shew al other y e loue of god not in wordes onely but also in good workes for theÌ ye loue god wheÌ for his loue ye do al y â good ye caÌ for euery good deuoute soule shulde manifestly both in worde dede open shew y â he loueth god of the which thynge it is wrytten The bryde grome that is Chryst Iesus appareliÌg the bryde that is y â deuout soule sayth Lay me vpoÌ your hert as a sygnacle allo vpoÌ your armes In
y â hart is maÌs 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 êfytely 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 dyligeÌt iÌ goddê seruice nor to no vacabuÌdes or erroniê° êsoÌs 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 êtakers of y â kiÌgdome of heuen Lururiousnes bodely lust doth sone deceyue those y â aâ ydle great waÌderers Luxuryousnes doth trouble hiÌ very sore whoÌ she fiÌdeth ydle carnal appetyte lust giueth place to worke to diligeÌce to labur occupatioÌ AmaÌ may be diligeÌt labourouertred such waÌtoÌ lustê desyrê for wheÌ y â body is wel traueled we âyd with laboure it settethe not greatelye by suche tryfelynge matters Wherfore good syster beware and preueÌt idlenes loue no idlenes werye youre bodye w t labour excercyse your bodye w t good workes inquyre euermore for some êfytable 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 coÌtemplatyue the ãâã Chapiter I Acob sawe a lather standiÌge vpoÌ the grouÌde angels asceÌdyng desceÌding and the top of this lather touched heueÌ All those y â are pÌdestynate 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 militaÌt as tryuÌphaÌt The milytant is y â church of this worlde the tryuÌphant y â celestiall church of heueÌ There is vpoÌ this lather thre orders of men seculers actyues conteÌplatyues The seculers are in y e lowest degre the actyues in the hygher the conteÌplatiues 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 coÌpasse the world and that leke loue these worldly thingê they y â are in the felde are they y â eare the laÌde sow the worde of god amoÌge the people they are in theyr beddê y â vtterly dyspyse all worldly substauÌce 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 conteÌplatyues the which are very nye vnto heuen For they thiÌke vpoÌ nothiÌg but y â that is heuenly they that go vp downe this lather are the angels y e which asceÌde vp to god by coÌteÌplacyoÌ desceÌde to theyr neyghbour by coÌpassyon lyfe actyue is y e inoceÌcy of good workes the coÌteÌplatyue lyfe is the imaginacyoÌ speculacyoÌ of celesty all thiÌges the actyue life is comon to many the conteÌplatyue to very fewe y e actyue lyfe vseth well all worldly thynges but the conteÌplatyue gyuen all to goddes seruyce doth lytle or nothyng regarde the worlde ¶ The sisters demauÌde WElbeloued brother I praye you to open vnto me the differeÌces betwene the lyfe actyue and the contemplatyue The brothers answere DEre syster there is a greate dyffereÌce betwene theÌ for the actiue is to giue hiÌ brede y t is a hungerde to gyue wyse couÌsayle 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 dispeÌce 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 coÌteÌplatyue This coÌteÌplatyue lyfe kepeth togither y â chatyte of god maÌ is quyet froÌ all exteryor actyoÌ haÌgyng cleniÌg onely to goddê desyre takiÌg no maner of plesure iÌ these worâly 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 coÌpanye 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 coÌtemplatyue lyfe and therfore I wolde that with Mary Magdalene ye chose the best parte that is the coÌtemplaty us life y â lyfe actyue is right good but the conteÌplatyue moch better he that can profyte iÌ the actyue shall the better come to the coÌteÌplatiue of this ye may take an example by Iacob the which loued Rachel intearely Rachel doth sygnyfye the conteÌplatyue 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 coÌfortyng beryenge of y e pore w t many such workes of mercy and yet Lya is the secoÌde chyld for there are manye mo actyue people then contemplatyue but Rachell is as moche to say as a shepe or syeynge the begiÌnyng for conteÌplatyue persons are siÌple as Innocent as shepe far froÌ all worldly tumult stryfe cleuyng onely to deuyne conteÌplatyoÌ and that to come to his syght y â sayth I that speake vnto you am the begiÌnyng This Rachel had two doughters for there are two maner of coÌteÌplatyues some there are y â lyue iÌ comeÌ other there are y â are solytary seperated froÌ al other but lyfe conteÌplatyue 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 sustenauÌce so deuoute êsons gyueÌ to coÌteÌplacyoÌ at some times retourne froÌ coÌteÌplacyon to the actyue lyfe For not w tstaÌdynge heueÌly thiÌges are moch êfytable yet these inferyor worldly thiÌges are so necessary y e we can not well be w tout theÌ In so moche y â Christ speakiÌg vnto the
