his synnes to memory the other is wheÌ„ the soule with great depe sythes desyreth to come to euerlastyng ioye the soule of euery iust maÌ„ is moued by coÌ„puÌ„ctioÌ„ foure maner of wayes The fyrst is by y â— remembrauÌ„ce of his syn the seconde by the remeÌ„brauÌ„ce of the paynes y â— be to coÌ„e The thyrd is by remeÌ„braunce of the peregrinacion of this mortall lyfe The fourth by the desyre of heueÌ„ the whiche the soule of man dothe greatly couet Euery wretched synÌ„er knoweth that god doth then visyte hym when that by compunction he is prouoked to wepe for S. Peter dyd wepe through greate compunction when god beheld hym for it is wryten that oure lorde turned hym and behelde peter and that incontinently he went out and wepte bytterly of this speaketh the Psalmist God loked and the earth moued and trembled The earth doth then tremble when the poore wretched synner is moued to bewayle his si 〈…〉 es Wherfore good syster I wolde counsell you to call your synnes to remembrauÌ„ce in prayer and sorowfulnesse for his prayer is not cleane nor yet acceptable that prayeth w tout coÌ„punction or contrition I pray you to harken vnto the examples of holy sayntes y e which by coÌ„punction and lamentacyoÌ„ haue obtayned of god pardon and forgiuenes of theyr sinnes As Samuels mother by compunctyon deserued to haue a chylde and ferthermore she optayned of god the gyfte of prophecie Dauid by long waylyng and coÌ„punctioÌ„ optayned pardoÌ„ of his aduenture and murther for the prophet sayde thus vnto hym Thou shalt not die for the lorde hath translated thy synne And good father Tobias by such coÌ„puÌ„ction teares was restored to his syght and holpen of his pouerte for the angel Raphael sayde thus vnto hym be glad quod Raphael agayne be of good chere for y â— shalt be shortly holpeÌ„ And the glorious Magdalene through greate coÌ„punction and manyfolde teares harde these wordes of GOddes owne mouthe thy synnes be for gyneÌ„the Good syster I haue recyted these exaÌ„ples of holy sayntes vnto you that your teares lameÌ„tacyon for your missautes with coÌ„punction maye be swete vnto you for coÌ„punction is a desyrefull treasure and to mans mynde a ioye ineâ—arrable he that prayeth with trewe compuÌ„ction dothe prophet his soule very moche A stronge champion is no lesse worthy of prayse beynge in lamentation then beynge in battayle consyderynge then that after oure bapteme we haue bespotted and defyled our lyfe with stynken syn set vs nowe baptyse rynse our coÌ„scyence w t teares for where is wepynge there is spiritual goostly fyre the whiche shall illuminate kyndle y e secretes of maÌ„s mynde y â— weping the teares of peniteÌ„t ê‘sons are vnto God as a chrystendome Welbeloued syster in christ yf ye haue coÌ„punctioÌ„ ye are happe for coÌ„punctioÌ„ of y e hart is the health of y e soule the coÌ„punction of the mynde thought is the illumination of the soule for theÌ„ the soule is kynled when that by coÌ„punction it is moued to wepe the coÌ„punctioÌ„ of teres is the remission of synnes for then a mans synnes are for gyuen hym when with bytter wepyng and teares he remeÌ„bereth them coÌ„punction dothe brynge the holy gost to man for as soone as the holy goost doth visyte mans mynde by and by the poore synner shall bewayle his mislyuynge ¶ The sisters demaunde O Good brother I requyre you to tell me for what causes in this mortall lyfe we shulde wepe The brothers answere GOod sister there are foure causes the first is for our owne synnes The second for the wretchednes and misery of this worlde The thyrde is for the compassyon of our neyghbour The fourth is for the pleasure of the celestiall and heuenly rewarde He wepte for his synnes that sayde I wyl washe my bed euery nyght and with my teares I wyll wete the couerlet of my bed And agayne bewaylynge the misery of this wretched worlde he sayde Alas I am in great sorowfulnesse for why my labour that is my lyfe is prolonged and in these my wretchednes I dwel not among good men but among synners the whiche are vnderstanded by this worde cedar my soule hath ben very longe absent