vpon those that truste to his mercy And Salomon sayeth feare GOD and leue al wickednesse he that feareth god forgetteth nothynge and a certayne wyse man sayeth that the feare of god is glorye and that gloriation is the myrth crowne of all exultacyon the feare of god shall delyte the harte and with long lyfe gyue ioye myrthe for he that is without y â— fere of GOD can not be iustifyed the feare of god is wisdome and discipline doute not in the feare of god nor approche not towardes hym with a double harte You that feare God sustayne kepe wel his mercy depart not from hym least ye fal ye y t feare god byleue in hi your reward shall not be diminysshed You y e feare god loue hym and youre hartes shalbe illuminated and inflamed they that feare god beleue his wordes and they that feare him wyll kepe and folowe his waves they y â— feare god wyl enquere for such thyngê as shall plese him are replenished with his lawes They that fere God wyll proue there hartes and in his presence sanctifye there soules they that feare god kepe his coÌ„maundementes and haue patience vntyl he loke vpon them that is vntyll they departe the worlde Goddes eyes are alwayes vpon them that feare hym he knoeth all there workes wysdome is the ende of the feare of god he that feareth god is very fortunate and god in tyme of teÌ„ptation shall delyuer hym from all euyll The spiryte of those y â— feare god shalbe requyred and sought for and be blessed in his syght The feare of god is lykened to paradyse and shalbe couerde with all benediction and glorye Happe is he vnto whom god hath gyueÌ„ his feare for the feare of god is the begynnynge of the loue of god O my welbeloued syster there is nothynge that kepeth or defendeth vs better froÌ„ syn then the feare of hell the loue of god to feare god is to do no euyl to leue no goodnesse vndone the which are moche necessary to cause and to ingender in man the feare of god that is the fouÌ„tayn of wisdome blyssed shall he be at the houre of his death that feryth GOd Good syster it is a very good thynge to feare God for the fere of god doth exile and banysshe syn and represse vyce the feare of god causyth a man to be wyse and diligeÌ„t where is no fere of god there y e soule is in greate parell and daunger Where is no feare of God there is mys dissolute liuynge where there is no feare of God there is abundance of syn Therfore honest virgyn loke that fere and hope be in your harte and that they contynewe in you And trust so vnto the mercy of GOd that ye alwayes feare his iustice But yet ye shall vnderstande y e there are foure maner of feares feare humane feare seruile Iniciall and chaste feare feare humayne as sayeth Cassiodore is when we feare to suffer any dauÌ„ger of the body or y e feare of losse of our worldly goodes and substauÌ„ce this worldly and noughtye feare is lefte in the worlde in his fyrst degre for the Lorde sayeth ye shall not feare them y t kyll the body can not touch the soule The seconde feare is called Seruile as saythe blissed S. Austen for he y t for the great fere of the paynes of hell leuyth to synne and dothe no good for GODdes sake but for feare of payne he fearythe after the maner of a seruaunt the which dothe suche good as he dothe not for feare of lesinge of that he loueth not but for feare of punyshment whiche he feareth to suffer such men feare not to lese the swete imbrasynges of there swete spowse Iesus But they feare to be condempned of this feare saynt Paule sayeth Uerely sayeth he ye haue not receyued the spyryte of seruytute in feare but ye haue receyued the spiryte of chyldly adoption This feare seruyle is good and profitable notwithstandyng it be not sufficyeÌ„t nor yet perfyte for therby groweth by a lytle a litle a custome of Iustice and of good workes For when man begynneth to byleue the daye of Iudgment he begynneth also to feare it But he that feareth it hath not perfyte trust therof nor there is no perfyte charyte in hym that fearyth for yf he had perfyte charite he wold not feare for perfyte charite shulde cause perfyte iustice in maÌ„ And so he shuld haue no cause to fere but rather a good cause to desyre that all iniquite war paste and gone and that the kyngdoÌ„e of heuen war come What other thynge is perfyte charite but perfyte holines he hath perfyte charyte that lyueth perfytely he that lyueth perfetly hathe no cause to be condempned but to be crouned in heueÌ„ he that hath in him selfe perfyte charite nedeth not tofeare to be daÌ„ued but to hope to be a glorious saynte in heuen And of this speaketh Dauid sayenge All they that loue thy name shalbe gloryfyed in the so it foloweth y e feare is not in charite but that perfyte charite chaseth all feare awaye To this kynde of fere succedeth the thyrde feare called Iniciall that is when a man begynneth to do that thynge for Chrystes sake the whiche at the begynnyng he dyd for feare of eternal dampnatioÌ„ of this fere speketh Dauid saieuge that the feare of god is the beginning of al wysdome for Inicial is when a maÌ„ beginneth to loue God whome he feared before And so the secoÌ„d kynde of feare is excluded from the harte of man Unto this Iniciall feare succedyth the fourthe kynde of feare called chast feare be the which we feare least that the lorde tarry to longe froÌ„ vs and that he wyll leue vs and that we shall offende hym and moue him by our synnes and finally lese hym This maner of feare doth descende and spryngeth of loue of the which we rede in y â— sauter The feare of god sayeth Dauid remayneth eternally for euermore fere coÌ„meth fyrst to mans harte why so To prepare a place for charite wheÌ„ charite shal begyn to be in y e hart of man then feare which had prepared a place for charite is reiected and sende from thense Lysten good syster vnto this example or similitude We se that by the bristell the threde is brawen throwe for the brystell enter the fyrst ledithe the threde throw the seme In lyke maner feare doth fyrst enter into mans soule and after it coÌ„meth charite but after that charite is onse enterde she chaseth feare away This chast feary is a very holy feare for it in genderth all goodnes in maÌ„s thought This is a holy feare y t bryngeth to maÌ„nes thought perfite charite for ê‘fet charite is perfite holynesse this is a feare that is very chaste for it falleth into no auoutery but loueth GOD aboue al thyng and preferthe nothyng aboue y e loue of