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 remeÌbre behold hym self well he shall not greatly iÌquire 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 dilygeÌt 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 êtayneth nothyng vnto you Kepe that thiÌg 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 êuoketh 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 vnderstaÌded doth caste hym into ignoraunt matters Good sister ameÌd your lyfe w t all the diligence ye can y e ye may here afâ come to euerlastiÌg ¶ 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 âorthe 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 coÌmyng that by such vncertaynte long taryeng we shulde often tymes thinke that he is euermore redy to come For we be ignorant of his coÌmynge 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 remeÌber 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 pÌpare 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 coÌtinually do think vpoÌ god at some timê vpoÌdeth 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 diligeÌt subtyl against y â teÌptacions of the deuyll and to be in coÌtinual watche stryte battell agaynst hym his subtyll crafty teÌptacyons Herken good Chrystys spouse what god sayeth Blessid is that seruant whome God at his coÌmyng doth finde watshiÌg 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 diligeÌtly and effecteously do watche to god ward for he hath êmysed to crowne those y t watch of this it is wrytteÌ her eyes are lyke doues eyes vpoÌ y âful 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 pÌching good example giuyng bring many other to the way of saluacion They are estemed to be vpoÌy â riuer bicause they ar coÌtynually iÌ y âcoÌuersacioÌ study of holy scripture washt w t mylke y t is they are through the grace of god the blessed sacrameÌt of bapteme pourged froÌ all syn what other thyng may we vederstaÌde by the full ryuer but the êfouÌde secret lernyng of holy scrypture y e which when we here it doth coÌforth refresh vs. Ferthermore the doues syt most comeÌly 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 dauÌger so good meÌ by redyng of holy scrypture êceyue 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 coÌtynually occupyed in y e meditacyon of holy scrypture for in y t ye shall fynde howe to auoyde al SataÌs craftynes and wylynes And agayne good virgyn I exhorte you to coÌmyt youre selfe holy to the good counsell
let no euyll wordes enter in by your eares to your soule lest he dist oye you therfore yemust nother haue the wysdome of y e sarpeÌt w tout y â symplicite of y â doue nor the simplicite of the doue w t out y â wisdome of y â sarpeÌt to theÌ teÌt y â the wysdome of the sarpeÌt maye âuycken vp siÌplicite to auoyde that y â is not good that the symplicite of the doue maye temper wysdome to do that thiÌg that is good This doue hath vii propre vertues iÌ her y â which ye your selfe through y e grace of the holy gost may haue The doue doth sytte very ofte vpon the riuer syde to se the commiÌge of the hauke so to auoyde hym to be out of dauÌger The doue choseth euermore of y â best corne The doue neuer smyteth w t her byll The doue doth ofteÌ tymes fede the yonlynges of other byrdes The doue hath no gall the doue maketh her nest in y â holes of olde walles for her songe she hath lameÌtacyoÌ mourniÌg Therfore pray god w t all dylygence that it wyll please hym to sende you these goodly vertues that is to say that ye maye reste your selfe vpoÌ the ryuer syde of holy scripture to auoyde by the good admonycyon lernynges therof the wilyues of the deuyl Chose oute the beste sentences and sainges therof to fede your selfe w t all fede the yonlinges of other beastes that is to saye reuoke those by good example symple coÌmunycacyoÌ y t by syn are alyenate froÌ god coÌuert theÌ briÌg theÌ to god again Smite not w t your byll that is to say Ye shall nother say nor do no euyll to your neyghbour Nor ye shal haue no gal in you that is ye shall not be furyous nor angery ye shall buylde your neste in olde walles y â is ye shal haue al your hope iÌ god Take mournyng for youre soÌge y t is to say As men of this worlde reioyce in worldlye musyke so take you your delyte comfort in spirytuall sythyng and heuynes Therfore good syster as I haue sayd vnto you before w t all studye dylygeÌce ye muste flye auoyde the subtyl craftynes of y â deuyl and