from god Also y â— good lord wepte through pite and coÌ„passyon apon Lazarus and apon the citye of Hierusalem sayeng for yf thou hadest knowen the tyme of the visitacyon c. And S. Paule commaundeth that we shuld reioyce with those that are in ioye and wepe with those that wepe and beynge in greate heuynesse he sayde Who is sycke and I am not sycke And they y â— are good iuste men wepe for ioye of the â—eward of lyfe euerlastyng rehersynge the wordes of Dauyd say enge We sat apoÌ„ the floodes of BabiloÌ„ wepte wheÌ„ we remembered the SyoÌ„ that is wheÌ„ we remeÌ„bre our celestiall rewarde This preseÌ„t life is but death for it is ful of misery wretchednes the which thynges are not in heuen but only in this preseÌ„t lyfe the which is neuer at home but alwayes as vanished for beyng in this world we be neuer in the citie but wanderynge abrode and as straungers as it is wryten we haue no parpetuall demore in this worlde but we seke search for a place y t is to come that is for heueÌ„ Therfore good syster fyrst aboue all thynge I wold ye shuld bewayle your synnes secoÌ„darely y e wretchednes of this world Thyrdly your neyghbour fourthly for the loue of the celestiall reward Honest virgyn loke ye pray to god w t good deuocion desyrynge hym to gyue you trewe coÌ„punctioÌ„ of mind and of harte contrition for compunction causeth god to be with vs as he himselfe sayeth I and my father wyl come to him that hath coÌ„punction and we wyl tary with hym Where is moche wepinge and wayling there are lightly no euyll thoughtes and yf paraduenture at some tyme they approche nygh yet they take no rote and therfore they can not abyde longe wepynge causeth a man to haue good confidence in God Harken good syster vnto goddes owne wordes Stand vp good doughter and come vnto me for truely wynter is gone and past the floures begyn to appeare and the tyme of loppynge is come for we haue harde the voyce of the turtyll in our countrey that is to say the voyce of the preachers and of the apostles are hard in goddes churche This turtyll is a very chast byrde whose custome is to buylde her nest in hygh trees and by her is signified the apostelles and other good docters whiche may say our inhabitauÌ„ce and dwellynge place is in heuen the whiche turtyll rather mourneth then syngeth whose mournynge dothe signyfye the teares and sorowfulnes of good sayntes exortynge there frendes to mournynge and lamentacyon sayenge be petyfull and mourne you Therfore welbeloued syster taken an example by y â— turtyll and wepe vntyll
â— is the angels maÌ„ to be of one accorde The coÌ„cord of euyll meÌ„ is y â— contrariete of good meÌ„ And as we shuld desyre y e good men might be in peace so we shulde desyre that the peace concorde and vnite of euyl men myght be broken For concorde and vnyte to do euyll is not laudable But concorde to do well to serue GOD to folowe Iustice is laudable And the congregacyons and commyng togyther of Chrysten people into the church is to serue god in one spiryte in one wyll For so shulde they do that inhabyte goddes house For it preuayleth not to be togyther if our wylles be not al one for GOD loueth moche better the humilyte of the wyl then the humilite of the place We be many togyther in one house of dyuers maners of dyuers hartê of diuers mindê al these thigê must agre in one intencyon in one mynde and one loue in god Therfore we muste be all of one mynde of one wyl to serue god and to loue hym w t all oure hartes w t all your soules and oure neyghboure as oure selfe And therfore concorde is verye necessarye for vs for yf I folow my wyll pleasure you yours he his then must there nedes be diuision coÌ„tention anger the whiche thynges as sayth paule are workes of the fleshe They that do suche thynges shall neuer obtayne the kyngdome of heueÌ„ Bileue me good syster all our fastyng praynge sacrifice pleaseth not god so moch as dothe good coÌ„cord and therfore he sayeth Go thy wayes fyrst and recoÌ„cyle thy selfe to thy brother and then come and offer vp thy gyfte Honorable syster the vertue of coÌ„corde is very great to warde