vnto god Therfore my webeloued syster rede this boke willyngly and rede it ouer agayne and agayne for by it ye shall knowe howe ye shall loue bothe god and your neyghbour howe ye shal regard and dispyse these wordly and traÌ„sytory thynges how ye shall desyre couet that is eternall and celestyall howe ye shulde suffer paciently for goddes sake all worldly aduersytes and lytle or nothynge regarde flattery and wordly prosperyte howe that in your infirmytes and sycknes ye shal thaÌ„k god not to be proude of youre health and howe that in prosperyte ye shall not eleuate or exale your selfe nor in aduersyte vnderpresse your self Therfore my welbeloued syster in Chryst it shall pertayne to your wysdome dilygently to study and to rede this boke to ensue and folowe the same Thus god aimyghtye saue you and kepe you from all euyll Of Fayth j. cha THe lorde sayeth that all thing is possyble to hym that be leueth No man can come to etnal blysse without fayth he is ryght fortunate and happye that beleueth well beleuing well liueth wel and lyuing well kepeth well his fayth For. s Paule sayeth that it is impossyble to please GOd without fayth and. S. Isodore sayeth that no man can please God without fayth Men are not constrayned to byleue but they are drawen vnto it by goodly examples and resonable persuasyons for yf man shulde be constrayned to byleue the constraynt and fere onse gone he wolde returne and wax worse then euer he was before Fayth without good and charytable workes is but deade of none effect for he that is not ornared w t good workes let hym truste nothynge to fayth for it is but dead He that beareth the crosse ought to be as ded in this world for why to beare the crosse is nothyng elles but to mortifye himselfe And he that sayeth he beareth the crosse and doth not mortifye hym selfe in this worlde is a very hypocrite and a false dyssembler But he that doutythe not at all but fermly and stedfastly byleueth all y â— is heueÌ„ly and good loke what he demauÌ„deth he shal optayne it He y â— bileueth in Iesus y â— son of God shall optayne etnal euerlasting lyfe who so byleueth not in hym shal neuer come thyther S. Iames sayth y â— as the bodye w tout the soule is but dead so in likewyse fayth is but dead of none effecte w tout good workê My wel beloued syster fayth is an excelleÌ„t a great thing but of no substaÌ„ce w tout charite Therfore loke ye haue good fayth kepe it as pure as net as ye may take hede y â— ye be vncorrupted y t it coÌ„tinue in you And y â— ye coÌ„fesse the selfe fayth w tout any corruptioÌ„ or folish coÌ„municacioÌ„ of christe Iesu suspecte no cruelnes or euyl in hym lest y e so thiÌ„king by him ye offeÌ„de and diminish the loue ye haue or shuld haue vnto hym be iuste in your fayth and loke ye haue Ioyned to ryght fay the holy conuersacyon and that in dedes ye do not denye hym that ye do praye vnto with mouth for an euyll thynge myngled with that that good is doth infecte and mar all as through a lytle pryde all other goodnes and vertues are stayned loke therfore y â— ye the which through grace are perfaith in Fayth do not amis iÌ„ dede nor y t ye besmutter not your faith nor polute not the integrite therof by naughtie lyuynge nor that ye myngle not vyce with vertue nor ioyne yll to good Thus my good syster God preserue you in health Of esperance hope ij c. THe lord sayeth despere not but loke that ye haue the fayth of God in you hope that may be sene is no hope for what Hope is in that thynge a man seyth but yf we Hope that thynge we se not we do patienly tary for it wherupon Salomon sayeth that the abode and expectacion of iust men is ioyfulnes but the hope of euyll men shall peryshe Therfore my ryght wel beloued syster tary for the lorde and kepe his waies that is kepe his coÌ„mauÌ„dementes and he shal so exalte you that ye shall haue heuen for your herytage Dere syster I saye tarry for the lorde and declyne from al euyl and at the day of dome and iudgement he shal exalte you for they y e wyl not leue to doyl do lese but there labour to tary for his mercy of the which they might be sure of yf they wolde leue there mysse liuing WherupoÌ„ s Isidore saieth that we shuld fere lest y â— through the great hope y e god doth ê“mis vs we contynue in syn And agayne y â— we fall not in dyspere bicause of his iust punishmeÌ„t correctioÌ„ the which are to great fautes y â— is to coÌ„tynew in syn to despere of Goddê mercy And therfore it shalbe best to exchew theÌ„ both y â— is to auoyde to renounce y â— is yll to haue good hope in the great mercy of god for euery good man doth enforse hym selfe through hope fere to come to euerlastiÌ„g life hope eleuathe a man to ioye anone aft the remeÌ„brauÌ„ce of euerlastynge payne bryngeth a maÌ„ to feare truly who so desperith to optain remission ê‘don of his synnes doth coÌ„demne him selfe more by desperatioÌ„ then by sin Therfore good syster let your hope be sted fast in chryst Iesu for mercy shal coÌ„pas them y â— trust in god trust stedfastly in hym therfore and do wel inhabite the earth that is y â— holy church ye shalbe nouryshed w t his goodes y â— whiche the church possesseth for y e thing y â— is done w tout y â— auctorite of y â— church is of no valure nor yet of no merite Good syst leue of all varyghtfulnesse y â— is all workes which are coÌ„trary vnto god or your neyghboure and trust in goddê mercy leue of al iniquite and specyally all pryde the whiche is called iniquite and truste in thy sauour chryst Iesu ameÌ„d your selfe and hope in the great mercye of god put away all prauite and all noughtynesse and hope to haue pardon correcte your lyfe and trust to haue lyfe eternall to the whiche I desyre hym to bryng you that hath chosen you before all worldes Of grace iij. chap SAynt Paule say the where hath ben moch sin there hath ben moche grace so that where syn hath reygned vnto death grace may also reygne through pardon to come to eternall lyfe for the salare and rewarde of syn is no nother thynge but deathâ— but the grace of god is eternall beatitude god hath distributed giuen grace to euery man accordynge to the measure of y e gyft of christ Welbeloued syster the profyte of a spirituall man as sayeth s Isidore is a gift of god then yf whe profyte throughe the grace of god
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 cōmaundementes charite is the very rote of all vertue without charite what soeuer we do it helpeth not al our diligēce 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 īuiseble 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 therī 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 cōtempt 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 childrē 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 ◠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 cā 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 whē 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 whē ye renoūce these worldly couetus desyres GOd loueth more the soule of man thē he doth worldly ryches The lorde loueth moche more the hooly pure mynd of man then any worldly substāce good syster the kyngdome of heuen is worthe all that euer ye haue god axeth no more then he hath gyuen you Therfore rēder vp vnto hym that he hathe gyuē 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 hādes 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 daūger bothe of body and soule Ryches bring a mā 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 substaūce 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 frō god there is no mā 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 cōpany 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 traÌ„sitory to come to euerlastyng Gyue away these tryflynge and worldly thynges that god maye gyue you eternall exchew and flye the worlde and the coÌ„pany 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 haâ—yte coÌ„uenieÌ„t 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 maydeÌ„s 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 seruaÌ„tes but the clerenesse of thought Therfore my welbeloued syster let vs decke vs with spirituall ornamentes that is with charite humilite gentylnes obedience and pacieÌ„ce 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 conscyeÌ„ce 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 