with the simplycyte of lyfe ye muste haue wysdome For he that doth not mingle simplicite wysdome togyther shalbe deceyued And agayn good syster I exhorte you to pÌpayre a dwelling place for god in your hart that when it shall please hym to come withe the father and the holy gooste he may remayne coÌtynually in you Of teÌptacyoÌ the .lv. cha GOod syster harken vnto s Iames wordes Resyst the deuyll and he shall flye froÌ you and saynte Hierome sayth There is nothyng stronger theÌ he is that ouercometh y â deuyll And lykewyse there is nothyng more feble and wake theÌ he is that the fleshe ouercometh The deuyls dartes must be queÌched and ouercomed w t colde w t watche great fastyng our subtyll enemy y â deuyl loketh daily how he may deceiue vs nor he careth not to distroy our bodies so y t he may dystroy our soules he doth dystroye our soules wheÌ be teÌptacyoÌ of syn he distroyeth y â chrysteÌ faythful people but yet he teÌpteth goddê seruauÌtê no more theÌ god doth suffer hiÌ such teÌptacyoÌ is ryght êfytable for goddes seruauÌtê for by such teÌptacion he doth not deceyue theÌ but leââe iÌstruct theÌ for god doth often tymes turne such temptatyon prepared for mans destruccyon to the coÌforte profyte of maÌs soule for y â seruauÌtê of god could neuer suffre such deuilysh teÌptacyoÌ but that god through great pytye refrained theyr malyce And not w t staÌding y â deuyll doth couet desyre to tempt maÌ yet yf god suffre hiÌ not he shall neuer pÌuayle the deuyls minde inteÌt is euermore wycked yet by goddê suffrauÌce his power is iust the deuyll naturally dothe seke to teÌpt maÌ vniustly but yet he caÌ not tempte hiÌ w t out the lyceÌce suffrauÌce of god of this thyng it is wrytteÌ The spiryte of god dyd vexe Saull ful shrowedly he was there as the spirytie of god Why was he euyll then and yf he were euyll wherfore was he y e spirite of god In this place is coÌprysed iÌ two wordes the iuste power of god and the vniuste wyll and intent of y â deuil For this spirite of hiÌ selfe was noughtes he was y â spirite of god through the iust power the whiche he receued of god nor it is not the deuyll y â seÌdeth vyce to man for he is the onely nourysher therof nor he can no where noury she nor increace it but there onely where he perceiueth to be great delectacyoÌ and pleasure but yf we wolde reiect such vyle delectacyoÌ thoughtê he as vtterly confouÌded wolde soone leaue vs and so myghte we breake the wepeÌ armour of all his teÌptacyoÌ The deuyl fayneth hiÌ selfe to be a good spiryte the angel of light wold of teÌ tymes deceyue goddes seruauÌtê but the dyscresyon of good men muste be such as may iudge betwyxt good euyl to auoid his fraude truÌperye or els by this inqÌsicyoÌ of Iosue sayng Are ye our freÌde or our aduersary And it is wrytteÌ in Hieremy yf ye deuide y t is good froÌ that y t is âuil ye shall be to me as my nowne mouth The deuyl to y â syght of worldly meÌ is terrible but he is but vyle to y e syghte of the choseÌ seruauntes of god vnfaythfull people fere the deuill as a lyon but they y â are stroÌge in byleue fayth set no more by hiÌ theÌ by a smale worme when they see hiÌ they dispyse hiÌ The deuyl is a very slyperus sarpeÌt for if his fyrst suggestyoÌ teÌtacyoÌ be not w t staÌded resysted he crepethe into maÌ or euer he fele hiÌ the vycyous teÌtacyon of y â deuyll is a easy thyng to be brokeÌ but yf it be not well takeÌ hede of auoyded or if we let it run iÌ a custom it wyll so increace êspere that it shalbe very hard to ouercome it The deuyl or euer he teÌpt maÌ doth fyrst consyder his nature prepayre his wepens then besege hym on that syde where he supposeth he may by syn soâest ouercome hiÌ s Isydory sayth that he âeÌpteth maÌ most in that thynge wherto he êceyueth his coÌplectyoÌ most inclyned as he doth that draweth water y e whiche wyll draw iÌ no nother place but where he perceiueth that it runneth most swyftest The deuyl coueteth to deceyue maÌ at al tymes but specyally at his departynge and y â is it that was sayd vnto y e sarpeÌt at the begynnyng Thou shalt lay watch for hiÌ at his ende not w t staÌdynge a maÌ be neuer so good vpryght yet he is not sure in this world And therfore he must dayly humiliate