god w tout the which our sacrifyce can not please him ¶ The sisters demaunde TEll me good brother whether the deuyl be a ferde of any thynge The brothers answere MY worshypful syster there is nothiÌ„g y t he feareth so moch as concorde and charite yf we gyue all that euer we haue for GOddes sake he feareth it not For he getteth nothiÌ„g therby Yf we faste he feareth it not for yf he neuer eath Yf we watche he feareth it not for he neuer slepeth but yf we lyue in good concorde and charyte he feareth it verye sore why so For then we obserue kepe that thyng in earth that he kepte not in heueÌ„ And this is the cause why men saye that our holy mother the churche is as fearfull as terryble to her enemyse as is a great coÌ„panye of meÌ„ of war wel armed set in good ordre For as our enemyes be in great fere wheÌ„ they sethere aduersaryes commyng agaynst them in good aray ordre so the deuyll is in great feare wheÌ„ he seeth y â— Chrysten men be well armed w t vertue coÌ„corde vnite Therfore all we shuld lyue togither in good accorde y e is in the churche to ouercome the deuyl The handmayde of GOd that wyll lyue in coÌ„corde traÌ„quilite must fyrst of all leue and cast a way all euyll customes least by her ê‘uersite she put other to rebuke and shame Also she muste moderate her workes dedes her mouyng her wordes and al her lyfe and after the lawes of God agre with all other Therfore good syster I exhorte you to liue in good accorde and in humilite and to reuoke all hatred and stryfe to peace and concorde Use no suche wordes as may breake good agrement and concorde ¶ Of sufferaunce the xlij chapiter DEare syster lerne modestyusnesse and sufferaunce of CHRYSTE Iesu marke hym well for so doyng no man shal put you to heuines he hath suffered death for vs al and hathe lefte vs an example of sufferaunce He was beaten scourged whipte mocked bespued naylde to y â— crosse crowned w t thorne coÌ„deÌ„ned to be hanged vpon the crosse al this whyle he held his peace nor murmurd not agaynst it But yf any man doth vs iniure it is for our synnes our myscheuousnesse synfull liuynge is the cause therof for whatsoeuer doth chaunce agaynst vs all is for our synnes we shall y â— better suffer al such aduersytes yf we coÌ„syder vpon what occasion for what cause they do chauÌ„ce vnto vs. Therfore yf a maÌ„ do you displeasure speke fayre vnto him if he curse you blesse hym yf he be angery with you speake patiently vnto hym Dissolue his furiusnes w t geÌ„tyll wordes ouercome his iniquite w t softnes his malyce w t goodnes his iniure with tranquilite Good syster pÌ„pare your selfe and be alwayes redy bothe to good and euyll And as they chaunce so suffer beare them suffer both prosperite and aduersyte as they chaunce take theÌ„ mekely set not by iniurius nor by coÌ„tumelyus reproches for by despysyng of such iniurius wordes ye shall ouercome all derâ—sion by dissembulyng of suche thynges ye shal litle or nothing regarde suche mens fautes and errours And notwithstandyng good syster that men do styrre you prouoke you assayle you re proche you and blame you althoughe they speake iniuryusly vnto you and do you iniury although they prouoke you to anger do you great wronge yet for al that hold you your peace kepe youre sileÌ„ce care not for it dissemble the matter answer not to theyr iniures speake no crabbed wordes vnto theÌ„ set aparte all coÌ„tumeliê° iniurius wordê say nothiÌ„g for by holding your peace ye shal sone ouer come theÌ„ O chrystê spouse stryue agaynst these worldly greues wretchednesse be stedfast stroÌ„ge in al aduersite suffre althyng patienly take it well in worth and suffre that is commen to all men For he that troubeleth and he that is troubeled are mortall and he that doth wrong and he that suffereth wronge shall dye Byleue me good syster No man can trouble you no man can be against you if god suffered him not nor the deuyll hym selfe hathe no power vpon you but by goddes sufferaunce We muste coÌ„e to heueÌ„ by great tribulacioÌ„ yet all the passions and aduersities of this world are not to be coÌ„pared to the great