mouÌ„tayne 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 coÌ„petent 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 waÌ„tonnesse 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 ofteÌ„de mans syght Let it not cause men to gase apon you or be any occasyon why men shuld slauÌ„der 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 cleÌ„lynesse 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 suâ—lacion 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 nothiÌ„g 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 heueÌ„ly 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 huÌ„ble 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 maÌ„s sight so be in al your operatioÌ„s workê as ye are in countenaunce so loke ye be in very dede Of coÌ„punction the x. cha THe coÌ„puÌ„ction of the harte is y e humiâ—ite of the mynd the whiche procedeth of the remembrauÌ„ce of syn and of the feare of Goddes iudgement this coÌ„punction 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 coÌ„puÌ„ctioÌ„s 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 suÌ„ccoure and helpe hym in his necessyte howe moch y â— more we succour helpe oure neyghbours in there necessite pouer te somoch the more we approch vnto god we shulde so care for our self that we forget not oure neyghbour Wherfore good syster loke what thynge ye wolde not that shulde chaunce to your selfe ye shall not delyre it maye chaunce and happen to youre neyghbour Be sory for poore straungers and inforce your self to be sory and to wepe for other mennes losses and damages Be heuy for other mens tribulation and be sicke with those that be sycke bewayle other mens paynes and heuynesse as youre owne Wepe w t those that wepe be to all other as ye wolde they shulde be to you do not y â— thyng to another that ye wolde not a nother shuld do to you forgyue other as ye wolde be for gyuen yf ye se youre enemye in misfortune reioyce not in his aduersite nor in your aduersires death least any such mischaunce shuld fortune vnto youre selfe be not glad of your enemyes fall least god turne his anger vpon you mysfortune shall soone fall vpoÌ„ hym that reioyseth in his enemys aduersite let vs therfore be louynge to the misfortunate let vs sorow take compassyon vpon the poore let vs haue mercy vpon the wretched yf your ennemye be a huÌ„gerd giue him meat yf he be a thrust giue him drynk despyse not the poore nor the pore orphalines be no occasyon of heuynesse to no man let no man depart from you in sorowfulnesse visyt the syckman and coÌ„fort so the weke that ye maye haue goddes ayde and coÌ„fort in the kyngdome of heuen ¶ Of mercy the .xv. cap. WElbeloued sister harken what GOd sayeth Blessyd be they that are mercifull for they shall haue and optayne mercy And agayne be ye mercyful for your father of heuen is mercyfull And Saynt Paule sayeth be ye good and mercyfull one to another clothe you with this vertue of mercy as y â— electe chyldreÌ„ of god SalomoÌ„ sayeth y â— pitie iustyce pleaseth god moch more then doth sacrifyce mercyfulnes prepareth a place for maÌ„ after his merytes and deseruynges the pite and mercy that man hathe is but onely for hym selfe his neyghboure but y â— mercy of god is vpon euery man to be mercy full is as it were a sacrifyce vnto god it is calde mercy bycause it shulde haue pite and compassyon vpon another mans misery and wretchednesse For he that wyll not be pitefull vnto other shall neuer fynde ne optayne the mercy of god Therfore good syster loke that Iustyce pite be euer more in your syght neuer leaue of to be mercyfull for yf ye be mercyfull to other ye shal do your selfe great good He that is pitifull vnto other shall fynde god mercifull vnto hymselfe Good syster bestowe such thinges as ye haue in workes of mercy and shewe mercyfulnesse without any grudge or murmuracyon for your workes shalbe estemed after your intention Where is no beneuolence there is no mercy and take hede ye do your good dedes mercyfully and not for vayne glorye do nothynge for wordly laude ne prayse but onely to optayne ioye and rewarde euerlastynge do nothynge for any temporall opinyon but for celestyall remuneracyon do nothyng for worldly name and fame but to conquere and get lyfe euerlastyng to the whiche almyghtye GOd bryng you my good syster AmeÌ„ Of the examples of sayntes the .xvj. Chap. THe good examples of sayntes are very necessary and profytable for the amendement of Chrysten people And therfore good sister there mysfautes and synÌ„es and lykewyse there good ameÌ„demeÌ„t are wrytteÌ„ that we mooste wretched synners shulde not fall in to desperacion but rather hope trust after oure fall to ameÌ„de our selfe by penauÌ„ce coÌ„sideryng through the great goodnesse of god to what ameÌ„dement ioye these blessed sayntes after there falle be coÌ„meÌ„ vnto And therfore god to our example hath opened there good vertues that folowynge of them and doynge as they haue done we maye optayne the celestiall kyngdome of heuen but if we folow not the steppes of there payne and penauÌ„ce in this worlde we can not be eccused from suche paynes as we haue meritoriously deserued The holy sayntes for the tyme they were in this worlde neuer seased to occupy theÌ„ self in good workes as in fastynge almis dede chastite continence long animite pacience prayer persecucyon beniuoleÌ„ce huÌ„get thrust cold goyng bare in manifold other good workê for goddê sake The blessyd sayntes despysed y â— worlde to coÌ„quer get the kingdome of heueÌ„ nor beyng in this worlde they haue not taken nor yet receyued y â— wretched ê“myses miserable ryches therof y â— whiche bryng theÌ„ to the tormeÌ„tes paynes of hell y â— mys vse them but with all theyr intention and wyll they haue forsaken this miserable worlde lyftyng vp theyr eyes to hierusalem that heuenly mansion These blyssed meÌ„ haue auoyded synne bothe in worde dede iÌ„ thought in sight in hearynge in mouynge there eyes and there handes in anger in goynge in skoldynge in furye in discention in vayne glorye in pryde in elation in couytousnesse in glotony in tomochslepe in fornication in violence And to saue bothe bodye and soule they haue fasted two maner of waies Two abstaine froÌ„ delicate meates is very good but yet to abstayne from vyce is moch better of the whiche to our mother the holy churche sayeth My handes haue distilled myr what signifye the handes but y e good workes of blessyd sayntes and what other thynge betokeneth the myr but the mortificacyoÌ„ of the flesh and the mortifycacion of vices the haÌ„des of the church are the holy and blessyd sayntes of heuen the whiche do haue done manye good dedes of the whiche saynt Paule sayeth they haue done good workes and the handes of the churche haue distylled the myr of good workê for they haue shewed examples
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 rhaÌ„bre of your spouse christ iesê° Uirginite is not coÌ„mauÌ„ded but yet our holy fathers do couÌ„sell 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 conscieÌ„ce 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 noÌ„bre and it sygnifyeth the coÌ„federatyon of maryage The noÌ„bre of thre score is the seconde degre of noÌ„bres it sygnifeth the coÌ„tyneÌ„ce 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 inteÌ„d 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 valyaÌ„tly 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 â—n 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 coÌ„tempte 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 handmaydeÌ„s 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 teÌ„peraunce 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 heueÌ„ly 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 souerauÌ„ce place of the kyngdome of heuen not without a great cause for they haue dispised this present worlde And therfore they are