hi self take good heed that he be not deceyued Wherfore good syster it is very necessary we pray vnto god almygh tye y t he suffre vs not to be tempted in this worlde more then we may bere or suffre for god doth restrain our enemies power because he shuld not do such hurt as his wil is to do And in y â can tycles y â holy goost reproueth hiÌ saynge Lyfte thy self vp thou northe wynde come hyther y u south wynde blow ouer al my gardeÌ theÌ shal y â aromatyke swete fragrant sauers cuÌ sorth The north wynd y â which throughe his great ferueÌt colde causeth slouthfulnes doth sygnyfy no nother thiÌg but our gostly enemy the deuyl the which at the hathe once teÌpted maÌ is iÌposse ssioÌ of hiÌ causeth hiÌ to be slouthful iÌ al good workê y â southwiÌde beynge both swete hote dothe sygnify y â holy gost y â which after he hathe neuer so lytle towched the soules of good meÌ loseth theÌ from al slouthfulnes makynge theÌ stedfast iÌ the loue of god let therfore this north wynde that is this euyl spyryte departe froÌ goddes churche and from euery deuout soule that he tempte no man more theÌ behoueth let the southe wynde come blow vpoÌ the garden the aromatike sauers shal comfort then shal the holy gost come powre the fyre of charite into theyr myndes vnbynde theÌ froÌ al temptation slothful negligeÌce The which thynge ones done the swete redolette sauers shal sprynge and come abrode for at the coÌmyng of the holy gost the herte y â was slouthful shal chaunge be moued to good workes and shall floure lyke a garden after the floure it shall bryng forth swete redolent and nuryshyng fruyte with the which he may by good example repast and refresh both hym selfe and his neyghboure The systers demaunde GOod brother I pray you to shew me what remedy ther is agaynst the temptacion of the deuell The brothers answere MY welbeloued sister in Chryste Iesu the best remedy for him that is yet sore vexed tempted w t vice and deuyllysh temptacyons is this that the more he is tempted the more he takethe hym in his prayers And therfore yf anye worldlye thoughte do trouble youre mynde or intyce and perswade you to do any thiÌge wroÌgfully by pure prayer deuoute watche it may sone be shakeÌ of And therfore when ye praye be customably w t all deuocyon in the sight of almyghty god that the temptacyon that is nowe at hande maye the more easely be repelled and ouercoÌmed Also good syster ye shall vnderstaÌde that we must not onely stryue against such deuyllish teÌptacyoÌs but also agaynste y â vyce of the foule fylthy stinkynge flesshe why so For y e fleshe doth couet agaynst the spiryte the spirite agaynst the fleshe And therfore we shuld so contyne w in prayer that throughe the grace of god we myght ouercoÌe such suggestyons suche carnall desyres deuylly she teÌptacyoÌs for contynuall prayer doth quench debate suche vycyous impugnacyons contynuall prayer dothe surmouÌt ouercome the deuyls dartes prayer is the hed vertue agaynst the assaultes of all teÌptacyon Therfore good sister as I haue tolde you by pure orason prayer with holy watche ye may ouercome all diabolyke teÌptacyoÌ but yf ye fele y â molestiousnes of y â fleshe yf your fleshe doth yet prycke you yf as yet y â remeÌbrauÌce of carnal delectacioÌ doth trouble you yf your flesshe do veâe you yf lechery do âeÌpte you if delecracioÌ do êuoke you to syn call dethe to remeÌbrauÌce thiÌk vpoÌ y e ingemeÌt y t is to come remembre the tormentes paynes of hell the perpetual fyer of hell the horryble paynes that be there for the remembraunce of the hote burnynge fyre of hel shall quinche the heate of al luxuriusnes and lychery ¶ Of dreames the .lvi. ca MY welbeloued syster harken vnto me The wycked spirytes do oftentymes by nyght trouble mens myndes vnderstandynges with dyuers visyons and ofteÌtymes they do manifestly beate mens bodyes Dreames do chaÌce after dyuers maners some by repletion and some chaunce as we know by experience by euacuatyon some by thought for mooste coÌmenly of that thyng that maÌ thynketh vpon in the day he shall dreame in the nyght And many dremes do chance by y â illusyons of the deuyll as sayeth Salomon Dreames haue caused manye a one to erre and they that haue trusted in them haue ben destrued There are certayne visyons which ar to be regarded for they chance by Godly reuelacion as we do rede in the olde testament of Ioseph Iacobs son the which through dreames was preferde before all his brethreÌ We do rede lyke wyse of Ioseph husband to our blessed lady mother and mayde the whiche in a dreame was warned he shulde fle w t the chylde into Egypt Somtimes such visions are myngled w t cogitacioÌ illusions or w t cogita cyon reuelacion as sayeth Daniel He that openeth the misteres shall shewe thinges y t are to come And notwithstandynge y â some of these dreames be trewe yet we shuld not lyghtly byleue them For they chaÌce by dyuers Imaginations we knowe not perfetly froÌ whense or by what meanes they come and therfore we shulde not be light of credeÌce lest y â the fynd traÌfigure him