glorye and ioyes of heueÌ„ It is impossible beynge a womaÌ„ but nedesye must taste the troubelsumnes and misery of this worlde And beyng in this worlde we ought to suffre euery thynge in lyke maner There is noman lyuyng in this worlde but muste nedes syghe mourne atsome times for this mortal lyfe is full of heuynesse the begynnynge of this lyfe is waylyng wepyng The chyld that is nowe borne begynneth his lyfe w t wepyng The chylde when it coÌ„meth oute of his mothers wombe or euer it laughe it wayleth mourneth worldly tribulacyoÌ„ is very necessary The stormes of this worlde are ê“fytable the more we be tormeÌ„ted troubled in this world the more we be coÌ„fyrmed the more we be vexed in this vale of mysery the more shall oure ioye be in heuen Yf we be troubled and punyshed in
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
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
yf contentyon debate and stryfe be amonge vs chrystiaÌ„s where is charite then where is peace and vnyte wher is brothely concorde and lowlyfelowshyp Alas alas all these thinges are come to nought fraternall charite is greatly dimynyshed debated if they y e shuld lyue in peace begiÌ„once to stryue and stroggell where is al quietnesses all honeste al modestiusnesse become wher is theÌ„ I pray you the contemplatyfe and the angelicall lyfe Uerely there caÌ„ be no perfet peace where slaunderous tongues do ruell there can be no perfete charite where stryfe and debate doth reygne Therfore good syster take hede I pray you that ye lose not your tyme your labour by such contencyon stryfe Loke that ye lose not by such detraction contention the heuenly promyses Beware that by lyght folyshe coÌ„municacioÌ„ ye lese not the euer lastyng ioye of heuen refrayne your tongue ye shal be couÌ„ted a good chrysteÌ„ womaÌ„ for yf ye re frayne not your tongue ye can not be religious Heare what S Iames sayeth Yf any man byleue he be religious y e is of christes religioÌ„ refrayneth not his tongue but seduceth his owne harte and mynde his religyon is but vayne the tongue is but a small parte member of man yet yf it be not wel brydylde and well ruled it corrupteth all the body For as a litle dow destrueth the hole masse as a lytle fyer burneth a hole forrest so the vnruled tongue putteth bothe lorde mayster subiecte to rebuke shame prouoketh them to anger yf the conteÌ„ciê° tongue be vnbrydeled there is noman y â— can lyue in peace for a debateful tongue is ful of venym and poyson and yf it be not moderated and chasted it shall brynge his frendes felowes to shame Good syster it shall be for youre great vtilyte ê“fyte to charme your tongue froÌ„ euyl your lippê froÌ„ al fraude deceite coÌ„sider froÌ„ wheÌ„ce wherfore ye are coÌ„e Ye are come froÌ„ the worlde to goddes teÌ„tes ye haue refused al worldly ryches and are come he ther to optayne the ryches of heuen and for this cause willyngly ye haue chosen wylful pouerte therfore ye must nowe vtterly forget all suche thynges as ye haue lefte and forsaken for goddes sake And therfore take good hede ye prefer not youre selfe aboue all other the hygher greater ye be the more loke ye do humble youre selfe in all thynge and leue these conuentycles of conspiracyon and detraction lysten to no murmuracyon exchue and auoyde these slaunderous persons as poysoÌ„ for they infecte them that gyue them audyence he that bacbyteth and slaundereth man and he that wyllyngly and gladly dothe heare hym be both in syn Honest virgyn harkeÌ„ what the psalmist sayeth I haue not ben sayeth he in the counsell of vanyte nor I meddyll nor am not amonge those that do iniquite Wherfore good virgyn loke ye syt not with the counsell of vanyte nor medle not with them y â— speake of iniquite Nor ye shall not striue nor coÌ„teÌ„d in no cause for contentyon ingenderth debate contentyon taketh awaye the tranquilite and peace of the mynde contentyon ingenderth stryfe conteÌ„tioÌ„ kiÌ„deleth the fyer braÌ„dê of hatred contention breaketh all concorde contentioÌ„ as Dauid sayeth troubeleth y â— eye of y â— soule My fure sayeth he troubeleth