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 haÌ„des 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 coÌ„men 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 coÌ„men then any other or els bycause it hathe mo braunches then any other By the vnclenlynesse of the flyshe the teÌ„ple of god is defeyled by takyng away of chrystê meÌ„bers they make it the member of a struÌ„pet that is of that vyle woman the whiche out of wedlock doth make her selfe a coÌ„men 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 maÌ„s body but also his soule and conscyence and not w tstanding that he that coÌ„mitteth fornicacioÌ„ semeth to lyue yet for al that he is dead god shal iuge these aduouterers and fornicatours that is he shal coÌ„dempne 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 surmouÌ„teth 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 seÌ„deth 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 coÌ„meth 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 coÌ„pany 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 coÌ„meth 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 couÌ„tynance 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 consuÌ„macyon 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 excelleÌ„t vertue of chastite please the soule more then fylthy fornicacyon then there is no syn in it but iustice And notwithstaÌ„ding 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 coÌ„pany coÌ„mytteth fornicacyoÌ„ in harte mynd MeÌ„ are more subiecte to the deuel by bodely fornicacyoÌ„ theÌ„ by any other synÌ„e 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 strauÌ„g 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 traÌ„sgrest 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 〈…〉 ilistyans where he sawe a certayne woman and fell in loue with her and slepynge in her lappe she cut of the heere
of his head and delyuered hym to his enemes the whiche by by put out both his eyes And so the poore wretched man for asmoche as he behelde that he shulde not haue loked vpon he lost his syght and was in daunger of his lyfe Nowe good syster ye se that many a one by the syght of the eye haue bene bothe in daunger of body and soule Wherfore I exhorte you to make a bargayne w t your eyes that ye neuer loke wantonly vpon suche thynges as ye shuld not loke vpon beware that death enter and descende not by youre eyes into your soule but if your flesh as I haue sayde before do assale you if lechery do tempt you yf misorderd appetite do prouoke you yf the remembraunce of fornication do yet torment you set death in the presence of all these thynges cast before your eyes the ende of your lyfe call also to your remembraunce the paynes of hell that be ordeyned for synÌ„ers Let the horryble day of Iudgement be before youre eyes in your mynde and Imagyn with your self how streyght it shall be for yf it were not the great mercy of God there were no man able to abyde it The remeÌ„brauÌ„ce of y â— horryble paynes and vehement fyer of hell shall quynche the heate of fornicacyoÌ„ the memorye of the perpetuall flame fyre of hel shal cause you to forget all maner of fornicacy on For the greater heate quinched alwayes the lesser ouercommeth it And the ofte thynkynge vpon the horryble fyre of hell quinchet the vehement and burnynge fyre of fornicacy on Good syster I beseche GOd to gyue you trew chastite bothe of body and soule ¶ Of abstinence the .xxiiij. chapiter THat is called a perfyte faste when we fast outwardely and pray inwardly By fastynge mans prayer is soone harde By fastynge prayenge mans soule is ioyned to the angels and coupeled to God Fastynge is as stronge armoure to feyght agaynst the deuyll as may be by fastynge and prayenge the wycked spirytes are ouercommed My welbeloued syster in GOd wyll ye knowe howe fornycacion maye be best restrayned and kepte vnder Ye good brother yf it please you I pray you shew me harken then vnto me By fastynge and by abstynence fornicacyon is soone layde a syde By fastynge voluptuous pleasure lechery is quicly restrayned Neuer fyll your self luxuriousnes shall neuer ruell you Abstynence ouercoÌ„meth y â— flesh abstinence doth brydell bodely pleasure abstyneÌ„ce doth break diminyshe all fleshly lust mo cyon Abstynence dothe vtterlyè destrowe the power of fornicacion hunger and thryst doth ouer come all carnall concupyscence and lust That soule that is gyuen to diuersyte of meates and drynkes leseth the vigure and effecte of good prayer That soule that of longe seasoÌ„ hathe not ben repasted nor fed w t the word of god is lyke the bodye y t hathe ben long without meat Saynt hierome sayeth that a maÌ„ muste fast meanely w t moderacyon least that to moch fasting shuld febly she the stomacke For meat moderately takeÌ„ is both ê“fytable for y â— soule the bodye A fat bellye and moch aboundauÌ„ce of meat causeth dull wyttê dull vnderstaÌ„dyng Also it is moche better dayly to eate lytle then to eate but seldome and moche he fasteth well that exchuyt syn Better it is to abstayne froÌ„ vice then from meat but to abstayne that ye may afterwardê fyl your selfe is not laudable nor suche abstinence is nothyng coÌ„mendable A voyde bely prouoketh a man to prayer and deuocioÌ„ and a ful belly to slepe and slouthfulnesse kepe the bodye drye by the desyre of the kyngdome of heueÌ„ to thentent ye may fulfyll that is wrytten My soule my flesh doth greatly desyre god y â— flessh doth then desyre God when by moch fastyng it abstayneth and wareth drye Good syster yf ye ê‘fytly desyre god in this mortal lyfe he shal satisfye coÌ„teÌ„t your mind iÌ„ y â— glorious kiÌ„dome of heueÌ„ abstineÌ„ce doth both kil giue lyfe for it quyckeneth y â— soule mortifyeth the bodye AbstyneÌ„ce doth edifye ingeÌ„der vertue in mans soule destroyeth the vicyousnes of y â— body We shuld w t all diligeÌ„ce despyse glotony the coÌ„cupyscens desyre of dilicate viandes meates shulde be left and litle regarded A man shuld not care for his belye when the belye is to moche replenyshed then the bodye is inflamed with wantoÌ„nesse lechery We shuld not eare to fyll the bellye but to sustayne the bodye For when the belye is full then is the fyer of fornycacyon kyndeled that body that is chasted and kepte lowe by abstynence is neuer inflamed nor hurt with the fyre of voluptuous pleasure The ryche man clothed in purpure the which to euery maÌ„nes iudgment syght lyued in great abundauÌ„ce bycause he wold not abstayne in this world from immoderate meates and drynkes was caste into the fyre of hell desyred but one droppe of water to refreshe cole his tunge withall yet he could not haue it nor neuer shal And as be abstinence all vertue is roted and edyfyed in the soule of manne so be the abundauÌ„ce of meate and drynke vice is noryshed in maÌ„s bodye nor man shall neuer obtayne the