self into an angel of light through our siplicite deceiue vs. At sometymes the fyndes deceyue those that be curius to take hede to dreames tell them the trueth in some thynges to deceyue theÌ in many other And notwitstandynge suche dreames chance to be eueÌ so as they sayde yet men shulde not byleue them lest they procede of illusioÌ as witnesseth scripture sayng Yf they tel you and it chance to be so yet byleue it not Dreames ar likened vnto augures the whiche do Iudge thynges by the chatteryng and flyght of byrdes and they that beholde suche thynges are cald auguriens therfore men shulde not byleue them notwithstandynge they appeare to be trewe they that truste in dremes or in these so the sayers haue no truste in god they ar likened to him y t foloweth y e wind to those y t go aboute to take a mans shadowe These so the sayngê ar but lyes dremes and deceytefulnesse we shulde neuer beleue dreames least they deceyue vs let our hope be onely fyred in god and as for dremes let vs not care for y e which thynge shalbe very acceptable vnto god And therfore my good syster I exhorte you that ye put not your confideÌce in dremes but in almyghtye god For yf ye trust to such vanitê ye shal be ryght soone deceyued Therfore regard theÌ not but set your hope perfetly in the prouydence of god and so althynge bothe in this world and in tyme to come shall prospere with you Of the
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 tormeÌt 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 iudgemeÌt the .lix. cha THere are two deuine iudgemeÌtes 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 teÌporall paines to some are iÌ stede place of theyr purgacyon Other there be that begyn theyre daÌpnacyoÌ 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 innoceÌt 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 coÌscience was beynge vpon earth remaynynge styll in his pece traÌquilite he shall appeare terrible to them onely whose proper coÌscience 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 iudgemeÌt 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 vengeauÌce 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 demauÌde 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 coÌmiÌg ye cause me to wepe and by the rehersynge of that terryble and fearefull day ye haue prouoked me to heuynes ¶ The brothers aÌswere 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 iudgemeÌt he shall be fauorable and mercyfull vnto vs for he is maruaylous geÌtyll 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 seruauÌtes 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 monycyoÌs the which thynge I haue accoÌplyshed 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 preseÌted 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 ignorauÌce 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
and aboundaunce in syckenes and helth in youth and in age we shulde seke hym and axe for hym with all oure mynde and all oure intentyon to be confyrmed in all deuouce and holye conuersacion and yf we couet to se hym in the kyngdome of heuen we muste clense oure selfe frome all fylthynesse for why at the daye of the generall resurrectyon there shall no man come to eternall blysse nor se the glorye of his deuyne maiestye but they onelye that are clene and pure bothe of mynde and hart The kingdome of heuen shall not be gyuen to ydle personnes nor yet to no vagabouÌdes but to those onely that seke and demaunde it and that enforce theym selfe to gette it for the Lorde sayth Axe and ye shall haue seke ye shal fynde knocke and the dore shall be opened vnto you Therfore we must go to the gates of heueÌ be good prayer and seke theÌ by good lyfe knocke at the gate by perseueraunce the contynuall seruyce of God Nor it is not suffycyente to begynne well but we muste study to beginne wel and enforce our selfe so to coÌtynew al the dayes of oure lyfe For it were moche better not to knowe iustice then after a man knowethe it not to folowe it And hereof sayeth the Lorde Suche as put to and prepayre theyr handes to do wel and after they haue begun loke backewardes ar not mete for the kiÌgdome of heuen Therfore good sister it is greatly necessary that we with great desyre and affectyon do knocke contynually at goddes eares and that we neuer leaue of to do well vntyll heuen gates be opened vnto vs me thynkethe that to contynewe styll in goddes seruyce is an excellent vertue For they y â leaue his seruyce to be worldly are made moch blacker then coles why so For throughe a certayne feblenesse and vnlustynes of mynde they are dede and cleane withoute