myne eye Wherfore I warne and exhorte you to contende and stryue onely howe ye may please almyghtye god ¶ Of disciplyne and correction xviii Chap. THe Wyse man salomon sayeth My son sayeth he harken vnto my discyplyne and forsake not thy mothers lawes that grace may come to thyne head and a goodly chaine to thy neck kepe discyplyne and for sake it not Kepe it wel for it is thy mother receyue discyplyne refuse it not he is but a very fole that refuseth correctyon he that setteth lytle by good monityons correctyoÌ„ doth are very sore he that dyspreyseth discyplyne and correctyon is in greate synne And who so wyl not kepe and regarde correctyon shall peryshe He that setteth lytle by correction shalbe alwayes in necessyte shame and pouerte He that wil here hiÌ„ that correcteth hiÌ„ shal cuÌ„ to glory a fole regardethe very lytle his fathers correctyoÌ„ but he that kepeth and taketh heed to correctyoÌ„ is reputed to be wyse a worde among wise meÌ„ doth more then a hundred strypes amonge foles He that is wyse corrygyble shal neuer be myscoÌ„tente with hym that correctethe hym And yet castigation muste be vsed moderatly wherof saint Ambrose saith he that is menely and gentely corrected bereth reuerence and gyueth thankes vnto his correctour but he that is vyolently and withoute measure chasted and corrected is neuer the better They must be geÌ„tely supported and borne that by infyrmyte and feblenes cannot be corrected And after the dyfference qualyte of the mysdoer some muste be corrected and some other gentely and louiÌ„gly supported The prelates of the churche shulde supporte and beâ—e with those they do correcte and correct and chasten al suche as comfort them in sinne And therfore Salomon sayeth that vnder the pyllers of goddes temple he caused LyoÌ„s oâ—en and Cherubyns to be made What other thing betokeÌ„ these Images but y â— prelates of the church for all such as take vpoÌ„ theÌ„ to gouerne to rule are as the fouÌ„dacyoÌ„ of pyllers to supporte beare that that shall be laide set vpoÌ„ theÌ„ Cherubin is as moche to say as the fulnesse of ê‘fytenes of science lernig so that y e cherubiÌ„s declare that the forsayde prelates shulde be full and perfyte in the celestyall scyence Be the Lyon is sygnyfyed the feare of seuerytye and punyshement and be the oxe is declared pacyeÌ„ce in al swetenes gentylnes be y â— Cherubins is sygnyfyed that the foundacyon shulde be ê‘fyte iÌ„ scyeÌ„ce nor y e lyoÌ„s are not graued set w tout y â— oxeÌ„ nor yet y â— oxen w tout y â— lyoÌ„s for the prelates at sometymes shuld sharpely and ernestly correcte theyr subiectes and sometimes softly suÌ„times be wordes sumtymes by strokes For he y t is corrected be worde and amendeth not muste nedes be otherwyse haÌ„deled Uerely such wouÌ„des and sores as can not be esely heled nor w tout payne muste nedes be healed with payne he that is secretely ameable warned and regardethe it not nor wyl not amend his fautes must be openly corrected and before wytnesse that so the sore that coulde not be holpen secretelye may be holpen apertly and manyfestly For they y â— hurte theyr neyghbour openly must be punyshed openly that be such opeÌ„ punyshement they that ensude and folowed there naughtines may the soner be holpen that the punyshemeÌ„t of the one may be the amendment of the other for it is moch better that one be punyshed for the saluatyon and sauegarde of many theÌ„ that for one vngracyous person many shuld peryshe And Saynt Gregory sayth there
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