perfytenes of vertue yf he do not fyrste tame and refrayne the glotony of the belye The thre childreÌ„ were not burnt nor coÌ„sumed because they were abstinent and sober And Danyell was delyuered frome the lyon because he was abstinent No man of hym selfe can repell temptacyon yf he refrayne not froÌ„ iÌ„moderate eatiÌ„g driÌ„kyng The systers demauÌ„de DEare brother I praye you to tel me how I shuld chasten my body w t abstineÌ„ce The brothers answere GOod syster ye muste nourishe your body vnder suche a fassioÌ„ y â— it waxe not prowd and rebellyous ye muste so kepe it vnder and so represse it that it fall not ye must so refreshe your flesshe that it maye do you seruyce so chasteÌ„ your body with abstinence that it peryshe not if ye punish your body more then nedethe ye kyll your freÌ„de yf ye kepe it to waÌ„toÌ„ly ye nourish your enmy Good syster in all abstynence beware ye hurt not your bodye but the vycyousnes therof absteyne froÌ„ meates loke youre face be pale and not ruddy loke youre body be leane and not fatte eate so that ye maye be alwaies a hungerde neuer iÌ„ferce nor fyll your bellye with moche meate Be euermore a hungerde a thryste in abstynence and leanenes ye can not ouercome temptacyon yf ye chasteÌ„ not your body For by moch eatyng drinkyng lechery dothe encrece y â— abuÌ„dauÌ„ce of wine daiÌ„ty metes doth styr y â— fleshe to bodyly pleasure luxuriusnes is euermore ioyned to saturite y â— cold of moch watchiÌ„g doth quench the heate of carnal lust euyl spirytes are very moche there where is suê‘fluytye of meate drynke Therfore good syster in Chryst Iesu yf ye inteÌ„d as I haue
sayde to avoyd and flye the teÌ„ptacyon 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 droÌ„kennes the .xxv. Chapi DEare Syster I pray you harken to goddes owne wordes Take hed your bodyes be not greued w t ebryete droÌ„keÌ„nes And saynt Paule sayth be not dronken w t wyne in the which is excesse And SalomoÌ„ sayth wyne is a lechetous thing dronkeÌ„nes is full of stryfe debate be holde not wyne wheÌ„ his colour is goodly pleasauÌ„t for it goth downe full swetely but at leÌ„gth it wyll byte cast out his venomous poysoÌ„ Where dronkeÌ„ship ruleth there is no secretnes Wyne hath brought many a maÌ„ to great peryl dauÌ„ger both of body and soule Wyne was made in iocundyte myrth and not iÌ„ ebryete dronkeÌ„nes Where so euer fulthsuÌ„nesse doth abunde there ruleth fornycatyoÌ„ lechere voluptuous pleasure foloth a wel fed bely DronkeÌ„nes doth feblyshe the body deceyueth y â— soule droÌ„kennes troubleth maÌ„s vnderstaÌ„diÌ„g augmeÌ„teth y â— fury madnes of the harte dronkeÌ„nes doth nourysh the flame fyre of fornycacyoÌ„ dronkennes doth so alienate a maÌ„nes vnder staÌ„dyng 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 stroÌ„ge to drynke wyne to folow droÌ„keÌ„nes again he saieth Out apoÌ„ you y â— rise betimes to drynke froÌ„ mornyng tyll euening And the prophet cryeth sayng Awake ye droÌ„kardê wepe awake you y â— drynk wyne iÌ„ swetnes he sayeth not awake you y â— driÌ„ke wine for necessite but you that drinke wyne in swetenes y â— is w t great delectacyoÌ„ plesure DroÌ„keÌ„nes acustomed is deadly synne dronkeÌ„nes 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 ouercuÌ„med withe wyne laye with his owne doughter yet he felte no synne for his mynde and vnder staÌ„diÌ„g was alienate Now good syster thynke esteme you howe excecrable a thing y â— droÌ„kennes is how moch goddê seruauÌ„tes ought to exchewe to auoyd it The sisters demauÌ„de 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 droÌ„keÌ„ is helth some both for the soule and the bodye wyne withoute measure is poyson wyne taken withoute measure ouercoÌ„meth a mannes vnderstanding by to moch wyne maÌ„nes 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 thiÌ„g to superfluyte that god hathe gyuen and ordred to sucker maÌ„nes 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 siÌ„ne 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 voluÌ„tary coÌ„seÌ„t by y e defeÌ„ce of pryde It is coÌ„mitted iÌ„ dede suÌ„times 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 coÌ„mytted thre other waies that is by ignoraunce by infyrmyte and industryously that is malycyously Eue synde by ignorauÌ„ce as sayth Saynt Paule The man was not deceyued but the woman so that Adam coÌ„mitted synne iÌ„dustryously and Eue by ignorauÌ„ce He that is deceyued knoweth not to what thynge he consenteth vnto Saynt Peter coÌ„mytteth synne by a certayne infyrmytye and wekenes when for the fere of a mayd seruaunt he denyde the lord his mayster Syn done by iÌ„fyrmyte is moch more greuous then that that is done by ignorauÌ„ce but yet that is more greuous that is coÌ„mytted by malice theÌ„ y â— that is done by ignorauÌ„ce 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 commaundemeÌ„tes 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
purged froÌ„ all synne that youre thought be net and cleane puryfy youre body froÌ„ al iÌ„iquyte 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 siÌ„ner 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 thiÌ„ges 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 coÌ„tynue dwell ê‘petually 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 chaÌ„bre 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 coÌ„mitted 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 coÌ„dyng and very good penauÌ„ce but he y â— lameÌ„teth 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 penauÌ„ce wheÌ„ he might sin in time of his lyfe correcteth his liuiÌ„g w tdrawiÌ„g him selfe froÌ„ syn shal haue euerlasting rest But he y â— leueth euyl begynneth to do penauÌ„ce wheÌ„ death calleth him theÌ„ as it is vncertayne whether he shalbe daÌ„ned 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 penauÌ„ce whylest he is iÌ„ good helth prosperite in helth must lameÌ„â— bewayle his mysdedes coÌ„sideriÌ„g y â— the mercy of God is secret so far froÌ„ maÌ„s knowleg yt shall be is very necessary y â— we coÌ„tinually 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 negligeÌ„ce ofteÌ„times 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 couÌ„sell whylest ye maye loke ye amende correcte your liuing whylest y â— god doth giue you leue opeÌ„ your sin lameÌ„t your sinnes do penaunce coÌ„fesse your synnes whylest ye lyue lameÌ„t your misliuyng and let them that be called to dye by your amendemeÌ„t 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 coÌ„fessyoÌ„ why so Bycause that in hell is no redemptyon In this world not w tstandyng ye be neuer so great a synÌ„er yet through penauÌ„ce 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 tormeÌ„ted 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 ê‘petually daÌ„pned 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 ê‘petual 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 chauÌ„ged 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