the heate and fyre of charyte And of suche sayeth saynt Isodore They that returne from a good lyfe to an euyl ar through âupedytye be smuttered with the blackenes of vyce and synÌe and are remoued farre from the lyghte of charite They that go froÌ goddes seruice to the world are seperated from the coÌpanye of aungelles and assocyated to wycked deuilles They that leaue the holy congregacion to come to a worldly lyfe are put oute of goddes companye and do submytte them selues to the deuylles good grace Good syster take good heed what ye haue done euer more remembre from whence ye came whether ye be come and wherfore ye haue lefte and dyspysed for goddes sake all worldly thiges for his loue ye haue chosen to contynewe dwel in holy coÌgregatyoÌ ye haue bought heueÌ paid your owne body for it laboure therfore with all dilygence that ye lese not this goodly kyngdom the which ye haue thus conquered and gotten Loke ye lese not this kingdome y â which ye haue bough w t your owne body harkeÌ what s paule sayeth There shall no man be crowned but they y t fyght lawfully he fighteth laboreth lawfully that coÌtinueth all his lyfe iÌ good workê he fighteth lawfully that without fraude or anye dissymulacyoÌ coÌtynueth in goddes seruyce he serueth god worthely y â foloweth his good workes begun He laboureth wel in good workes y t finyshethe that he began well And the churche of his membres contynuyng in goodnesse sayeth The beames and the tymber of oure houses are of Cedern the coueryngeÌ of Cypers that is to saye the howses of the church are the holye congregacyon of faythfull people and goddes seruauntes that contynewe in suche thiÌges as shall please hym for Ceder and cypers be suche trees as neuer putryfye they syngnyfye the blessed saintes of god the whiche with a marueylous and a contynuall affectyon do desyre hym coÌtynuyng in good operacyon and workes as loÌge as they lyue Therfore good syster loke ye be y â cyper tre in goddes house by the contynuaunce of a good and a deuoute lyfe And also that ye be the Ceder tree in the house of god the whiche thyng ye maye be yf ye wyl gyue y â example of good lyfe the swete fragraunte sauers of good conuersacyon thus I do wryte because ye shulde with al youre harte and mynde dyspyse the worlde and contynewe in vertue For ye shulde not wyll to leaue vertue to requyre this worldly lyfe Also and agayne I counsayle you to tary styll in goddes seruyce and neuer to retourne to the world agayn why so For in that is lyfe coÌtemplatyfe and in the worlde nothyng but labour iÌ that is a holy lyfe in the worlde a synfull lyfe in that a spirituall and a gostlye lyfe in the worlde a carnal and a flesshly lyfe in that a heuenly lyfe in the world a earthly lyfe in y â is a peaseble lyfe iÌ y e world a troubelous lyfe in that is a a quyet lyfe in the world a maÌnes lyfe is full of contentyon stryfe in that is traÌquylyte and reste in the worlde a lytygeus and a contentyous lyfe full of all reproche in that is a chaste and a perfyte lyfe in the world a luxurious and a vycyus lyfe in that is a life ful of al vertue in the worlde ful of all vyce and vnthriftynesse in that is a very deuoute and a holye lyfe in the worlde a lyfe ful of al iniquyte Nowe good syster ye haue hard both of life deth now ye haue set before you both good euyl ye se both êdycyoÌ soule helth ye se bothe lyfe and deathe fyre water put forth your haÌdes take what ye thynke best most necessary ye se before you y â way to heuen and hell the tone leadeth a man to lyfe eternall the tother to perpetual death Therfore take whiche wayes ye wyll I desyre you onely to take the best ¶ The sisters demaunde WElbeloued brother I wyl accept and receyue youre counsell and chose the best way Also it is moche for my profyte to folowe counsell and to walk in that waye that maye brynge me to eternall ioye and blysse ¶ The brother HOnest vyrgyn I am right glad and thanke god that ye wyll take and folow the best way Therfore loke ye leue not the waye ye haue begon all redy but that ye kepe your purpose of good lyfe as longe as ye shall lyue for then shall youre workes be perfyte yf they coÌtynewe God doth promys heuen to those that continew in goodnesse Rewarde is gyueÌ to those that contynewe he is not good that dothe good onely but that contynually doth good Therfore yf ye contynewe in fayth good workes ye shal be saued Of virginite the xxi chapi THe prudent and wyse virgyns toke and put oyle in ther lampes Harken vnto my wordes they ãâ¦ã are cleane virgyns both of body and mynde are no fooles but very wyse and maye go to mete theyr spouse for they haue