suffre payne and tormente O good Christes spouse ye are iustly punished ye are iustly scourged and iustly condeÌ„pned the payne and tormeÌ„tes ye are in do iustly chasten you Of couitousnes xliiii cha THe Lorde saythe in his gospell flye froÌ„ all couytousnes for the life of maÌ„ is not in the abundaunce of those thynges that he possesseth vpoÌ„ earth And saynt Paule sayth Let no fornycacyon no immundycyte nor yet no couytousnes be spoken of amonge you And agayne he sayth such as are fornycators vnclenly of lyfe or couytous shall not be parte takers of the kyngdome of heuen of this thynge sayth Salomon He that foloweth couitousnes doth trouble his house the couytous shall neuer be satisfyed with money he that louethe ryches shall neuer haue ê“fite be theÌ„ there is nothiÌ„g worse theÌ„ to loue money for his soule y â— loueth money is euermore redy to be solde as couytousnes doth droweÌ„ a man in hell so doth almous dede done w t lyberalyte eleuateth briÌ„gth maÌ„ to heuen The couytous man is lykened to hel for as hell is neuer satysfyed no more is the auarycyous maÌ„ and the more that he that hath the dropsy doth driÌ„ke the more he may so y â— more that the couytous man gettethe the more he desyrethe Auarycyousnes couytousnes are systers and pryde is theyre mother for pryde was neuer without auarycyousnes nor auaryce w toute couytousnes Good syster lette not yourhandes be redy to take and receyue but rather redye to gyue I wolde ye shulde delyte more in gyuyng theÌ„ in takyng it is a greater vertue and moch better to gyue theÌ„ to take Good syster take heed that auaryce fasten not her rootes in you loke there be no spot or smacke of couytousnes in you yf for Christe sake ye vtterly dyspyse al worldly thynges ye shal reioyce eternally with hym in heuen Of cupidyte the .xiv. cha CUpidyte is the roote of all myschefe no man can perfytely take vpoÌ„ hym to make spirytuall warre withoute he tame and refrayne al bodyly pleasure the soule of man can not be sette nor geuen to conteÌ„p lacyon yf it be intangled withe cupidyte and the desyre of transytory and worldly thynges the eye of the soule can not beholde celesty all thynges yf the dust of earthlye cupidyte do blynde it cupidyte is a greuous synne the matter and very occasion of all other crimes Wherfore it is no meruayle yf they be tormented w t the fyre of hell that iÌ„ this worlde wolde not quenche the flayme of theyr cupydyte Good syster not w t staÌ„dyng ye haue no money yet that shal nothiÌ„g preuaile you yf ye be desirous therof It pÌ„uayleth not to be bare yf a man be desyrous of goodly aray Iudas through cupydyte solde Chryst we came bare in to the worlde shall departe from hence bare why shuld we theÌ„ couet or desyre these worldlye and traÌ„sytorye thynges And yf we know y t the goodes of the world shall perisshe come to noughtes why do we loue theÌ„ so effectuouslye If we loue these transytory thynges more then reasoÌ„ requyreth we offende greatlye Therfore good syster consyder the course and breuenes of your tyme and ye shall manyfestlye knowe and perceyue that a verye lytle thynge wyll serue you If cupydyte as I haue sayd before be the rote of all other myschefe it is necessary ye expell it leste it be the occasyon of other lette there be no euyl nor no peruerse cupydytye iÌ„ you the good lorde gyue you of his grace to dyspyse for his loue onelye the prosperyte of the world and not to feare the aduersytes therof Of pouertie the .xlvi. Chapi BLessed be they that are poore in spirite for the kyngdome of heuen is theyrs There are many power meÌ„ whose pouertie maketh theÌ„ rather wretched theÌ„ blessed because they suffre nor take not theyr pouertie pacyeÌ„tly for goddes sake but full sore agaynste theyr wyll other there be that pacyeÌ„tly do suffre theyr pouerte for goddê sake through theyr meke sufferauÌ„ce are blessed of y â— which it is wryteÌ„ blessed at they y â— ar pore in spirite Ye haue harde good syster of y â— tribulacyoÌ„ pacyence of Iob. Wherfore I exhort you to take heed that nother worldly trybulacyon do oppresse you nor prosperyte exalte you ye rede that y â— patryarches were very ryche of substaunce and meruaylous huÌ„ble meke of stomacke suche a one was Abraham that sayd I wyl speke to my lord god which I am but earth and ashes So my good syster yf in your welth woo ye gyue thankes vnto almyghtye god ye shall beleue well perceyue that the felycyte of this teÌ„porall lyfe vanysheth awaye as smoke coÌ„meth to nothyng for saynte Paule sayth If we trust onely vpon goodes rewarde in this world we are the most wretched of all other the which take y â— fruycyoÌ„ of theyr goodes here we great payn tormeÌ„t Christe Iesus promysyng vs perpetuall lyfe taught vs to dyspyse gold al other giftes because we shuld not fere huÌ„ger he fasted forty dayes because we shulde not feare to be bare he commauÌ„ded his discyples they shulde haue but one cote because we shulde not feare trybulacion he suffred great trybulacyon And bycause we shuld not fere deth he suffred deth for vs. All these worldly thinges are but fleshly coÌ„cuptscence the coÌ„cupisceÌ„ce of the eyes and wordly ambition the worlde shall perysshe with al his coÌ„cupiscence Therfore good sister let vs not loue these wordly thynges lost we peryshe with theÌ„ Kynge Dauyd was a myghty prynce and notwithstaÌ„dyng he had great treasoure ruled his people with stronge haÌ„d yet he knowledge shewed hym selfe to be full of humilite saynge I am but poore and iÌ„ coÌ„mmual laboure And agayne he sayth I am poore iÌ„ greate necessite And againe I am but as a poore laborynge man in this worlde and a pylgryme as my fore fathers haue bene before me Good syster let not the flattery of this transytory worlde delyte and please you take no pleasure in this worldely coÌ„modite nor reioyce not iÌ„ worldly lucre nor be not moued with earthly losses For it is wrytten If ryches come plentifully and abundantly vnto you sette not your harte nor your minde vpoÌ„ them for yf man be in amours and loue with them he shall lese them with great paine sorow O Chrystes spouse lysten vnto me he whome heuen and earth doth serue made hym selfe pore for oure sakes Why so that by his pouertye he myght inryche vs. Therfore good vyrgyn folow y â— way of Christ Iesus leaue not of to folow his fote steppê for without doute yf ye folowe hym ye shal come to the euerlastynge kyngdome of heuen Beholde good syster the virginite pouerte of our blessyd lady the which was so in goddes fauour that she by hiÌ„ deseruyd to be
his mother yet at y â— time of Chrystes byrth she was iÌ„ such pouerte y t she had nother mydwife nor yet maide to helpe her her goodes were so skarce that she was fayne to laye her dere chylde iÌ„ a crybbe and yet not w t standyng her husband Iosephe was a very good a iustmaÌ„ yet throughe pouerte he was fayn to labour for his lyuyng For it is wrytten that he was a carpeÌ„ter Also we rede of the holy apostles y t they serued god in great huÌ„ger thyrste of y â— which thiÌ„g saynt paule saythe In huÌ„ger thryste in fasting in colde barenes great watche ye haue many examples by y â— which ye may lerne to despyse these worldly ryches desyre celestiall For such as couet to be rych abuÌ„dant in this world do fal into many teÌ„ptacions in to many giÌ„nes snares of the deuyll in to such hurtful desyres as doth brynge theÌ„ to euerlastyng daÌ„natioÌ„ But they y â— wyllyngly ê‘fytely trust to optayne celestial ryches set litle by worldly substaÌ„ce for wylfulpouerte bryngeth a maÌ„ to heueÌ„ We come not into this world to lyue in pleasure But that by great watch fastyng prayng feyghtyng agaynst our aduersare the deuyl we may by the ayde of god come to the euerlastynge blysse of heuen And therfore we come bare into the worlde are borne bare to y â— font of bapteme that we in like maner may come bare and w tout any impedymeÌ„t to ioye euerlastynge O what a shame and howe incoÌ„uenient a thyng were it for maÌ„ y â— coÌ„meth bare in to y â— earth to enter in to heueÌ„ w t great treasure ryches Yt is moch more easy to nedel a gabell of a shyp theÌ„ for a ryche maÌ„ to come to heueÌ„ Yt were better to haue to lytle theÌ„ to moche He is to auaricius y e god caÌ„ not coÌ„tent satisfye Good syster yf we suffer for goddes sake huÌ„ger thryste barenes in this world we shalbe w t him for euermore in his ê‘ petual kingdome of blisse ¶ Of murmuracion the rlvij cha THe maÌ„tion dwelliÌ„g place of our harte is sanctifyed by the grace of almyghtye god by the iÌ„habitacioÌ„ of y â— holy goste y t is when charite peace goodnes humilite concorde w t other lyke vertues are in vs. These are our ryches y t is good maners and vertue are our ryches But yf we begin