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 coÌ„meth 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 coÌ„syder his owne lyuynge and pourge his mynde of al synne myschefe to the tent he may worthely come vnto y e blessed sacrameÌ„t of y e auter For who so receyueth the precyous body blode of Christ Iesu vnworthelye he doth eate driÌ„ke his owne iudgmeÌ„t that is to say he eateth the cause of his daÌ„nacioÌ„ And of this thiÌ„g saith s I sidore that al such as lyue yl in chrystes church receyuiÌ„g dayly the blessed body of Chryst thiÌ„kyng y â— by such dayly coÌ„munyoÌ„ they may be pourged of theyr sinnes I wolde al such shulde know sayth he that it ê“fyteth theÌ„ nothyng towarde the purgation of theyr sinnes for it is writteÌ„ Why hath my louer coÌ„mytted 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 staÌ„de stedfast iÌ„ faith delectioÌ„ of god And saiÌ„t 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 coÌ„mauÌ„demeÌ„tes For if dwell not fyrst in me by fayth good workes and I in hym he can not eate my flesshe nor driÌ„ke my blode What thing is it theÌ„ that meÌ„ receyue the which do coÌ„menly receyue the sacrament of the auter They do receyue it in very dede but some receiue and eate his flesh driÌ„kth his blode spiritually sacrameÌ„tally some other receyue it onely sacrameÌ„tally that is the very bodye of Christ vnder the sacrameÌ„t but not the thyng of the sacrameÌ„te This sacrameÌ„t 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 sacrameÌ„t both sacrameÌ„tally spirytually but so doth not the euyl leuer for he receueth it vnworthely therfore as sayth the apostle he receyuethe his iudgement for he ê“ued not him selfe or euer he receyued it nor made no dyffereÌ„ce 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 iugemeÌ„t to his daÌ„pnatyoÌ„ not w t standynge it apeare that he receiueth y e sacrameÌ„t as other do And so the one receyueth the body of Christe to his saluacyoÌ„ the other to his daÌ„pnacyon He that receyued it as Iudas did shalbe daÌ„pned w t Iudas And he that receiueth it with saynt Peter other faythfull people deuoutly laufully is saÌ„ctytyed in y e bydy of Chryst w t. s Peter the other apostles Harken good syster vnto saynt Austen wordes He that coÌ„meth to theauter to be howfled being chast of body cleane of harte w t a pure coÌ„scyeÌ„ce a deuout mynde shall come to the heuenly auter before the face of god Welbeloued syster lysten to the wysdome of the sarpeÌ„t wheÌ„ y â— sarpeÌ„t doth iÌ„tend to driÌ„ke or euer he come to y â— wel he iÌ„forceth 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 fouÌ„tayne 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 fouÌ„tayne of lyfe that is to Christ Iesus the louÌ„tayne 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„ aÌ„gels breade and not w tstaÌ„dynge this breade came from heuen yet because it is a bodely thiÌ„g it was nothyng coÌ„uenyent for angels but that thynge onely that was prefygurde mente by y t breade wyne God is y e angels bread the sacrameÌ„t of y e auter is his very flesshe blode the whiche man doth eate and driÌ„ke spirytually and by the selfe same thiÌ„ge 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 meÌ„t of syn withoute doute this blessed sacrament is a very lyfe to those y â— be goddes seruauÌ„tes to those that throughe neglygeÌ„ce ignorauÌ„ce are meÌ„bres of the deuyl it is death Wherfore good syster A exhorte you y e wheÌ„soeuer ye receiue this blessed sacrameÌ„t 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 coÌ„seerate this blessed sacrameÌ„t 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 inteÌ„t 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 hiÌ„selfe doth norysh all good faythful people Christ by his onely preseÌ„ce doth fede y â— angelles in heaueÌ„ Christe of hiÌ„selfe 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 redeÌ„ption 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 ☞ Of thought the .xxxix. Cha. DEare syster heare I pray you what God saith by y â— ê“phe Isa Take remoue all euyl froÌ„ your cogytacyons thoughtes not w t staÌ„ding 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 coÌ„sume and slay our soules yf we nonrishe them within vs. Wherfore good syster I counsayle you that with al diligeÌ„ce ye take good hede to your hart minde for from the hart coÌ„meth 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 pÌ„lates 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 pÌ„lates for purpure is bouÌ„de by haÌ„dfulles to those pÌ„lates wherupoÌ„ they cast water y â— which water runneth throughe the pÌ„lates vpoÌ„ the cloth so is purpure died of this doth purpure take his name And al this doth agre is ryght coÌ„uenyent and meete for the deuout soule For the heares of y â— hed are the thoughtê of the mynde y â— which are bouÌ„de vnto these condettes for they are faste bouÌ„de in holy scrypture because they shulde not ruÌ„ne 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 maÌ„nes body but also he examyneth his soule God iudgeth maÌ„nes coÌ„scyence God iugeth mans thought y â— soule of maÌ„ yf any vayn thoughtê do moue or troble you coÌ„sent not iÌ„ no maner of wyse vnto theÌ„ but iÌ„coÌ„tynent 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 cogitacyoÌ„s 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 elemeÌ„tes god knoweth maÌ„s thought Good syster wyll ye neuer be heuy Ye good brother TheÌ„ inteÌ„d 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 coÌ„scyence is euer more in myrth yf ye contynew in goodnes all heuynes shall froÌ„ you departe yf ye coÌ„tynew 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 coÌ„science 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 coÌ„scyence 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 maÌ„s faute is there ameÌ„ded 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 scyleÌ„ce is the honour of iustice his perpetuall sauegarde and suertie the prophet Dauid sayeth put some defence custody aboute my mouthe a dore of circuÌ„stauÌ„ce about my lyppes The holy fathers keping there sileÌ„ce 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 coÌ„templatioÌ„ Good syster I praye you to despyse to auoyde al vnhonest coÌ„municacyoÌ„ to fle froÌ„ all vnclenly wordes for vayne coÌ„municacioÌ„ 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 coÌ„munycacyon 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 condeÌ„pned Euery man shall gyue a tekenyng of his wordes and at the day of iudgemeÌ„t euery maÌ„s 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 yourdaÌ„natioÌ„ 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 〈◊〉 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 fouÌ„de 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 theÌ„tent 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 pâ—ofytable The apostle prayseth the sycknesse of the body saynge The weker I am in body y â— more stroÌ„ger 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 iudgemeÌ„tes 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 coÌ„men 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 thaÌ„k 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 wouÌ„deth hurteth the body but it curith the soule sicknes consumethe vyce syckenes couleth queÌ„cheth 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 veÌ„geauÌ„ce 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 coÌ„paryson of my synnes my tormeÌ„tes are nothiÌ„g 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 suffycyeÌ„t for your purgacyoÌ„ if ye ascriue your punyshemeÌ„t 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 thiÌ„ges 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 amendmeÌ„t for trybulatyoÌ„ doth lose hym that is conuerted froÌ„ synne These preseÌ„t worldly troubles are as a purgacyon to hym that is ameÌ„ded he that is tormeÌ„ted and chasted in this worlde is delyuered in a nother but they that are not chastened nor corrected here are in dauÌ„ger to be daÌ„pned both teÌ„porally eternally For they are fyrst iudged in this worlde fynally in a nother for euermore and such haue double paine daÌ„pnacyoÌ„ 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 haÌ„de y â— doth punish you his indyngnacyoÌ„ y â— doth vexe you and being angry with you he hath coÌ„mauÌ„ded ye shuld suffre such tormeÌ„t trybulacyoÌ„ That ye are broughte lowe by syckenes y â— ye are tormeÌ„ted with the sharpe teÌ„ptacyoÌ„s of y â— fleshe that ye are vexed w t sorow and w t the passyoÌ„s 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 wouÌ„ded with youre owne arrowes ye are hurt with your owne daâ—te 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 coÌ„plaine 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
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 sarpeÌ„t w tout y â— symplicite of y â— doue nor the simplicite of the doue w t out y â— wisdome of y â— sarpeÌ„t to theÌ„ teÌ„t y â— the wysdome of the sarpeÌ„t maye â—uycken vp siÌ„plicite to auoyde that y â— is not good that the symplicite of the doue maye temper wysdome to do that thiÌ„g 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 commiÌ„ge of the hauke so to auoyde hym to be out of dauÌ„ger 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 lameÌ„tacyoÌ„ mourniÌ„g 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 coÌ„munycacyoÌ„ y t by syn are alyenate froÌ„ god coÌ„uert theÌ„ briÌ„g 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 soÌ„ge 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 dylygeÌ„ce 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 pÌ„payre 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 coÌ„tynually in you Of teÌ„ptacyoÌ„ 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 queÌ„ched 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 teÌ„ptacyoÌ„ of syn he distroyeth y â— chrysteÌ„ faythful people but yet he teÌ„pteth goddê seruauÌ„tê no more theÌ„ god doth suffer hiÌ„ such teÌ„ptacyoÌ„ is ryght ê“fytable for goddes seruauÌ„tê for by such teÌ„ptacion he doth not deceyue theÌ„ but leâ—â—e iÌ„struct theÌ„ for god doth often tymes turne such temptatyon prepared for mans destruccyon to the coÌ„forte profyte of maÌ„s soule for y â— seruauÌ„tê of god could neuer suffre such deuilysh teÌ„ptacyoÌ„ but that god through great pytye refrained theyr malyce And not w t staÌ„ding y â— deuyll doth couet desyre to tempt maÌ„ yet yf god suffre hiÌ„ not he shall neuer pÌ„uayle the deuyls minde inteÌ„t is euermore wycked yet by goddê suffrauÌ„ce his power is iust the deuyll naturally dothe seke to teÌ„pt maÌ„ vniustly but yet he caÌ„ not tempte hiÌ„ w t out the lyceÌ„ce suffrauÌ„ce 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 coÌ„prysed 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— seÌ„deth 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 confouÌ„ded wolde soone leaue vs and so myghte we breake the wepeÌ„ armour of all his teÌ„ptacyoÌ„ The deuyl fayneth hiÌ„ selfe to be a good spiryte the angel of light wold of teÌ„ tymes deceyue goddes seruauÌ„tê but the dyscresyon of good men muste be such as may iudge betwyxt good euyl to auoid his fraude truÌ„perye or els by this inqÌ„sicyoÌ„ of Iosue sayng Are ye our freÌ„de or our aduersary And it is wrytteÌ„ in Hieremy yf ye deuide y t is good froÌ„ that y t is â—uil 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 stroÌ„ge 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 sarpeÌ„t for if his fyrst suggestyoÌ„ teÌ„tacyoÌ„ be not w t staÌ„ded resysted he crepethe into maÌ„ or euer he fele hiÌ„ the vycyous teÌ„tacyon 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 ê“spere that it shalbe very hard to ouercome it The deuyl or euer he teÌ„pt maÌ„ doth fyrst consyder his nature prepayre his wepens then besege hym on that syde where he supposeth he may by syn soâ—est ouercome hiÌ„ s Isydory sayth that he â—eÌ„pteth maÌ„ most in that thynge wherto he ê‘ceyueth his coÌ„plectyoÌ„ 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 sarpeÌ„t at the begynnyng Thou shalt lay watch for hiÌ„ at his ende not w t staÌ„dynge a maÌ„ be neuer so good vpryght yet he is not sure in this world And therfore he must dayly humiliate
shortnes of life the lvii Chapiter DEare syster harken vnto SalomoÌ„s wordes Aâ— that ye caÌ„do do it out of hande For neyther worke nor reason nor scyence nor yet wysdome shalbe in the inferior ê‘tê to y â— which ye ar going AmaÌ„aloÌ„ly 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 coÌ„sydereth 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 ê“mysed 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 ameÌ„de hym selfe least he departe in iniquite ende his lyfe and his misâ—iuyng together For the deuyll goeth aboute to brynge theÌ„ to ê‘petuall torment and payne at theyr last ende the which in this lyfe he inticed and brought to syn And not w t standiÌ„g a maÌ„ be both good iust yet wheÌ„ he shal depart he feareth he shalbe punyshed y â— pesable the geÌ„tyll 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 caÌ„ticles sayenge My louer is come into my garden to the crowne of blisse of all swete aromatike sauers For GOD visitinge his churche coÌ„meth 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 gardeÌ„s reioycyng in the vertue of good soules he gathered lilies wheÌ„ he calleth his electe chosen seruaÌ„tes 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 maÌ„s lyfe by dayes wheÌ„ deth coÌ„meth the soules of goddes chosen seruantes are in great teare vncertayne wether they shal be saued or daÌ„pned Sum good men at there departyng are pourged of all theyr veniall synnes SuÌ„ other at the same selfe tyme are in greate ioyfulnes remeÌ„bringe the ioyes y t ar to come And it is Goddes pleasure we shulde not knowe the tyme of our departiÌ„g 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 diligeÌ„ce to bryng to mans remeÌ„beraunce all y â— euer they ê‘suaded them to do in this worlde and y t to brynge them theyr pore soules to euerlastiÌ„g paine The synner after his death is brought to torment and payne but the good syuer to coÌ„tinual 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 tormeÌ„tes 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 coÌ„tynually coÌ„sider y â— ende of youre lyfe and despyse the flatterynge inticementes of this worlde to come to euerlastyng ioye bliss In all your busynesses coÌ„syder 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 dâ—ath 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 woÌ„te 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 demauÌ„de DEre brother I pray you telme whether we shulde bewayle those that ate deade and wepe for our frendes that are departed ¶ The brothers aÌ„swere 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