to stryue to murmur in coÌ„tinent we lese these spirituall vertues and remaine clere without them Why so For vertue and vyce can not dwell togyther And a litle dow marthe a great dele of leuent And therfore euerye good seruaunt of OOD shulde thynk and reuolue in his mynde howe greuously he offeÌ„deth that murmurth for these worldlye gooddes for he iÌ„poueresheth hi self of that he shulde be ryche of Why what is our ryches Uertue theÌ„ yf we murmour eyther for meal or drynk or for any other thyng we lese vertue for murmuracioÌ„ is a haynus a greuous syn and s Gregore sayeth That he that murmurthe shal neuer coÌ„e to heuen No man y t murmurth shall optayne the celestial court of heueÌ„ the harte mynde of a vnwyse maÌ„ is coÌ„pared to y â— cart whele that caryeth hay murmurth of this coÌ„dicioÌ„ are many chrysteÌ„ men whomeÌ„ the whiche beyng subiecte obedient to carnall desyre neuer cease to mutter Therfore good sister s paules counsel is very necessary sayng Ye shall not murmour as some of the chyldreÌ„ of Israell dyd in wyldernesse to theyre destructioÌ„ So then it is a very dauÌ„gerus thynge to murmur Least we perysh here as they dyd in wyldernes Let vs therfore charme and tempour our tongues y â— in tyme to come we misfare not as they dyd in this world let vs not murmur lest we suffre iÌ„ soule y t they suffered in body And S Paule giuyng vs couÌ„sel sayeth Let vs not teÌ„pte god as some of theÌ„ did the which were destrued w t serpeÌ„tes he teÌ„pthe God that murmurthe other for meat or drynk or cloth And agayne it is wrytten They mourmurde in theyr tabernacles wold not harken to goddes saynge He tempthe god that w t murmuracioÌ„ requyreth y â— is superfluus They were destrued w t serpeÌ„tes why so By cause they were full of venym poyseÌ„ so there toÌ„gues y â— murmur are infected w t deuyllysh poyson s Iames saieth the tongue is a shrode a vnquiet thiÌ„g full of deadly poisoÌ„ and therfore we shulde exchue al murmuracyon beware y â— we be not smytten that we perish not by such deuellyshe poison Welbeloued syster harkeÌ„ what god sayeth I woldye shulde neyther care for foode nor yet for clothyng sayng these lyke wordes what meat shall we eate or wher w t shal we be clothed As thoughe he wolde saye more playnly God y â— hath gyueÌ„ you lyfe wyl puyde ye shal lack neyther meat nor yet cloth to sustayne your bodes withall He sayeth also Beholde the byrdes of the ayre the whiche neyther so we nor thresh nor make no maner of prouisioÌ„ yet God dothe nourysh theÌ„ that is yf god nourysh the poore byrde the whiche is mortal how moch more dilygeÌ„tly shall he nourysh maÌ„ his soule the whiche is immortall to whome he hath promysed the kyngdome of heueÌ„ And agayne he sayeth CoÌ„syder loke how y â— goodly lyles grow they neyther spyn nor carde yet y â— lord doth clothe them Howe moch more shall he clothe you his seruaÌ„tes and handmaydes God wyll neuer vndo his seruantes for lack of meat drynke or cloth Ferther more he sayeth Seke for y â— king dome of heueÌ„ his Iustice ye shal lacke nothiÌ„g of al these for sayde thynges as thoughe he wolde saye serue God in al melody feare he shall minyster vnto you all that shall be necessarie for they that seke god shal lacke nothynge ¶ Of prayer the .xlviij. ca HArkeÌ„ vnto my wordê good syster To pray or necessite compelleth man is called prouydence to pray at tymes apoynted is called obedieÌ„ce But to let passe the tyme of prayer is called negligeÌ„ce The more ê“fytable y â— prayer is the more ofte it shuld be vsed The lorde sayeth Loke what soeuer ye demaunde by prayer beynge in good stedfast bylyue ye shall haue it And S. paule exhorteth vs to praye coÌ„tinually And. s Iames saieth That the coÌ„tinuall prayer of a Iuste maÌ„ is moch worth Good syster or euer ye begyn to praye prepayre your hart vnto it and be not as one y â— wold teÌ„pte god Prepayre your selfe to prayer opeÌ„ your harte coÌ„science that ye may haue cause to optayne y â— more of his grace AmaÌ„ prayeth truely wheÌ„ worde harte accordeth togyther And y â— soner y e the synfull maÌ„ leueth his