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 vagabouÌ„des 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 coÌ„tynew 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 kiÌ„gdome 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 â—upedytye be smuttered with the blackenes of vyce and synÌ„e and are remoued farre from the lyghte of charite They that go froÌ„ goddes seruice to the world are seperated from the coÌ„panye 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 coÌ„gregatyoÌ„ 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 coÌ„tinueth all his lyfe iÌ„ good workê he fighteth lawfully that without fraude or anye dissymulacyoÌ„ coÌ„tynueth 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 thiÌ„ges 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 coÌ„tynuyng in good operacyon and workes as loÌ„ge 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 coÌ„templatyfe 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 maÌ„nes lyfe is full of contentyon stryfe in that is traÌ„quylyte 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 ê‘dycyoÌ„ soule helth ye se bothe lyfe and deathe fyre water put forth your haÌ„des 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 coÌ„tynewe 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 〈…〉 are cleane virgyns both of body and mynde are no fooles but very wyse and maye go to mete theyr spouse for they haue
shal coÌ„fort y â— O miserable soule who shall bewayle the. Alaswhere is the keper of maÌ„ Where is y â— redemer of al soules O goodshepparde where are ye Alas why haue ye despysed me why turne ye your face froÌ„ me Good lorde forget me not at the last Leaue me not good lorde for euermore Leaue me not in the deuyls power I am a synner I am a wretched ê‘sone yet good Lorde I come to the for help ye are very kynde ye are swete mercyfull Ye refuse nor despyse no man nor put no man from your mercy Ah good lord shew thy great mercy vpoÌ„ me I hartely beseke the denye me not that thynge that ye mercyfully haue graunted to many other I do not defende my misdedes I hyde not my synnes I am ryght sory for them Alas wretche that I am I haue synde I confesse my errour I open my faute I knowledge mine iniquite Good lorde I haue done amys be mercyful vnto me wretched synÌ„er ê‘doÌ„ me my mysdedes For gyue me my synnes O good Lorde yf ye regard iniquite who shal sustaine it No man can then be sure at the daye of your examynacyon nor yet the iust man with al his iustyce for who is he be he neuer so iuste that dare saye he is without syn there is no man w t out syn There is no man cleare from syn in thy syght nor amoÌ„g all the holy saites there is none vnbespotted nor they that serued god were not stedfast and iniquite hath ben founde amonge the angels y â— starres be not cleare before the lorde and heuen in thy syght is not clere TheÌ„ good lorde yf no man be w tout spot in thy syght then can not I beyng a vyle synÌ„er a vile pece of earth a vile worme the chylde of man the which hathe dronke vp iniquite as water and multiplyed and increaced in synnes be cleare and without syn And yet I syt in duste and dwel in a house claye and my foundacyoÌ„ is but earth Good lorde gyue me wretched synner thy ryght hande I pray the good Lorde to remeÌ„bre of what substaunce and where of I am made Remembre good lorde that I am but earth but powdre asshes Gyue me some maner of medecyn where with I may be holpen where with I may be clensed and purifyed froÌ„ all syn For I am fallen into the dept of all my synÌ„es I am falleÌ„ into the depe pyt of hell delyuer my soule good lorde froÌ„ the captiuyte of hell that the deptnesse therof do not inclose me that hel do not swalowe me and that the depe pyt of hell opeÌ„ not his wyde throte vpon me and that the profoundnesse and deptnesse of hel let me not to depart froÌ„ theÌ„se Nowe the dredeful day of donie approchet nygh the laste day is come y â— tyme of death is at haÌ„de I haue nowe nothynge left me but my graue good Lorde forgiue me or euer I go to y e place of darknes Helpe me good lord or euer I go to the land of wretchednesse O redemer of mans soule succoure me or euer I departe Unbynde and lose me froÌ„ all my synnes or euer I come vnto death The brothers answere WElbeloued sister in Chryst Iesu I be seche God almyghtye to haue mercy vpon you and to forgiue you al your sinnes al your nâ—sdedes and to pardon you of your synnes all your misdedes to pardon you of all that euer ye haue done and froÌ„ hense forwarde do as ye shulde do Purpose stedfastly in your harte neuer to sinne more stablysh your mynde neuer to misdo neuer to returne vnto syn neuer to defile your selfe with synne agayne after penaunce retourne not agayne to vnthryftye liuyng He is not reputed nor taken as penitent but as a gester a discem let that renueth y t he hath done penauÌ„ce for nor he is not estemed to pray huÌ„bly but rather to mocke w t god y â— renueth y â— thiÌ„ge for the whiche he hath done penauÌ„ce for s I sodore sayeth that penauÌ„ce to be but as vayne the which afterwardes is defyled arayde w t syn for a renued wouÌ„d or sore can hardely be curyd agayne and he that synneth ofte and repent hym ofte shall scacely besaued Therfore be sted fast in doyng of penauÌ„ce and leaue not of the good lyfe ye haue begon for euerlastyng lyfe is promised to those that contynew in goodnesse and Dauyd sayeth Blessed be they that euermore kepe iugement and do iustyce it is wrytten That he that contynueth vntyll the ende shall be laued Honest virgyn I exhorte you to haue alwaies a shamfast couÌ„tenaunce to be ashamed of your synnes wheÌ„ ye remeÌ„bre theÌ„ Be a shamed to lift vp your eyes wheÌ„ ye thynke vpoÌ„ theÌ„ when ye walk hold downe your heed let your couÌ„tenauÌ„ce be sorowfull Let your smock be made of here let the earth be your bed ye are but dust syt therfore in duste ye are but asshes therfore syt in asshes be euermore in heuines euermore sobbiÌ„g sythyng and hauyng remorse of coÌ„scyence in hart coÌ„punctyon be alwayes wepyng mornyng be always redy to wepe The seruauÌ„tes of god good syster in this worlde be they neuer so good shuld neuer be in suerte goddes seruauÌ„tes shuld alwayes be watching and w t great lameÌ„tacyoÌ„ many folde teares reduce theyr mysdedes to memory To y â— laud of Chryst it is wrytten in the Can tycles that his heyre is as hygh as is y â— palme trye as blacke as the crow By Chrystes heare is vnderstanded good faythful people y â— which kepyng in hart the holy fayth of y e trinite cleuige vnto god do y t they beleue as haÌ„ging vpoÌ„ his hed do honour hiÌ„ The palme tre growiÌ„ge vpwardes of heyght doth betokeÌ„ vyctory Christes heyre is lykened vnto apalme tre for good people mouÌ„tyng euermore asceÌ„dyng to the height of vertue ar brought through goddê grace to victory but yet they ar blacke as y e crow For not w tstaÌ„dynge y t by vertu they do euermore asceÌ„d towardes heueÌ„ yet they knowledge theÌ„ selfe to be siners So good syster notwithstaÌ„dyng ye lyue well and serue god iustlye deuoutly yet I wold ye shuld neuer leaue wepyng Therfore yf ye wyll wasshe cleane awaye youre blacke spotted sinnes loue to be euer more mournyng wepyng let your teres be swete vnto you let wayling weping delyte you be as inclining and redy to wepe as ye were to do yll and as redy to do penaunce as ye were to faule A mans me dicyne must be minystred vnto hym after as his infirmite is Greate synne requireth moche waylyng great repentaunce Good syster I pray hym to comforte you and helpe you in this worlde the whiche the aungels do worshyp in heuen Of coÌ„munyon that is of the receyuing of the very body and blode of Christ the .xxviii. Chapiter WHo soeuer shall eate the breade